Contents
Table of Contents
Preface to the American Edition.
Introductory Essay on Augustin and the Pelagian Controversy.
A Select Bibliography of the Pelagian Controversy.
Introductory Essay on Augustin and the Pelagian Controversy.
Dedication of Volume I. Of the Edinburgh Edition.
Dedication of Volume II. Of the Edinburgh Edition.
Preface to Volume I. Of the Edinburgh Edition.
Preface to Volume II. Of the Edinburgh Edition.
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants.
Extract from Augustin’s Retractations.
Introductory, in the Shape of an Inscription to His Friend Marcellinus.
If Adam Had Not Sinned, He Would Never Have Died.
It is One Thing to Be Mortal, Another Thing to Be Subject to Death.
Even Bodily Death is from Sin.
The Words, Mortale (Capable of Dying), Mortuum (Dead), and Moriturus (Destined to Die).
How It is that the Body Dead Because of Sin.
The Life of the Body the Object of Hope, the Life of the Spirit Being a Prelude to It.
Sin Passes on to All Men by Natural Descent, and Not Merely by Imitation.
Distinction Between Actual and Original Sin.
The Law Could Not Take Away Sin.
Meaning of the Apostle’s Phrase 'The Reign of Death.'
The One Sin Common to All Men.
How Death is by One and Life by One.
Original Sin Alone is Contracted by Natural Birth.
Unbaptized Infants Damned, But Most Lightly; The Penalty of Adam’s Sin, the Grace of His Body Lost.
To Infants Personal Sin is Not to Be Attributed.
Infants are Described as Believers and as Penitents. Sins Alone Separate Between God and Men.
No One, Except He Be Baptized, Rightly Comes to the Table of the Lord.
Baptized Infants, of the Faithful; Unbaptized, of the Lost.
It is an Inscrutable Mystery Why Some are Saved, and Others Not.
Why One is Baptized and Another Not, Not Otherwise Inscrutable.
The Case of Certain Idiots and Simpletons.
Christ is the Saviour and Redeemer Even of Infants.
Baptism is Called Salvation, and the Eucharist, Life, by the Christians of Carthage.
Unless Infants are Baptized, They Remain in Darkness.
Infants Not Enlightened as Soon as They are Born.
How God Enlightens Every Person.
The Conclusion Drawn, that All are Involved in Original Sin.
A Collection of Scripture Testimonies. From the Gospels.
From the First Epistle of Peter.
From the First Epistle of John.
From the Epistle to the Romans.
From the Epistles to the Corinthians.
From the Epistle to the Galatians.
From the Epistle to the Ephesians.
From the Epistle to the Colossians.
From the Epistle to the Hebrews.
From the Acts of the Apostles.
The Utility of the Books of the Old Testament.
By the Sacrifices of the Old Testament, Men Were Convinced of Sins and Led to the Saviour.
No One is Reconciled to God Except Through Christ.
The Good of Marriage; Four Different Cases of the Good and the Evil Use of Matrimony.
In What Respect the Pelagians Regarded Baptism as Necessary for Infants.
The Context of Their Chief Text.
No One Can Be Reconciled to God, Except by Christ.
The Form, or Rite, of Baptism. Exorcism.
A Twofold Mistake Respecting Infants.
In Infants There is No Sin of Their Own Commission.
Infants’ Faults Spring from Their Sheer Ignorance.
On the Ignorance of Infants, and Whence It Arises.
What Has Thus Far Been Dwelt On; And What is to Be Treated in This Book.
Some Persons Attribute Too Much to the Freedom of Man’s Will; Ignorance and Infirmity.
In What Way God Commands Nothing Impossible. Works of Mercy, Means of Wiping Out Sins.
The Will of Man Requires the Help of God.
(2) Whether There is in This World a Man Without Sin.
Perfection, When to Be Realized.
An Objection of the Pelagians: Why Does Not a Righteous Man Beget a Righteous Man?
He Reconciles Some Passages of Scripture.
A Subterfuge of the Pelagians.
Carnal Generation Condemned on Account of Original Sin.
Job Foresaw that Christ Would Come to Suffer; The Way of Humility in Those that are Perfect.
No One Righteous in All Things.
Perfect Human Righteousness is Imperfect.
Zacharias and Elisabeth, Sinners.
Paul Worthy to Be the Prince of the Apostles, and Yet a Sinner.
Why God Prescribes What He Knows Cannot Be Observed.
An Objection of the Pelagians. The Apostle Paul Was Not Free From Sin So Long as He Lived.
God Punishes Both in Wrath and in Mercy.
(3)Why No One in This Life is Without Sin.
A Subterfuge of the Pelagians.
Grace is Given to Some Men in Mercy; Is Withheld from Others in Justice and Truth.
God’s Sovereignity in His Grace.
Through Grace We Have Both the Knowledge of Good, and the Delight Which It Affords.
(4) That No Man, with the Exception of Christ, Has Ever Lived, or Can Live Without Sin.
Adam and Eve; Obedience Most Strongly Enjoined by God on Man.
The Corruption of Nature is by Sin, Its Renovation is by Christ.
Children of Believers are Called ‘Clean’ By the Apostle.
Sanctification Manifold; Sacrament of Catechumens.
Why the Children of the Baptized Should Be Baptized.
An Objection of the Pelagians.
Guilt May Be Taken Away But Concupiscence Remain.
All the Predestinated are Saved Through the One Mediator Christ, and by One and the Same Faith.
An Objection of the Pelagians.
Why It is that Death Itself is Not Abolished, Along with Sin, by Baptism.
Why the Devil is Said to Hold the Power and Dominion of Death.
Why Christ, After His Resurrection, Withdrew His Presence from the World.
An Objection of the Pelagians.
Why Punishment is Still Inflicted, After Sin Has Been Forgiven.
The Case of David, in Illustration.
Pelagius Esteemed a Holy Man; His Expositions on Saint Paul.
Pelagius’ Objection; Infants Reckoned Among the Number of Believers and the Faithful.
Pelagius Praised by Some; Arguments Against Original Sin Proposed by Pelagius in His Commentary.
Why Pelagius Does Not Speak in His Own Person.
Proof of Original Sin in Infants.
Jesus is the Saviour Even of Infants.
The Ambiguity of 'Adam is the Figure of Him to Come.'
