Augustine’s Summary of Pelagius’ Teachings
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Recapitulation of What Pelagius Condemned
Let us now, by a like recapitulation, bestow a little more attention on those subjects which the bishops said he rejected and condemned as “contrary;” for herein especially lies the whole of that heresy.
Let us now, by a similar review, give a little more attention to the teachings which the bishops said Pelagius rejected and condemned as “contrary,” because the whole substance of this heresy is found especially in these points.
Augustine’s Introduction
We will entirely pass over the strange terms of adulation which he is reported to have put into writing in praise of a certain widow; these he denied having ever inserted in any of his writings, or ever given utterance to, and he anathematized all who held the opinions in question not indeed as heretics, but as fools.
We will pass over entirely the strange and excessive words of praise that he is said to have written about a certain widow. Pelagius denied that he had ever included those words in any of his writings or ever spoken them. He also condemned all who held those opinions—not calling them heretics, but fools.
The Main Teachings Augustine Lists
The following are the wild thickets of this heresy, which we are sorry to see shooting out buds, nay growing into trees, day by day:—“That Adam was made mortal, and would have died whether he had sinned or not; that Adam’s sin injured only himself, and not the human race; that the law no less than the gospel leads to the kingdom; that new-born infants are in the same condition that Adam was before the transgression; that the whole human race does not, on the one hand, die in consequence of Adam’s death and transgression, nor, on the other hand, does the whole human race rise again through the resurrection of Christ; that infants, even if they die unbaptized, have eternal life; that rich men, even if baptized, unless they renounce and surrender everything, have, whatever good they may seem to have done, nothing of it reckoned to them, neither can they possess the kingdom of God; that God’s grace and assistance are not given for single actions, but reside in free will, and in the law and teaching; that the grace of God is bestowed according to our merits, so that grace really lies in the will of man, as he makes himself worthy or unworthy of it; that men cannot be called children of God, unless they have become entirely free from sin; that forgetfulness and ignorance do not come under sin, as they do not happen through the will, but of necessity; that there is no free will, if it needs the help of God, inasmuch as every one has his proper will either to do something, or to abstain from doing it; that our victory comes not from God’s help, but from free will; that from what Peter says, that ‘we are partakers of the divine nature,’ it must follow that the soul has the power of being without sin, just in the way that God Himself has.”
These are the tangled growths of this heresy, which we are grieved to see sprouting and growing larger day by day:
That Adam was created mortal and would have died whether he had sinned or not.
That Adam’s sin harmed only himself and not the whole human race.
That the law leads to the kingdom no less than the gospel.
That newborn infants are in the same condition Adam was in before his transgression.
That the whole human race does not die because of Adam’s death and sin, and that the whole human race does not rise again through Christ’s resurrection.
That infants, even if they die without baptism, have eternal life.
That rich people, even if they are baptized, unless they renounce and give up everything, receive no credit for whatever good they seem to do, nor can they possess the kingdom of God.
That God’s grace and help are not given for particular acts, but exist instead in free will, in the law, and in teaching.
That the grace of God is given according to our merits, so that grace really rests in the human will, as a person makes himself worthy or unworthy of it.
That people cannot be called children of God unless they have become completely free from sin.
That forgetfulness and ignorance are not sins, because they do not happen by the will but by necessity.
That there is no free will if it needs God’s help, because each person already has his own will either to do something or to refrain from doing it.
That our victory does not come from God’s help, but from free will.
And that, from Peter’s statement that “we are partakers of the divine nature,” it follows that the soul has the power to be without sin in the same way that God Himself does.
The Cœlestius Connection
For this have I read in the eleventh chapter of the book, which bears no title of its author, but is commonly reported to be the work of Cœlestius,—expressed in these words: “Now how can anybody,” asks the author, “become a partaker of the thing from the condition and power of which he is distinctly declared to be a stranger?” Accordingly, the brethren who prepared these objections understood him to have said that man’s soul and God are of the same nature, and to have asserted that the soul is part of God; for thus they understood that he meant that the soul partakes of the same condition and power as God.
For I have read this in the eleventh chapter of a book that does not name its author, but is commonly said to be the work of Cœlestius. There the author asks, “How can anyone become a partaker of something from whose condition and power he is clearly said to be separate?”
Because of this, the brothers who prepared these objections understood him to mean that the human soul and God are of the same nature, and that the soul is part of God. That is how they understood his claim that the soul shares the same condition and power as God.
Pardon and Merit
Moreover in the last of the objections laid to his charge there occurs this position: “That pardon is not given to penitents according to the grace and mercy of God, but according to their own merits and effort, since through repentance they have been worthy of mercy.”
Moreover, in the last objection brought against him, this teaching appears: that pardon is not given to those who repent according to God’s grace and mercy, but according to their own merit and effort, because by their repentance they have made themselves worthy of mercy.
Augustine’s Conclusion
Now all these dogmas, and the arguments which were advanced in support of them, were repudiated and anathematized by Pelagius, and his conduct herein was approved of by the judges, who accordingly pronounced that he had, by his rejection and anathema, condemned the opinions in question as contrary to the faith. Let us therefore rejoice—whatever may be the circumstances of the case, whether Cœlestius laid down these theses or not, or whether Pelagius believed them or not—that the injurious principles of this new heresy were condemned before that ecclesiastical tribunal; and let us thank God for such a result, and proclaim His praises.
Now all these teachings, along with the arguments used to support them, were rejected and condemned by Pelagius, and the judges approved his action. They therefore declared that, by rejecting and condemning them, he had condemned these opinions as contrary to the faith.
So let us rejoice—whatever the exact circumstances may have been, whether Cœlestius actually stated these ideas or not, or whether Pelagius truly believed them or not—that the harmful principles of this new heresy were condemned before that church tribunal. And let us thank God for such a result and proclaim His praise.
Try This This Week
This text is not only about an old controversy. It presses us to ask where grace comes from, what sin really is, and how deeply we depend on God. Choose one practice and one conversation starter.
Practices
Pick one for the week.
- Pray for grace, specifically. Instead of asking only for strength, ask God for help in one concrete area today.
- Notice self-reliance. Pay attention to one moment when you instinctively lean on yourself rather than on God.
- Confess honestly. Name one place where you have minimized sin, excused yourself, or trusted your own effort too much.
- Give thanks for mercy. Thank God that pardon is not earned by your merit, but given by His grace.
- Read slowly. Re-read the list of teachings and ask: which one most clearly distorts the gospel of grace?
Conversation Starters
Use these with a friend or group.
- Why was the question of grace so important to the church?
- What happens when people begin to think they can make themselves worthy of God’s mercy?
- Which of these teachings still shows up in subtle ways today?
- Where do you see the tension between free will and dependence on God in your own life?
- What does this text help you see more clearly about sin, grace, and salvation?
Optional: Invite a Spiritual Friend
One trusted person can help you keep paying attention to where you rely on yourself and where you are learning to receive grace more honestly.
Consider asking one person to check in with you once this week with two simple questions: “Where are you resisting grace?” and “Where are you learning to receive it?”