Letter 26: EriSCOPORUM QUINQUE to INNOCENTIUM PAPAM.

[Letter of five bishops to Pope Innocent.] ... then am I strong (2 Cor. 12:10); and to whom his Lord says, "I am thy salvation" (Ps. 35:5), with anxious heart, in fear and trembling, awaits the help of the Lord even through the charity of your veneration. 2. For we have heard that there are in the city of Rome, where that man [Pelagius] long lived, certain persons who favor him for various reasons: some, namely, because he is reported to have persuaded them of such things; many others, however, who do not believe that he holds such views, especially because in the East, where he dwells, ecclesiastical proceedings are boasted to have been carried out by which he is supposed to have been cleared. And indeed, if the bishops there pronounced him catholic, it must be believed that this was done for no other reason than that he said he confessed the grace of God, and so that a man can by his own labor and will live justly, provided he did not deny that he is helped in this by the grace of God. For when these words were heard, the catholic prelates could understand no other grace of God than that which they were accustomed to read in the books of God and to preach to the peoples of God, namely that grace of which the Apostle says, "I do not make void the grace of God; for if righteousness is by the Law, then Christ died in vain" (Gal. 2:21): without doubt the grace by which we are justified from iniquity and by which we are saved from infirmity; not that by which we were created with our own will. For if those bishops had understood him to call that grace by which we are made Christians and sons of God, while yet denying that grace which we have even with the impious, with whom we are men: who among the catholic priests, I do not say would have listened to him patiently, but would not have held it before his eyes? Therefore the judges are not to be blamed, because by ecclesiastical custom they heard the name of grace, not knowing what men of this sort are wont to scatter in the books of their doctrine, or in the ears of their followers. [The bishops were five, since the Church or synod of Carthage had appended to its earlier letter the proceedings of a certain council held over the name of Caelestius at Carthage nearly five years before. Since both this letter of the Milevitan council and that of the Carthaginian one were delivered by the same bishop Julius and handed over together to Innocent, there was no need... The Roman and Garnerian editions omit "the Carthaginian Church," and these words are restored from other books. ... at no. 2, to distinguish it from the earlier ones, which are synodical, it is called familiar. Xystus, then a presbyter and afterwards supreme pontiff, to whom, after the calumny was detected, Augustine in his letter (formerly 101, now 191, no. 1) thus congratulates: For what can be more pleasing to read or hear than so pure a defense of grace against its enemies, from the mouth of him who was boasted to be the patron of those same enemies, of great moment? See also his letter 194, no. 1.] ... letters, and that thus a man can by his own labor and will live justly, so that he did not deny he is helped in this by the grace of God. For when these words were heard, the catholic prelates could understand no other grace of God than that which they were accustomed to read in the books of God and to preach to the peoples of God, namely that of which the Apostle says: "I do not make void the grace of God; for if righteousness is by the Law, then Christ died in vain" (Gal. 2:21): without doubt the grace by which we are justified from iniquity, and by which we are saved from infirmity; not that by which we were created with our own will. For if those bishops had understood him to call that the grace which we have even with the impious, with whom we are men, but to deny that by which we are Christians and sons of God: who among the catholic priests would patiently, I do not say, listen, but not hold it before his eyes? Therefore the judges are not to be blamed, because by ecclesiastical custom they heard the name of grace, not knowing what men of this sort are wont to scatter in the books of their own doctrine, or in the ears of their own followers. 3. Not therefore concerning the one Pelagius, who has perhaps now been corrected -- would that it were so! -- but concerning so many, who, contending loquaciously, and dragging weak and untaught souls as it were captive, and wearying out by their very wrangling those that are firm and stable in the faith, all places everywhere are now full of them. Either, then, he is to be summoned to Rome by your veneration and diligently questioned what grace he means, that he may confess -- if indeed he now confesses -- that grace which helps us not to sin. 4. For whether he say that grace is free will, or that grace is the remission of sins, or that grace is the precept of the Law: he names none of those things which, through the supply of the Holy Spirit, pertain to the overcoming of concupiscence and temptations, which he most richly poured out upon us who ascended into heaven, and leading captivity captive gave gifts to men (Titus 3:6; Eph. 4:8). For from this we pray that we may be able to overcome the temptation of sins, that the Spirit