He Shows that Cyprian Had Not Doubted the Original Sin of Infants.
The Ancients Assumed Original Sin.
The Universal Consensus Respecting Original Sin.
The Error of Jovinianus Did Not Extend So Far.
Origin of Errors; A Simile Sought from the Foreskin of the Circumcised, and from the Chaff of Wheat.
Christians Do Not Always Beget Christian, Nor the Pure, Pure Children.
Is the Soul Derived by Natural Propagation?
Sin and Death in Adam, Righteousness and Life in Christ.
A Treatise on the Spirit and the Letter.
Extract from Augustin’s Retractations.
The Occasion of Writing This Work; A Thing May Be Capable of Being Done, and Yet May Never Be Done.
Theirs is Comparatively a Harmless Error, Who Say that a Man Lives Here Without Sin.
True Grace is the Gift of the Holy Ghost, Which Kindles in the Soul the Joy and Love of Goodness.
The Teaching of Law Without the Life-Giving Spirit is 'The Letter that Killeth.'
What is Proposed to Be Here Treated.
Romans Interprets Corinthians.
Through the Law Sin Has Abounded.
From What Fountain Good Works Flow.
Paul, Whence So Called; Bravely Contends for Grace.
Keeping the Law; The Jews’ Glorying; The Fear of Punishment; The Circumcision of the Heart.
In What Respect the Pelagians Acknowledge God as the Author of Our Justification.
The Righteousness of God Manifested by the Law and the Prophets.
How the Law Was Not Made for a Righteous Man.
Piety is Wisdom; That is Called the Righteousness of God, Which He Produces.
The Knowledge of God Through the Creation.
The Law of Works and the Law of Faith.
How the Decalogue Kills, If Grace Be Not Present.
No Fruit Good Except It Grow from the Root of Love.
Grace, Concealed in the Old Testament, is Revealed in the New.
Why the Holy Ghost is Called the Finger of God.
A Comparison of the Law of Moses and of the New Law.
The Old Law Ministers Death; The New, Righteousness.
The Christian Faith Touching the Assistance of Grace.
The Prophecy of Jeremiah Concerning the New Testament.
The Law Written in Our Hearts.
The Re-Formation Which is Now Being Effected, Compared with the Perfection of the Life to Come.
The Eternal Reward Which is Specially Declared in the New Testament, Foretold by the Prophet.
How that is to Be the Reward of All; The Apostle Earnestly Defends Grace.
Difference Between the Old and the New Testaments.
The Answer Is, that the Passage Must Be Understood of the Faithful of the New Covenant.
How the Passage of the Law Agrees with that of the Prophet.
The Law ‘Being Done by Nature’ Means, Done by Nature as Restored by Grace.
The Image of God is Not Wholly Blotted Out in These Unbelievers; Venial Sins.
The Grace Promised by the Prophet for the New Covenant.
Righteousness is the Gift of God.
Faith the Ground of All Righteousness.
Whether Faith Be in a Man’s Own Power.
The Faith of Those Who are Under the Law Different from the Faith of Others.
Whence Comes the Will to Believe?
The Free Will of Man is an Intermediate Power.
Mercy and Pity in the Judgment of God.
The Will to Believe is from God.
He Returns to the Question Which Marcellinus Had Proposed to Him.
When the Commandment to Love is Fulfilled.
In What Sense a Sinless Righteousness in This Life Can Be Asserted.
Although Perfect Righteousness Be Not Found Here on Earth, It is Still Not Impossible.
A Treatise on Nature and Grace.
Extract from Augustin’s Retractations.
The Occasion of Publishing This Work; What God’s Righteousness is.
Faith in Christ Not Necessary to Salvation, If a Man Without It Can Lead a Righteous Life.
Nature Was Created Sound and Whole; It Was Afterwards Corrupted by Sin.
It Was a Matter of Justice that All Should Be Condemned.
The Pelagians Have Very Strong and Active Minds.
He Proceeds to Confute the Work of Pelagius; He Refrains as Yet from Mentioning Pelagius’ Name.
A Distinction Drawn by Pelagius Between the Possible and Actual.
Even They Who Were Not Able to Be Justified are Condemned.
Grace Subtly Acknowledged by Pelagius.
The Scope and Purpose of the Law’s Threatenings; 'Perfect Wayfarers.'
Not Everything [of Doctrinal Truth] is Written in Scripture in So Many Words.
Pelagius Corrupts a Passage of the Apostle James by Adding a Note of Interrogation.
Explanation of This Text Continued.
Who May Be Said to Be in the Flesh.
Sins of Ignorance; To Whom Wisdom is Given by God on Their Requesting It.
What Prayer Pelagius Would Admit to Be Necessary.
Pelagius Denies that Human Nature Has Been Depraved or Corrupted by Sin.
How Our Nature Could Be Vitiated by Sin, Even Though It Be Not a Substance.
Adam Delivered by the Mercy of Christ.
Sin and the Penalty of Sin the Same.
Christ Died of His Own Power and Choice.
Even Evils, Through God’s Mercy, are of Use.
God Forsakes Us to Some Extent that We May Not Grow Proud.
Not Every Sin is Pride. How Pride is the Commencement of Every Sin.
A Man’s Sin is His Own, But He Needs Grace for His Cure.
Being Wholly Without Sin Does Not Put Man on an Equality with God.
Pelagius Glorifies God as Creator at the Expense of God as Saviour.
Whether Holy Men Have Died Without Sin.
The Blessed Virgin Mary May Have Lived Without Sin. None of the Saints Besides Her Without Sin.
Why Scripture Has Not Mentioned the Sins of All.
Pelagius Argues that Abel Was Sinless.
Shall We Follow Scripture, or Add to Its Declarations?
For What Pelagius Thought that Christ is Necessary to Us.
How the Term ‘All’ Is to Be Understood.
God Commands No Impossibilities.
The Whole Discussion is About Grace.
Pelagius Distinguishes Between a Power and Its Use.
There is No Incompatibility Between Necessity and Free Will.
The Assistance of Grace in a Perfect Nature.
Even Pious and God-Fearing Men Resist Grace.
In What Sense Pelagius Attributed to God’s Grace the Capacity of Not Sinning.
Pelagius Admits ‘Contrary Flesh’ In the Unbaptized.
Paul Asserts that the Flesh is Contrary Even in the Baptized.