of God, from whom as a pledge we have received, may help our infirmity (Rom. 8:26). But he who prays and says, "Lead us not into temptation" (Matt. 6:13), does not pray that he may be a man, which is nature; nor does he pray that he may have free will, which he has already received when nature itself was created; nor does he pray for the remission of sins, because this is said above, "Forgive us our debts" (Matt. 6:12); nor does he pray that he may receive a commandment: but plainly he prays that he may do the commandment. For if he be led into temptation, that is, if he fail in temptation, he certainly commits sin... [we pray] the Lord that you do nothing evil (2 Cor. 13:7). Whence it sufficiently appears that for not sinning, that is, for not doing evil -- although it is not doubted that there is choice of will, yet its power was not sufficient unless infirmity be helped. That prayer itself, therefore, is the clearest testimony of grace. Let him confess this, and we shall rejoice over him, whether upright or corrected. 5. The Law and grace must be distinguished. The Law knows how to command, grace to help. Nor would the Law command unless there were a will; nor would grace help if the will were sufficient. We are commanded to have understanding, where it is said, "Be not as the horse and mule, which have no understanding" (Ps. 32:9); and yet we pray that we may have understanding, where it is said, "Give me understanding, that I may learn thy commandments" (Ps. 119:125). We are commanded to have wisdom, where it is said, "Ye fools, at length be wise" (Ps. 94:8); and yet we pray that we may have wisdom, where it is said, "If any of you lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not; and it shall be given him" (James 1:5). We are commanded to have continence, where it is said, "When I knew that no one can be continent unless God give it, and that this very thing was of wisdom, to know whose gift it was: I went to the Lord and besought him" (Wisd. 8:21). [So Merlin, Crabbe, Garnerius, and our manuscripts have it here; yet it is plainly manifest that something is wanting. Wherefore the Roman editor inserted within brackets in another character: "Here something is lacking of this kind: Let your loins be..." The Doctor [Augustine] in letter 147, to Hilary, no. 9, treating the same argument, writes thus: "When the Law says, Thou shalt not covet, what does it seem to command other than continence from unlawful desires?... and yet it is prayed that we may have continence, as it is said, When I knew that no one can be continent, etc." And then he concludes: "God therefore commands continence, and gives continence." According to the mind of Augustine, then, this passage of ours will be whole if we restore: "We are commanded to have continence, where it is said, Thou shalt not covet: and yet it is prayed that we may have continence, where it is said, When I knew, etc." The close repetition of the same words, a fruitful field of lacunae, gave occasion to this.] Finally, that it be not too long to run through everything, we are commanded not to do evil, where it is said, "Turn away from evil" (Ps. 37:27); and yet it is prayed that we may not do evil, where it is said, "We pray to the Lord that ye do no evil" (2 Cor. 13:7). We are commanded to do good, where it is said, "Turn away from evil and do good" (Ps. 37:27); and yet it is prayed that we may do good, where it is said, "We cease not to pray for you and to make request" (Col. 1:9), and among the other things which he prays for them, he says: "That ye may walk worthy of God unto all pleasing, in every good work and word" (Col. 1:10). As therefore we recognize the will when these things are enjoined, so let him too recognize grace when they are asked for. 6. We have sent to your reverence the book which certain religious and honorable young men, servants of God, gave us -- whose names too we do not conceal; for they are called Timasius and Jacobus. These men, as we have heard, and as you too deign to know, by the exhortation of Pelagius himself abandoned the hope they had in the world, and now, living continently, serve God. When at length, by some labor of ours, the Lord inspiring it, they had been freed from the same error, they produced this same book, saying it was by Pelagius, and earnestly begged that it might be answered. It was done: the answer itself was written back to them (the book of Augustine On Nature and Grace); giving thanks, they wrote back (the letter now among Augustine's, no. 168). We have sent both -- that to which the reply was made, and what the reply was. And lest we be too burdensome, we have made marks in those places where we ask you not to be reluctant to inspect how, when the objection was put to him that he denied the grace of God, he so replied that he said it was nothing other than the nature in which God created us. 7. But if he denies that this book is his, or that those passages are in the book, we do not contend: let him anathematize them, and let him most openly confess that grace which Christian doctrine demonstrates and proclaims to be proper to Christians, which is not nature, but that by which nature is saved: which fosters nature not by doctrine sounding in the ears, or by any visible aid, like a planter in a certain manner and an irrigator from without, but by the supply of the Spirit and by hidden mercy, as does he who gives the increase, God (1 Cor. 3:7). For even if by a certain not unreasonable account that is called the grace of God by which we were created, so that we should not be nothing, nor be something in such a way as a corpse which does not live, or a tree which does not feel, or a beast which does not understand; but men, who both exist, and live, and feel, and understand; and for so great a benefit are able to give thanks to our Creator; whence it may deservedly be called grace too, because it was given not by the merits of any preceding works, but by the gratuitous goodness of God -- yet there is another, by which, predestined, we are called, justified, glorified, that we may be able to say: "If God be for us, who is against us? He that spared not his own Son, but delivered him up for us all" (Rom. 8:31). 8. Concerning this grace the question was turned, when by those whom Pelagius gravely offended and disturbed it was said to him, that he assailed it by his disputations, in which he asserted that human nature suffices him by free will not only for doing, but even for fulfilling the divine commandments. This grace the apostolic doctrine calls by that name, by which we are saved and justified out of faith in Christ. Of this it is written: "I do not make void the grace of God. For if righteousness is by the Law, then Christ died in vain" (Gal. 2:21). Of this it is written: "Ye are made void of Christ, ye who are justified in the Law; ye are fallen from grace" (Gal. 5:4). Of this it is written: "But if by grace, then no more of works; otherwise grace is no more grace" (Rom. 11:6). Of this it is written: "But to him that works, the reward is not reckoned according to grace, but according to debt: but to him that works not, but believes on him that justifies the ungodly, his faith is reckoned unto righteousness" (Rom. 4:4). And many other things, which you yourself can better remember, and more prudently understand, and more illustriously preach. But that grace by which we were created men, even if not undeservedly we understand it ought to be so called, yet it is a wonder if we read it so called in any legal, prophetic, evangelical, or apostolic writings. 9. When therefore concerning this grace, most well known to faithful and catholic Christians, the question was put to him, that he should cease to assail it: what is the meaning of this -- that when he had set this objection to himself in his book, as it were by an opposing person, in order to clear himself by answering, he answered nothing else, except that the nature of created man refers the grace of the Creator, and so said that without sin righteousness can be fulfilled through free will, with the help of divine grace, in that God gave to man this very possibility in his nature? 10. To whom it is rightly answered: Then the cross of Christ is made void (Gal. 5:11). Therefore Christ died in vain (Rom. 4:25). For if he had not died for our offenses and risen again for our justification, nor ascended on high and, leading captivity captive, given gifts to men, that possibility of nature which he defends would not be in men (Eph. 4:8; Ps. 68:19). Or perhaps the commandment of God was wanting, and therefore Christ died? Nay, this too was already holy and just and good (Rom. 7:12). It had already been said, "Thou shalt not covet" (Exod. 20:17); it had already been said, "Thou shalt love thy neighbor as thyself" (Lev. 19:18). In which saying the Apostle says all the Law is fulfilled (Rom. 13:9). And since, unless he love God, no one loves himself; therefore the Lord says that on these two precepts hang the whole Law and the Prophets (Matt. 22:40). Which two precepts had already been divinely given to men. Or was the eternal reward of righteousness not yet promised? This he himself does not say, who set down in his writings that even in the Old Testament the kingdom of heaven was promised. If therefore for doing and fulfilling righteousness there was already the possibility of nature through free will, there was already the holy and just and good commandment of God's Law, there was already promised the eternal reward: therefore Christ died in vain. 11. Therefore neither by the Law is righteousness, nor by the possibility of nature; but out of faith and the gift of God through Jesus Christ our Lord, the one Mediator of God and men. Who, unless in the fullness of time he had died for our offenses, and risen again for our justification (Rom. 4:25); assuredly both the faith of the ancients would be made void, and ours. But faith being made void, what righteousness remains to man, since the just lives by faith (Heb. 10:38; Rom. 1:17)? For from the time that by one man sin entered into the world, and by sin death, and so it passed upon all men, in whom all sinned (Rom. 5:12): without doubt, from the body of this death, where another law fights against the law of the mind (Rom. 7:23-24), no one's own possibility has freed or frees -- which, being lost, needs a Redeemer; being wounded, a Savior: but the grace of God through the faith of the one Mediator of God and men, the man Christ Jesus (1 Tim. 2:5); who, being also God, made man, and remaining God, made man, himself remade what he had made. 12. But I think it escapes