Pelagius’ Admission as Regards the Unbaptized, Fatal.
'This Body of Death,' So Called from Its Defect, Not from Its Substance.
The Works, Not the Substance, of the 'Flesh' Opposed to the 'Spirit.'
Who May Be Said to Be Under the Law.
Despite the Devil, Man May, by God’s Help, Be Perfected.
Pelagius Puts Nature in the Place of Grace.
Whether Any Man is Without Sin in This Life.
Hilary. The Pure in Heart Blessed. The Doing and Perfecting of Righteousness.
He Meets Pelagius with Another Passage from Hilary.
Augustin Adduces in Reply Some Other Passages of Ambrose.
A Certain Necessity of Sinning.
Augustin Himself. Two Methods Whereby Sins, Like Diseases, are Guarded Against.
Augustin Quotes Himself on Free Will.
How to Exhort Men to Faith, Repentance, and Advancement.
God Enjoins No Impossibility, Because All Things are Possible and Easy to Love.
A Treatise Concerning Man’s Perfection in Righteousness.
Preface to the Treatise on Man’s Perfection in Righteousness.
The First Breviate of Cœlestius.
It is One Thing to Depart from the Body, Another Thing to Be Liberated from the Body of This Death.
The Righteousness of This Life Comprehended in Three Parts,—Fasting, Almsgiving, and Prayer.
The Commandment of Love Shall Be Perfectly Fulfilled in the Life to Come.
Who May Be Said to Walk Without Spot; Damnable and Venial Sins.
Passages to Show that God’s Commandments are Not Grievous.
To Be Without Sin, and to Be Without Blame—How Differing.
Why Job Was So Great a Sufferer.
When Our Heart May Be Said Not to Reproach Us; When Good is to Be Perfected.
The Second Passage. Who May Be Said to Abstain from Every Evil Thing.
The Church Will Be Without Spot and Wrinkle After the Resurrection.
The Difference Between the Upright in Heart and the Clean in Heart.
Specimens of Pelagian Exegesis.
God’s Promises Conditional. Saints of the Old Testament Were Saved by the Grace of Christ.
No Man is Assisted Unless He Does Himself Also Work. Our Course is a Constant Progress.
Conclusion of the Work. In the Regenerate It is Not Concupiscence, But Consent, Which is Sin.
A Work on the Proceedings of Pelagius.
Extract from Augustin’s Retractations.
Preface to the Book on the Proceedings of Pelagius.
The First Item in the Accusation, and Pelagius’ Answer.
Discussion of Pelagius’ First Answer.
The Second Item in the Accusation; And Pelagius’ Answer.
The Third Item in the Accusation; And Pelagius’ Answer.
The Fourth Item in the Accusation; And Pelagius’ Answer.
The Fifth Item of the Accusation; And Pelagius’ Answer.
The Sixth Item of the Accusation, and Pelagius’ Reply.
Examination of the Sixth Charge and Answers.
The Same Continued. Pelagius Acknowledges the Doctrine of Grace in Deceptive Terms.
The Seventh Item of the Accusation: the Breviates of Cœlestius Objected to Pelagius.
Pelagius’ Answer to the Charges Brought Together Under the Seventh Item.
The Pelagians Falsely Pretended that the Eastern Churches Were on Their Side.
The Accusations in the Seventh Item, Which Pelagius Confessed.
The Eighth Item in the Accusation.
Pelagius’ Reply to the Eighth Item of Accusation.
The Ninth Item of the Accusation; And Pelagius’ Reply.
The Tenth Item in the Accusation. The More Prominent Points of Cœlestius’ Work Continued.
The Eleventh Item of the Accusation.
Discussion of the Eleventh Item Continued.
The Same Continued. The Monk Pelagius. Grace is Conferred on the Unworthy.
The Same Continued. John, Bishop of Jerusalem, and His Examination.
The Same Continued. Heros and Lazarus; Orosius.
The Twelfth Item in the Accusation. Other Heads of Cœlestius’ Doctrine Abjured by Pelagius.
The Answer of the Monk Pelagius and His Profession of Faith.
Pelagius’ Acquittal Becomes Suspected.
How Pelagius Became Known to Augustin; Cœlestius Condemned at Carthage.
Pelagius’ Behaviour Contrasted with that of the Writers of the Letter.
The Nature of Augustin’s Letter to Pelagius.
Pelagius’ Use of Recommendations.
On the Letter of Pelagius, in Which He Boasts that His Errors Had Been Approved by Fourteen Bishops.
Although Pelagius Was Acquitted, His Heresy Was Condemned.
The Synod’s Condemnation of His Doctrines.
How the Bishops Cleared Pelagius of Those Charges.
Recapitulation of What Pelagius Condemned.
The Harsh Measures of the Pelagians Against the Holy Monks and Nuns Who Belonged to Jerome’s Charge.
A Treatise on the Grace of Christ, and on Original Sin.
Extract from Augustin’s Retractations.
Grace According to the Pelagians.
Pelagius’ System of Faculties.
Pelagius’ Own Account of the Faculties, Quoted.
Pelagius and Paul of Different Opinions.
Pelagius Posits God’s Aid Only for Our 'Capacity.'
Grace, According to the Pelagians, Consists in the Internal and Manifold Illumination of the Mind.
The Law One Thing, Grace Another. The Utility of the Law.
What Purpose the Law Subserves.
Pelagius’ Definition of How God Helps Us: 'He Promises Us Future Glory.'
The Same Continued: 'He Reveals Wisdom.'
The Righteousness Which is of God, and the Righteousness Which is of the Law.
He Who Has Been Taught by Grace Actually Comes to Christ.
We Need Divine Aid in the Use of Our Powers. Illustration from Sight.
Does Pelagius Designedly Refrain from Openly Saying that All Good Action is from God?
He Discovers the Reason of Pelagius’ Hesitation So to Say.
The Two Roots of Action, Love and Cupidity; And Each Brings Forth Its Own Fruit.
How a Man Makes a Good or a Bad Tree.
Love the Root of All Good Things; Cupidity, of All Evil Ones.
Pelagius’ Double Dealing Concerning the Ground of the Conferrence of Grace.
Pelagius Places Free Will at the Basis of All Turning to God for Grace.
God by His Wonderful Power Works in Our Hearts Good Dispositions of Our Will.
What True Grace Is, and Wherefore Given. Merits Do Not Precede Grace.
Pelagius Teaches that Satan May Be Resisted Without the Help of the Grace of God.
When He Speaks of God’s Help, He Means It Only to Help Us Do What Without It We Still Could Do.
What Pelagius Thinks is Needful for Ease of Performance is Really Necessary for the Performance.
Pelagius and Cœlestius Nowhere Really Acknowledge Grace.
Pelagius Believes that Infants Have No Sin to Be Remitted in Baptism.
Cœlestius Openly Declares Infants to Have No Original Sin.
Pelagius Nowhere Admits the Need of Divine Help for Will and Action.
A Definition of the Grace of Christ by Pelagius.
A Letter of Pelagius Unknown to Augustin.
The Help of Grace Placed by Pelagius in the Mere Revelation of Teaching.
Restoration of Nature Understood by Pelagius as Forgiveness of Sins.
Grace Placed by Pelagius in the Remission of Sins and the Example of Christ.
Pelagius Once More Guards Himself Against the Necessity of Grace.
To What Purpose Pelagius Thought Prayers Ought to Be Offered.
Pelagius Professes to Respect the Catholic Authors.
Ambrose Most Highly Praised by Pelagius.
Ambrose is Not in Agreement with Pelagius.
Ambrose Teaches with What Eye Christ Turned and Looked Upon Peter.
Ambrose Teaches that All Men Need God’s Help.
Ambrose Teaches that It is God that Does for Man What Pelagius Attributes to Free Will.
If Pelagius Agrees with Ambrose, Augustin Has No Controversy with Him.
In What Sense Some Men May Be Said to Live Without Sin in the Present Life.
Ambrose Teaches that No One is Sinless in This World.
Ambrose Witnesses that Perfect Purity is Impossible to Human Nature.
Caution Needed in Attending to Pelagius’ Deliverances on Infant Baptism.
Part of the Proceedings of the Council of Carthage Against Cœlestius.
Cœlestius Concedes Baptism for Infants, Without Affirming Original Sin.
Cœlestius’ Book Which Was Produced in the Proceedings at Rome.
Cœlestius the Disciple is In This Work Bolder Than His Master.
Pope Zosimus Kindly Excuses Him.
Cœlestius Condemned by Zosimus.
Pelagius Deceived the Council in Palestine, But Was Unable to Deceive the Church at Rome.
The Judgment of Innocent Respecting the Proceedings in Palestine.
How that Pelagius Deceived the Synod of Palestine.
A Portion of the Proceedings of the Synod of Palestine in the Cause of Pelagius.
Cœlestius the Bolder Heretic; Pelagius the More Subtle.
Pelagius by His Mendacity and Deception Stole His Acquittal from the Synod in Palestine.
Pelagius’ Fraudulent and Crafty Excuses.
How Pelagius Deceived His Judges.
Pelagius’ Attempt to Deceive the Apostolic See; He Inverts the Bearings of the Controversy.
Pelagius Provides a Refuge for His Falsehood in Ambiguous Subterfuges.
Pelagius Avoids the Question as to Why Baptism is Necessary for Infants.
Another Instance of Pelagius’ Ambiguity.
What He Means by Our Birth to an ‘Uncertain’ Life.
Pelagius’ Long Residence at Rome.
The Condemnation of Pelagius and Cœlestius.
The Pelagians Maintain that Raising Questions About Original Sin Does Not Endanger the Faith.
On Questions Outside the Faith—What They Are, and Instances of the Same.
The Heresy of Pelagius and Cœlestius Aims at the Very Foundations of Our Faith.
Pelagius and Cœlestius Deny that the Ancient Saints Were Saved by Christ.
Christ’s Incarnation Was of Avail to the Fathers, Even Though It Had Not Yet Happened.
He Shows by the Example of Abraham that the Ancient Saints Believed in the Incarnation of Christ.
No Man Ever Saved Save by Christ.
Why the Circumcision of Infants Was Enjoined Under Pain of So Great a Punishment.
The Platonists’ Opinion About the Existence of the Soul Previous to the Body Rejected.
In What Sense Christ is Called 'Sin.'
Original Sin Does Not Render Marriage Evil.
Three Things Good and Laudable in Matrimony.
Marriage Existed Before Sin Was Committed. How God’s Blessing Operated in Our First Parents.
Lust and Travail Come from Sin. Whence Our Members Became a Cause of Shame.
Even the Children of the Regenerate Born in Sin. The Effect of Baptism.
Man’s Deliverance Suited to the Character of His Captivity.
Difficulty of Believing Original Sin. Man’s Vice is a Beast’s Nature.
On Marriage and Concupiscence.
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A Letter Addressed to the Count Valerius.
Concerning the Argument of This Treatise.
Why This Treatise Was Addressed to Valerius.
Conjugal Chastity the Gift of God.
A Difficulty as Regards the Chastity of Unbelievers. None But a Believer is Truly a Chaste Man.
The Evil of Lust Does Not Take Away the Good of Marriage.
Before Christ It Was a Time for Marrying; Since Christ It Has Been a Time for Continence.
The Teaching of the Apostle on This Subject.
What is Sinless in the Use of Matrimony? What is Attended With Venial Sin, and What with Mortal?
Continence Better Than Marriage; But Marriage Better Than Fornication.
Why Children of Wrath are Born of Holy Matrimony.
Thus Sinners are Born of Righteous Parents, Even as Wild Olives Spring from the Olive.
Lust and Shame Come from Sin; The Law of Sin; The Shamelessness of the Cynics.
How Concupiscence Remains in the Baptized in Act, When It Has Passed Away as to Its Guilt.
The Evil Desires of Concupiscence; We Ought to Wish that They May Not Be.
Who is the Man that Can Say, ‘It is No More I that Do It’?
When Good Will Be Perfectly Done.
True Freedom Comes with Willing Delight in God’s Law.
How Concupiscence Made a Captive of the Apostle; What the Law of Sin Was to the Apostle.
Even Now While We Still Have Concupiscence We May Be Safe in Christ.
Preliminary Notes on the Second Book.
In This and the Four Next Chapters He Adduces the Garbled Extracts He Has to Consider.
Augustin Refutes the Passage Adduced Above.
The Catholics Maintain the Doctrine of Original Sin, and Thus are Far from Being Manicheans.