him, that the faith of Christ, which afterward came into revelation, was in the times of our fathers hidden; through which, nevertheless, even they were freed by the grace of God, whosoever in all the times of the human race could be freed, by the hidden judgment of God, yet not blameworthy. Whence the Apostle says: "Having the same spirit of faith" (namely the same as they had) "according as it is written (2 Cor. 4:13), I believed, therefore have I spoken; we also believe, and therefore speak" (Ps. 116:1). Hence it is that the Mediator himself says: "Abraham desired to see my day; and he saw it, and was glad" (John 8:56). Hence Melchisedech, by the sacrament he set forth of the Lord's table, knew how to figure his eternal priesthood (Gen. 14:18). But now the Law being given in letters, which the Apostle says entered in that the offense might abound (Rom. 5:20), and of which he says: "If the inheritance be of the Law, then no more of promise. But to Abraham God gave it by promise. Why then the Law? It was added for the sake of transgression... a mediator is not of one, but God is one. Is the Law then against the promises of God? God forbid. For if a law had been given which could make alive, righteousness would altogether be of the Law. But the Scripture concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe" (Gal. 3:18 ff.). Is it not sufficiently shown that this was done by the Law, that sin might be recognized and increased by transgression? For where there is no law, neither is there transgression (Rom. 4:15); and thus, against the victory of sin, recourse might be had to the divine grace which is in the promises: and so the Law was not against the promises of God, because through it comes the knowledge of sin, and from the transgression of the Law the abundance of sin, that for liberation the promises of God might be sought, which is the grace of God; and there might begin to be in man a righteousness, not his own, but God's, that is, given by the gift of God. 13. Which even now certain men, being ignorant of the righteousness of God -- as it was then said of the Jews -- and wishing to establish their own, are not subject to the righteousness of God (Rom. 10:3). For by the Law they too think themselves justified, free will sufficing them to keep it, that is, by their own righteousness brought forth from human nature, not given by divine grace, on account of which it is called the righteousness of God. Whence it is again written: "For by the Law is the knowledge of sin. But now without the Law the righteousness of God is manifested, witnessed by the Law and the Prophets" (Rom. 3:21). When he says "is manifested," he shows that it was then too, but as it were that rain which Gideon obtained, then as it were hidden in the fleece, but now as it were manifest in the threshing-floor (Judg. 6:37). When therefore the Law without grace could not be the death of sin, but its strength -- for thus it is said, "The sting of death is sin, and the strength of sin is the Law" (1 Cor. 15:56) -- as many flee from the face of reigning sin to grace, as it were lying open now in the threshing-floor; so few fled to it as it were lying then hidden in the fleece. But this distribution of the times is referred to the depth of the riches of the wisdom and knowledge of God, of which it is said, "How unsearchable are his judgments, and his ways past finding out!" (Rom. 11:33). 14. Wherefore, if before the time of the Law, and in the very time of the Law, the just fathers living by faith were justified not by the possibility of a nature infirm and needy and corrupted and sold under sin, but by the grace of God through faith, and now the same, already come into the open being revealed, justifies them: let Pelagius therefore anathematize his writings, where against it -- although not through contumacy, yet through ignorance -- he disputes, defending the possibility of nature for overcoming sins and fulfilling the commandments. Or if he denies that they are his, or says they were inserted into his writings by his enemies, which he denies to be his, let him nevertheless anathematize and condemn them by your paternal exhortation and the authority of your holiness. If therefore, being burdensome and pernicious to himself, he is willing to learn to remove the scandal of the Church: which scandal his hearers, and those who love him perversely, never cease everywhere to scatter. For if they recognize that the same book, which they either think to be his or know to be his, has been anathematized and condemned by that very man through the authority of catholic bishops, and especially of your holiness, which with him we doubt not is of greater weight: we think they will not dare further, by speaking against the grace of God which is revealed through the passion and resurrection of Christ, to trouble faithful and simply Christian hearts; but rather, with the mercy of the Lord helping, with your prayers burning with charity and piety contending together with us, that we may be not only blessed forever, but also just and holy, not in our own virtue, but in the same grace -- they will trust. Whence also a letter was written to him by one of us, to whom he had transmitted, through a certain Oriental deacon, a citizen however of Hippo, certain writings as it were of his own purgation, which we judged better to be directed to your beatitude, judging it better... 15. But that which they say, that a man can be without sin, and easily keep the commandments of God if he will -- although this is said to be through the help of grace, which nevertheless is said to be revealed and given through the incarnation of his Only-Begotten, so that it may seem to be said more tolerably -- yet because not undeservedly it can move one, where and when through that same grace it may be brought about in us that we be utterly without any sin, whether in this life, when the flesh lusts against the spirit, or rather in that, when the word shall come to pass which is written (1 Cor. 15:55): "Where, O death, is thy victory? where, O death, is thy sting? for the sting of death is sin" -- it is to be more diligently treated on account of certain others, who held, and committed to memory in their writings, that even in this life a man can be without sin -- not from the beginning of his birth, but by conversion from sins to righteousness, and from the reprobate way to the good life (St. Ambrose on Luke, book 1). For so they understood what was written of Zacharias and Elisabeth, that they walked in all the justifications of the Lord without blame (Luke 1:6). This which is said "without blame," they took as said "without sin," not indeed denying, but rather even -- as is found in other places in their writings -- piously confessing the help of the grace of our Lord, not through the natural spirit of man, but through the principal Spirit of God. Who seem to have considered too little that Zacharias himself was after all a priest. But all priests then were obliged by the law of God first to offer sacrifice for their own sins, then for the people's (Lev. 9:7; Heb. 7:27). As therefore now by the sacrifice of prayer we are convinced not to be without sin, since we are commanded to say, "Forgive us our debts" (Matt. 6:12): so also then by the sacrifices of slain animals the priests were convinced not to be without sin, who were commanded to offer for their own sins. But if the matter so stands, that by the grace of the Savior we indeed advance in this life, desire failing, charity increasing; but are perfected in that life, desire being extinguished, charity completed: assuredly that which is written, "Whoever is born of God sins not" (1 John 3:9), is said according to that very charity which alone does not sin. For to the birth which is of God belongs the increasing and perfecting of charity, not that desire which is to be diminished and consumed: which yet, so long as it is in our members, by a certain law of its own fights against the law of the mind (Rom. 7:23). But he who is born of God, neither obeying its desires, nor presenting his members as weapons of iniquity unto sin (Rom. 6:13), can say, "Now it is no more I that do it, but sin that dwells in me" (Rom. 7:20). 16. But however this question may stand, since, even if a man is not found in this life without sin, yet it is said that this can come to pass through the help of the grace and Spirit of God, which that it may be done is to be striven for and asked: tolerably in this each one is deceived; nor is it diabolical impiety, but human error, to affirm that it is to be labored at and desired, even if what one affirms one cannot show. For he believes that to be possible which it is certainly praiseworthy to will. But it suffices us, that no one in the Church of God among the faithful is found in any... [we refer to him every matter; and with one hand:] Farewell, brethren. And to this: Given on the sixth day before the Kalends... 17. The other things which were objected against him there, as it shall have appeared to be defended by the proceedings, so concerning these without doubt your beatitude will judge. The most gentle sweetness of your heart will indeed grant us pardon, that we have sent to your holiness a longer letter perhaps than you would wish. For we do not pour back our little stream into your broad fountain to increase it; but in this no small temptation of the time, from which may he free us to whom we say, "Lead us not into temptation," we wished this to be approved by you -- whether our stream too, though scanty, flows from the same head of waters from which yours also flows abundant -- and by your rescripts to be consoled concerning the common participation of the one grace. Letter XXIX. [Innocent, to the bishops of the Carthaginian council, applauding and confirming their doctrine and judgment against the Pelagian heretics.] Innocent to Aurelius, Numidius, Rusticianus, Florentianus, Evagrius, Antonius, Palatinus, Adeodatus, Vincentius, Publianus, Theasius, Tutus, Pannonus, Victor, Restitutus, the other Restitutus, Rusticus, Fortunatianus, Ampelius, Ambivius, Felix, Donatianus, Adeodatus, Octavius, Sebottinus, Majorinus, Posthumianus, Crispulus, Victor, the other Victor, Leucius, Marianus, Fructuosus, Proculus, Faustinianus, Quodvultdeus, Candorius, Maximus, Megasius, Rusticus, Rufinianus, Proculus, Severus, Thomas, Januarius, Octavianus, Praetextatus, Sixtus, Quodvultdeus, Pentadius, Quodvultdeus, Cyprianus, Silvius, Pelagianus, Marcellus, Venantius, Didymus, Saturninus, Rizacenus, Germanus, Germanianus, Invenitus, Majorinus, Invenitus, Candidus, Cyprianus, Romanianus, Aemilianus, Africanus, Marcellinus, and the rest, who were present at the Carthaginian council, most beloved brethren in the Lord, greeting. 