In What Manner the Adversary’s Cavils Must Be Refuted.
The Devil the Author, Not of Nature, But Only of Sin.
Eve’s Name Means Life, and is a Great Sacrament of the Church.
The Pelagian Argument to Show that the Devil Has No Rights in the Fruits of Marriage.
Concupiscence Alone, in Marriage, is Not of God.
It is Not of Us, But Our Sins, that the Devil is the Author.
The Pelagians Misunderstand ‘Seed’ In Scripture.
Original Sin is Derived from the Faulty Condition of Human Seed.
It is the Good God That Gives Fruitfulness, and the Devil That Corrupts the Fruit.
Shall We Be Ashamed of What We Do, or of What God Does?
What Covenant of God the New-Born Babe Breaks. What Was the Value of Circumcision.
Augustin Not the Deviser of Original Sin.
The Child in No Sense Formed by Concupiscence.
The Pelagians Argue that God Sometimes Closes the Womb in Anger, and Opens It When Appeased.
Augustin’s Answer to This Argument. Its Dealing with Scripture.
The Same Continued. Augustin Also Asserts that God Forms Man at Birth.
The Case of Abimelech and His House Examined.
Why God Proceeds to Create Human Beings, Who He Knows Will Be Born in Sin.
God Not the Author of the Evil in Those Whom He Creates.
Though God Makes Us, We Perish Unless He Re-makes Us in Christ.
The Pelagians Argue that Cohabitation Rightly Used is a Good, and What is Born from It is Good.
God Made Nature Good: the Saviour Restores It When Corrupted.
If There is No Marriage Without Cohabitation, So There is No Cohabitation Without Shame.
Man Born of Whatever Parentage is Sinful and Capable of Redemption.
Augustin Declines the Dilemma Offered Him.
The Pelagians Argue that Original Sin Cannot Come Through Marriage If Marriage is Good.
The Good Tree in the Gospel that Cannot Bring Forth Evil Fruit, Does Not Mean Marriage.
The Pelagians Argue that If Sin Comes by Birth, All Married People Deserve Condemnation.
Answer to This Argument: The Apostle Says We All Sinned in One.
The Scriptures Repeatedly Teach Us that All Sin in One.
Original Sin Arose from Adam’s Depraved Will. Whence the Corrupt Will Sprang.
In Infants Nature is of God, and the Corruption of Nature of the Devil.
The Rise and Origin of Evil. The Exorcism and Exsufflation of Infants, a Primitive Christian Rite.
Sin Was the Origin of All Shameful Concupiscence.
Concupiscence Need Not Have Been Necessary for Fruitfulness.
How Marriage is Now Different Since the Existence of Sin.
Lust is a Disease; The Word ‘Passion’ In the Ecclesiastical Sense.
The Pelagians Allow that Christ Died Even for Infants; Julianus Slays Himself with His Own Sword.
The Great Sin of the First Man.
The Pelagians Can Hardly Venture to Place Concupiscence in Paradise Before the Commission of Sin.
Let Not the Pelagians Indulge Themselves in a Cruel Defence of Infants.
A Treatise on the Soul and its Origin.
Extract from Augustin’s Retractations.
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Treatise on the Soul and Its Origin
Renatus Had Done Him a Kindness by Sending Him the Books Which Had Been Addressed to Him.
The Eloquence of Vincentius, Its Dangers and Its Tolerableness.
Another of Victor’s Errors, that the Soul is Corporeal.
Victor’s Erroneous Opinion, that the Soul Deserved to Become Sinful.
Victor Utterly Unable to Explain How the Sinless Soul Deserved to Be Made Sinful.
Victor’s Dilemma: He Must Either Say All Infants are Saved, or Else God Slays the Innocent.
Difficulty in the Opinion Which Maintains that Souls are Not by Propagation.
By ‘Breath’ Is Signified Sometimes the Holy Spirit.
The Meaning of ‘Breath’ In Scripture.
Other Ways of Taking the Passage.
The Second Passage Quoted by Victor.
Whether or No the Soul is Derived by Natural Descent (Ex Traduce), His Cited Passages Fail to Show.
The Fifth Passage of Scripture Quoted by Victor.
Augustin Did Not Venture to Define Anything About the Propagation of the Soul.
A Natural Figure of Speech Must Not Be Literally Pressed.
The Sixth Passage of Scripture Quoted by Victor.
The Danger of Arguing from Silence.
The Argument of the Apollinarians to Prove that Christ Was Without the Human Soul of This Same Sort.
The Self-Contradiction of Victor as to the Origin of the Soul.
Depraved Eloquence an Injurious Accomplishment.
He Asks What the Great Knowledge is that Victor Imparts.
The Difference Between the Senses of the Body and Soul.
To Believe the Soul is a Part of God is Blasphemy.
In What Sense Created Beings are Out of God.
Shall God’s Nature Be Mutable, Sinful, Impious, Even Eternally Damned.
To Think the Soul Corporeal an Error.
The Thirst of the Rich Man in Hell Does Not Prove the Soul to Be Corporeal.
How Could the Incorporeal God Breathe Out of Himself a Corporeal Substance?
Children May Be Found of Like or of Unlike Dispositions with Their Parents.
Victor Implies that the Soul Had a ‘State’ And ‘Merit’ Before Incarnation.
How Did the Soul Deserve to Be Incarnated?
Victor Teaches that God Thwarts His Own Predestination.
Victor ‘Decides’ That Oblations Should Be Offered Up for Those Who Die Unbaptized.
Disobedient Compassion and Compassionate Disobedience Reprobated. Martyrdom in Lieu of Baptism.
Victor Relies on Ambiguous Scriptures.
Victor Quotes Scriptures for Their Silence, and Neglects the Biblical Usage.
Victor’s Perplexity and Failure.
Peter’s Responsibility in the Case of Victor.
Who They are that are Not Injured by Reading Injurious Books.
Augustin’s Purpose in Writing.
Victor’s Simile to Show that God Can Create by Breathing Without Impartation of His Substance.
Examination of Victor’s Simile: Does Man Give Out Nothing by Breathing?
The Simile Reformed in Accordance with Truth.
Victor Apparently Gives the Creative Breath to Man Also.
Victor’s Second Error. (See Above in Book I. 26 [XVI.].)
His Third Error. (See Above in Book II. 11 [VII.].)