1. In seeking out the things of God, which it befits priests, and especially a true and catholic council, to treat with all solicitude, preserving the examples of ancient tradition, and mindful of ecclesiastical discipline, you have, by true reasoning, confirmed the vigor of your religion no less now in consulting than before when you pronounced; for you who referred it to our judgment approved that it should be referred, knowing what is due to the Apostolic See, since all of us placed in this office desire to follow that same Apostle, from whom the episcopate itself and the whole authority of this name has emerged. Following whom, we know how to condemn things so evil, as to approve things praiseworthy. Or rather, indeed, because the institutions of the fathers, keeping them by the priestly office, you judge not to be trampled upon -- which they decreed not by human, but by divine sentence, that whatever was done even in disjoined and remote provinces, they did not think should be finished, unless it came to the notice of this See: that by its whole authority a just pronouncement, whatever it was, might be confirmed; and from there the other churches might take (as from their native fount all waters proceed, and through the diverse regions of the whole world the pure streams of an uncorrupted head flow forth) what they should enjoin, whom to cleanse, whom -- as it were soiled with unclean filth -- the water worthy of clean bodies should shun. 2. I rejoice therefore, most beloved brethren, that through our brother and fellow-bishop Julius you have directed letters to us: and that with them you bear the care for those churches over which you preside, showing your solicitude for the benefit of all: and through all the churches of the whole world you demand that it be decreed which may profit all together: that the Church, established by its own rules, and confirmed by the decree of a just pronouncement -- by which it may beware of them -- may not lie open to such men, who, instructed, nay rather destroyed, by perverse, or rather wicked, subtleties, disputing under the image of catholic faith, breathing out as it were a pestilential poison, that they may corrupt to the worse part the hearts of right-thinking men, seek to overthrow the whole discipline of true doctrine. Therefore it must be healed the more quickly, lest the wound be too long closed over [...]; and if, remaining, it cannot be healed, lest it corrupt the rest of the body with its rottenness, the knife cuts away what was harmful, that it may keep the rest whole and untouched. That therefore must be cut off, which as it were has crept upon a body too pure and sound; lest, if it be wiped away too slowly, it settle in the very inmost vitals of this evil, a bilge-water not to be drained out. 3. For what shall we think henceforth, with right minds, of these men, who think they owe to themselves what good they are, nor consider him whose grace they daily obtain? But now these, who are such, obtain no grace of God; or trust that they can attain by themselves alone as much as scarcely those who ask of him deserve to receive. For what can be so iniquitous, so barbarous, so ignorant of all religion, so hostile to Christian minds, as to deny that you owe to him whatever in daily grace you obtain, to whom you yourself confess that you owe your having been born? Will you then be more provident for yourself than he can be for him who made you that you might be? And to whom do you think you owe that you live, how do you not think you owe to him that by obtaining his daily grace you live in such a way? And you who deny that we need divine help, as if from our own possibility we were wholly perfect: how do we not provoke his help upon us, since by ourselves we can even be such? 4. For he who denies the help of God, I would wish to interrogate what he means: that we do not merit it, or that he cannot bestow it? We say this can suffice us, he beseeches God that he be not forsaken. Do we not, I ask, plainly learn what we should pray, when that man, so blessed, as we said above, wishes that he be not despised? For those things are necessarily disputed by those who confirm these. For David, ignorant of prayer, and unknowing of his own nature, would be accused, who, although he knows that there is so much in his own nature, yet a helper to himself, even an assiduous helper, and the assiduous one does not suffice him, but lest he should ever despise him, he begs prostrate in prayers; and through his whole body the psalter proclaims and cries this aloud. If therefore he knew this to be so great that he should say it assiduously, so also he necessarily confessed it, that he might teach: how Pelagius and Caelestius, all answer being set aside from the psalms, and such doctrine being abdicated, trust that they will be such to certain men, that we ought neither to seek nor need the help of God; whereas all the saints testify they can do nothing without this? 5. For free will, which that man of old endured, while he used his own goods too inconsiderately, fell plunged into the depths of transgression, and found in no way how he might rise thence; and deceived by his liberty unto eternity, he would have lain crushed by this ruin, unless after Christ, for his grace, the coming of Christ had relieved him: who by the purification of the new regeneration purged every past fault by the laver of his baptism; and confirming his state, that he might proceed more rightly and more stably, yet did not deny his grace for the future. For although he had redeemed the man from past sins, yet knowing that he could sin again, for his repair, how he might correct him even after these things, he reserved many things: he daily furnishes those remedies, relying and trusting on which unless we strive, we shall in no way be able to overcome human errors. For it is necessary that, by whose aid we conquer, by the same not aiding, we again be conquered. 