His Fourth Error. (See Above in Book I. 6 [VI.] and Book II. 11 [VII.].)
His Fifth Error. (See Above in Book I. 8 [VIII.] and Book II. 12 [VIII.].)
His Sixth Error. (See Above in Book I. 10-12 [IX., X.], and in Book II. 13, 14 [IX., X.].)
His Seventh Error. (See Above in Book II. 13 [IX.].)
His Eighth Error. (See Above in Book II. 13 [IX.].)
His Ninth Error. (See Above in Book II. 14 [X.].)
God Rules Everywhere: and Yet the ‘Kingdom of Heaven’ May Not Be Everywhere.
Where the Kingdom of God May Be Understood to Be.
His Tenth Error. (See Above in Book I. 13 [XI.] and Book II. 15 [XI.]).
His Eleventh Error. (See Above in Book I. 15 [XII.] and Book II. 16.)
Augustin Calls on Victor to Correct His Errors. (See Above in Book II. 22 [XVI.].)
Augustin Compliments Victor’s Talents and Diligence.
The Personal Character of This Book.
The Points Which Victor Thought Blameworthy in Augustin.
How Much Do We Know of the Nature of the Body?
Is the Question of Breath One that Concerns the Soul, or Body, or What?
God Alone Can Teach Whence Souls Come.
We Often Need More Teaching as to What is Most Intimately Ours Than as to What is Further from Us.
We Have No Memory of Our Creation.
Our Ignorance of Ourselves Illustrated by the Remarkable Memory of One Simplicius.
In What Sense the Holy Ghost is Said to Make Intercession for Us.
We Must Not Be Wise Above What is Written.
Ignorance is Better Than Error. Predestination to Eternal Life, and Predestination to Eternal Death.
The First Question, Whether the Soul is Corporeal; Breath and Wind, Nothing Else Than Air in Motion.
The Body Does Not Receive God’s Image.
Recognition and Form Belong to Souls as Well as Bodies.
Names Do Not Imply Corporeity.
Figurative Speech Must Not Be Taken Literally.
Abraham’s Bosom—What It Means.
The Disembodied Soul May Think of Itself Under a Bodily Form.
Is the Soul Wounded When the Body is Wounded?
Is the Soul Deformed by the Body’s Imperfections?
Does the Soul Take the Body’s Clothes Also Away with It?
Is Corporeity Necessary for Recognition?
Modes of Knowledge in the Soul Distinguished.
Inconsistency of Giving the Soul All the Parts of Sex and Yet No Sex.
The Phenix After Death Coming to Life Again.
Do Angels Appear to Men in Real Bodies?
He Passes on to the Second Question About the Soul, Whether It is Called Spirit.
Wide and Narrow Sense of the Word 'Spirit.'
A Treatise Against Two Letters of the Pelagians.
Extract from Augustin’s Retractations.
Introduction: Address to Boniface.
Why Heretical Writings Must Be Answered.
Why He Addresses His Book to Boniface.
The Calumny of Julian,—That the Catholics Teach that Free Will is Taken Away by Adam’s Sin.
Free Choice Did Not Perish With Adam ’s Sin. What Freedom Did Perish.
Grace is Not Given According to Merits.
He Concludes that He Does Not Deprive the Wicked of Free Will.
The Pelagians Demolish Free Will.
Another Calumny of Julian,—That 'It is Said that Marriage is Not Appointed by God.'
The Third Calumny,—The Assertion that Conjugal Intercourse is Condemned.
The Purpose of the Pelagians in Praising the Innocence of Conjugal Intercourse.
The Fourth Calumny,—That the Saints of the Old Testament are Said to Be Not Free from Sins.
The Fifth Calumny,—That It is Said that Paul and the Rest of the Apostles Were Polluted by Lust.
He Sins in Will Who is Only Deterred from Sinning by Fear.
How Sin Died, and How It Revived.
'The Law is Spiritual, But I Am Carnal,' To Be Understood of Paul.
How the Apostle Said that He Did the Evil that He Would Not.
What It is to Accomplish What is Good.
No Condemnation in Christ Jesus.
Why the Passage Referred to Must Be Understood of a Man Established Under Grace.
What It is to Be Delivered from the Body of This Death.
He Concludes that the Apostle Spoke in His Own Person, and that of Those Who are Under Grace.
The Sixth Calumny,—That Augustin Asserts that Even Christ Was Not Free from Sins.
The Seventh Calumny,—That Augustin Asserts that in Baptism All Sins are Not Remitted.
In What Sense Lust is Called Sin in the Regenerate.
Many Without Crime, None Without Sin.
Thirdly, of Conjugal Intercourse.
The Aprons Which Adam and Eve Wore.
Whether There Could Be Sensual Appetite in Paradise Before the Fall.
Desire in Paradise Was Either None at All, or It Was Obedient to the Impulse of the Will.
The Beginning of a Good Will is the Gift of Grace.
The Power of God’s Grace is Proved.
Julian’s Fifth Objection Concerning the Saints of the Old Testament.
Introduction; The Pelagians Impeach Catholics as Manicheans.
How Far the Manicheans and Pelagians are Joined in Error; How Far They are Separated.
The Calumny of the Pelagians Against the Clergy of the Roman Church.
What Was Done in the Case of Cœlestius and Zosimus.
He Suggests a Dilemma to Cœlestius.
The Catholic Faith Concerning Infants.
He Replies to the Calumnies of the Pelagians.
Why the Pelagians Falsely Accuse Catholics of Maintaining Fate Under the Name of Grace.
The Accusation of Fate is Thrown Back Upon the Adversaries.
What is Meant Under the Name of Fate.
He Repels the Calumny Concerning the Acceptance of Persons.
He Illustrates His Argument by an Example.
The Apostle Meets the Question by Leaving It Unsolved.
The Desire of Good is God’s Gift.
He Interprets the Scriptures Which the Pelagians Make Ill Use of.
God’s Agency is Needful Even in Man’s Doings.
Man Does No Good Thing Which God Does Not Cause Him to Do.
The Misrepresentation of the Pelagians Concerning the Use of the Old Law.
Scriptural Confirmation of the Catholic Doctrine.
Misrepresentation Concerning the Effect of Baptism.
Baptism Puts Away All Sins, But It Does Not at Once Heal All Infirmities.
The Calumny Concerning the Old Testament and the Righteous Men of Old.
The New Testament is More Ancient Than the Old; But It Was Subsequently Revealed.
All Righteous Men Before and After Abraham are Children of the Promise and of Grace.
Who are the Children of the Old Covenant.
The Old Law Also Given by God.
Distinction Between the Children of the Old and of the New Testaments.
The Old Testament is Properly One Thing—The Old Instrument Another.
Why One of the Covenants is Called Old, the Other New.
Calumny Concerning the Righteousness of the Prophets and Apostles.
The Perfection of Apostles and Prophets.
Misrepresentation Concerning Sin in Christ.
Their Calumny About the Fulfilment of Precepts in the Life to Come.
Perfection of Righteousness and Full Security Was Not Even in Paul in This Life.
In What Sense the Righteousness of Man in This Life is Said to Be Perfect.
Why the Righteousness Which is of the Law is Valued Slightly by Paul.
That Righteousness is Never Perfected in This Life.
Nature of Human Righteousness and Perfection.
There is No True Righteousness Without the Faith of the Grace of Christ.
The Subterfuges of the Pelagians are Five.
Pelagians and Manicheans on the Praise of the Creature.
What is the Special Advantage in the Pelagian Opinions?
Not Death Alone, But Sin Also Has Passed into Us by Means of Adam.
What is the Meaning of ‘In Whom All Have Sinned’?
The Pelagians Understand that the Law Itself is God’s Grace.
God’s Purposes are Effects of Grace.
The Testimonies of Scripture in Favour of Grace.
From Such Scriptures Grace is Proved to Be Gratuitous and Effectual.
Why God Makes of Some Sheep, Others Not.
The Opinion of the Saints Themselves About Themselves.
The Testimonies of the Ancients Against the Pelagians.
Pelagius, in Imitation of Cyprian, Wrote a Book of Testimonies.
Further References to Cyprian.
Further References to Cyprian.
The Dilemma Proposed to the Pelagians.
Cyprian’s Testimonies Concerning God’s Grace.
Further Appeals to Cyprian’s Teaching.
Cyprian’s Testimonies Concerning the Imperfection of Our Own Righteousness.
Cyprian’s Orthodoxy Undoubted.
The Testimonies of Ambrose Against the Pelagians and First of All Concerning Original Sin.
The Testimonies of Ambrose Concerning God’s Grace.
The Testimonies of Ambrose on the Imperfection of Present Righteousness.
The Pelagian’s Heresy Arose Long After Ambrose.
Opposition of the Manichean and Catholic Dogmas.
The Calling Together of a Synod Not Always Necessary to the Condemnation of Heresies.
A Treatise on Grace and Free Will.
Extract from Augustin’s Retractations.
Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum.
The Occasion and Argument of This Work.
He Proves the Existence of Free Will in Man from the Precepts Addressed to Him by God.
The Divine Commands Which are Most Suited to the Will Itself Illustrate Its Freedom.
God’s Grace to Be Maintained Against the Pelagians; The Pelagian Heresy Not an Old One.
Grace is Necessary Along with Free Will to Lead a Good Life.
Conjugal Chastity is Itself the Gift of God.
Entering into Temptation. Prayer is a Proof of Grace.
Free Will and God’s Grace are Simultaneously Commended.
Other Passages of Scripture Which the Pelagians Abuse.
He Proves Out of St. Paul that Grace is Not Given According to Men’s Merits.
The Grace of God is Not Given According to Merit, But Itself Makes All Good Desert.
Paul First Received Grace that He Might Win the Crown.
Paul Fought, But God Gave the Victory: He Ran, But God Showed Mercy.
The Faith that He Kept Was the Free Gift of God.
Faith Without Good Works is Not Sufficient for Salvation.
How is Eternal Life Both a Reward for Service and a Free Gift of Grace?
The Question Answered. Justification is Grace Simply and Entirely, Eternal Life is Reward and Grace.
Eternal Life is 'Grace for Grace.'
Who is the Transgressor of the Law? The Oldness of Its Letter. The Newness of Its Spirit.
The Pelagians Maintain that the Law is the Grace of God Which Helps Us Not to Sin.
As The Law is Not, So Neither is Our Nature Itself that Grace by Which We are Christians.
God is Able to Convert Opposing Wills, and to Take Away from the Heart Its Hardness.
The Grace by Which the Stony Heart is Removed is Not Preceded by Good Deserts, But by Evil Ones.
Free Will Has Its Function in the Heart’s Conversion; But Grace Too Has Its.
In What Sense It is Rightly Said That, If We Like, We May Keep God’s Commandments.
A Good Will May Be Small and Weak; An Ample Will, Great Love. Operating and Co-operating Grace.
The Apostle’s Eulogy of Love. Correction to Be Administered with Love.
Love Commended by Our Lord Himself.
The Love Which Fulfils the Commandments is Not of Ourselves, But of God.
The Spirit of Fear a Great Gift of God.
God Does Whatsoever He Wills in the Hearts of Even Wicked Men.
God Operates on Men’s Hearts to Incline Their Wills Whithersoever He Pleases.
A Treatise on Rebuke and Grace.
Extract from Augustin’s Retractations.
The Catholic Faith Concerning Law, Grace, and Free Will.
What the Grace of God Through Jesus Christ is.
The Children of God are Led by the Spirit of God.
Objections to the Use of Rebuke.
The Necessity and Advantage of Rebuke.
Further Replies to Those Who Object to Rebuke.
All Perseverance is God’s Gift.
They Who Have Not Received Perseverance are Not Distinguished from the Mass of Those that are Lost.
Election is of Grace, Not of Merit.
None of the Elect and Predestinated Can Perish.
Perseverance is Given to the End.
Whosoever Do Not Persevere are Not Distinguished from the Mass of Perdition by Predestination.
Why Perseverance Should Be Given to One and Not Another is Inscrutable.
Some Instances of God’s Amazing Judgments.
Who May Be Understood as Given to Christ.
True Children of God are True Disciples of Christ.
Those Who are Called According to the Purpose Alone are Predestinated.
Even the Sins of the Elect are Turned by God to Their Advantage.
Therefore Rebuke is to Be Used.
Whether Adam Received the Gift of Perseverance.
The First Man Himself Also Might Have Stood by His Free Will.
Distinction Between the Grace Given Before and After the Fall.
The Gifts of Grace Conferred on Adam in Creation.
The Aid Without Which a Thing Does Not Come to Pass, and the Aid with Which a Thing Comes to Pass.
There is a Greater Freedom Now in the Saints Than There Was Before in Adam.
God Not Only Foreknows that Men Will Be Good, But Himself Makes Them So.
To a Sound Will is Committed the Power of Persevering or of Not Persevering.
What is the Nature of the Gift of Perseverance that is Now Given to the Saints.
The Number of the Predestinated is Certain and Defined.
No One is Certain and Secure of His Own Predestination and Salvation.
Even in Judgment God’s Mercy Will Be Necessary to Us.
The Reprobate are to Be Punished for Merits of a Different Kind.
Rebuke and Grace Do Not Set Aside One Another.
In What Way God Wills All Men to Be Saved.
Another Interpretation of the Apostolic Passage, Who Will Have All Men to Be Saved.
A Treatise on the Predestination of the Saints.
To What Extent the Massilians Withdraw from the Pelagians.
Even the Beginning of Faith is of God’s Gift.
Continuation of the Preceding.
To Believe is to Think with Assent.
Presumption and Arrogance to Be Avoided.
Augustin Confesses that He Had Formerly Been in Error Concerning the Grace of God.
What Augustin Wrote to Simplicianus, the Successor of Ambrose, Bishop of Milan.
The Purpose of the Apostle in These Words.
It is God’s Grace Which Specially Distinguishes One Man from Another.
That Some Men are Elected is of God’s Mercy.
Why the Apostle Said that We are Justified by Faith and Not by Works.
Why the Father Does Not Teach All that They May Come to Christ.
It is Believers that are Taught of God.
Why the Gift of Faith is Not Given to All.
His Argument in His Letter Against Porphyry, as to Why the Gospel Came So Late into the World.
The Preceding Argument Applied to the Present Time.
In What Respects Predestination and Grace Differ.
Did God Promise the Good Works of the Nations and Not Their Faith, to Abraham?
It is to Be Wondered at that Men Should Rather Trust to Their Own Weakness Than to God’s Strength.
Remarkable Illustrations of Grace and Predestination in Infants, and in Christ.
That No One is Judged According to What He Would Have Done If He Had Lived Longer.
Possibly the Baptized Infants Would Have Repented If They Had Lived, and the Unbaptized Not.
Reference to Cyprian’s Treatise 'On the Mortality.'
The Book of Wisdom Obtains in the Church the Authority of Canonical Scripture.
Cyprian’s Treatise 'On the Mortality.'
God’s Dealing Does Not Depend Upon Any Contingent Merits of Men.
The Most Illustrious Instance of Predestination is Christ Jesus.
Christ Predestinated to Be the Son of God.
Election is for the Purpose of Holiness.
What is the View of the Pelagians, and What of the Semi-Pelagians, Concerning Predestination.
The Beginning of Faith is God’s Gift.
Apostolic Testimony to the Beginning of Faith Being God’s Gift.
A Treatise on the Gift of Perseverance.
Of the Nature of the Perseverance Here Discoursed of.
Faith is the Beginning of a Christian Man. Martyrdom for Christ’s Sake is His Best Ending.
God is Besought for It, Because It is His Gift.
Three Leading Points of the Pelagian Doctrine.
The Second Petition in the Lord’s Prayer.
The Third Petition. How Heaven and Earth are Understood in the Lord’s Prayer.
The Fifth Petition. It is an Error of the Pelagians that the Righteous are Free from Sin.
When Perseverance is Granted to a Person, He Cannot But Persevere.
The Gift of Perseverance Can Be Obtained by Prayer.
Effect of Prayer for Perseverance.
Of His Own Will a Man Forsakes God, So that He is Deservedly Forsaken of Him.
Temptation the Condition of Man.
It is God’s Grace Both that Man Comes to Him, and that Man Does Not Depart from Him.
Why God Willed that He Should Be Asked for that Which He Might Give Without Prayer.
Why is Not Grace Given According to Merit?
The Difficulty of the Distinction Made in the Choice of One and the Rejection of Another.
But Why Should One Be Punished More Than Another?
Why Does God Mingle Those Who Will Persevere with Those Who Will Not?
Ambrose on God’s Control Over Men’s Thoughts.
Instances of the Unsearchable Judgments of God.
God’s Ways, Both in Mercy and Judgment, Past Finding Out.
Reference to the 'Retractations.'
God’s Goodness and Righteousness Shown in All.
God’s True Grace Could Be Defended Even If There Were No Original Sin, as Pelagius Maintains.
Augustin Claims the Right to Grow in Knowledge.
The Inscrutability of God’s Free Purposes.
God Gives Both Initiatory and Persevering Grace According to His Own Will.
The Doctrine of Predestination Not Opposed to the Advantage of Preaching.
The Preaching of the Gospel and the Preaching of Predestination the Two Parts of One Message.
Ears to Hear are a Willingness to Obey.
When the Truth Must Be Spoken, When Kept Back.
Predestination Defined as Only God’s Disposing of Events in His Foreknowledge.
Further Development of the Foregoing Argument.
Exhortation to Wisdom, Though Wisdom is God’s Gift.
Exhortation to Other Gifts of God in Like Manner.
A Man Who Does Not Persevere Fails by His Own Fault.
Predestination is Sometimes Signified Under the Name of Foreknowledge.
Practice of Cyprian and Ambrose.
Further References to Cyprian and Ambrose.
Obedience Not Discouraged by Preaching God’s Gifts.
Predestination Must Be Preached.
Previous Writings Anticipatively Refuted the Pelagian Heresy.
Beginning and End of Faith is of God.
Testimony of His Previous Writings and Letters.
God Gives Means as Well as End.
How Predestination Must Be Preached So as Not to Give Offence.
The Doctrine to Be Applied with Discrimination.
The Application to the Church in General.
Use of the Third Person Rather Than the Second.
Prayer to Be Inculcated, Nevertheless.
The Testimony of the Whole Church in Her Prayers.
In What Sense the Holy Spirit Solicits for Us, Crying, Abba, Father.
The Church’s Prayers Imply the Church’s Faith.
Recapitulation and Exhortation.
The Most Eminent Instance of Predestination is Christ Jesus.