6. But I could say more, were it not established that you have said everything. Whoever therefore seems to assent to this opinion, by which he says we need no divine help, professes himself an enemy to the catholic faith, and ungrateful for the benefit of God. For neither are they worthy of our communion, which by so preaching they have polluted. For they themselves of their own accord, while they follow those things which they say, have fled too far from true religion. For since this whole thing consists in our profession, and in daily prayers we do nothing but as we may obtain the mercy of God: how can we bear them boasting these things? Who, I ask, is so blinded by error in the depths of their hearts, that if they themselves feel no grace of God, because they are neither worthy nor deserving, they do not consider concerning others what daily the divine grace bestows on individuals? These men indeed are most worthy of all blindness, who have not even left this to themselves, that they should believe they can be recalled from errors by divine help. For denying the help, they have taken it utterly away not from others, but from themselves: who are to be plucked away further and removed far from the bowels of the Church; lest, long useless, occupying many things, an incurable error increase afterward. For if they have long been engaged under this impunity, it is necessary that they lead and deceive many into this depravity of their mind, innocent, or rather imprudent, men who now follow the catholic faith. For they will think that those think rightly, whom they still see continuing in the Church. Let the unsound wound therefore be separated from the sound body, and the breath of the raging disease being removed, let the things that are sincere more cautiously endure, and let the purer flock be purged from the contagion of this evil sheep. Let there be the unimpaired perfection of the whole body, which we know that you follow and hold in these pronouncements against them, and which together with you, by like assent, we preserve. 7. The other things which were objected against him there, as it shall have appeared to be defended by the proceedings, so concerning these without doubt your beatitude will judge. [The remaining footnotes here are critical apparatus on manuscript variants and editorial readings and are not part of the letter text.] 8. He who however has provoked some help of God in himself, which up to now they have denied, and has recognized that he has need of his aid, that by this defilement, in which they were ruined by the bending in of their own heart, they may be freed, and as it were drawn into the light from foul darkness, all things being removed and renounced by which the whole gaze, lest it should see the truth, was being defiled and darkened: let them condemn these things which up to now they have held; and at length, accommodating their minds to better disputations, being somewhat corrected from this defilement, let them give and submit themselves to be healed by true counsels. And if they do this, it will be in the power of the pontiffs to some extent to relieve them, and to bestow some care on such wounds, which the Church is wont not to deny to the lapsed, when they have recovered their senses: that, recalled from their precipices, they may be brought back within the fold of the Lord; lest, placed outside, and excluded by so great a defense from the faith of fortification, they be exposed to all perils, to be devoured by the teeth of wolves and harassed, whom they cannot resist by this, by which they had irritated them against themselves, the perversity of doctrine. 9. But enough is shown to have been answered by your admonitions, so abounding with the examples of our law. Nor have we judged that anything remains for us to say, since nothing has been omitted by you, nothing is established to have been suppressed, by which they may be refuted and utterly recognized to be convicted. And therefore no testimonies are set down by us, because in these is a full account, and it is sufficiently established that most learned priests have said everything: nor does it become us to believe that you have passed over anything which could profit the cause. And with one hand: Farewell, brethren. And to the side: Given on the sixth day before the Kalends of February (June 27, in the year 417), after the consulship of Theodosius Augustus, for the eighth time, and of Junius Quartus, most distinguished man.

EriSCOPORUM QUINQUE AD INNOCENTIUM PAPAM. tunc f fortis sttm (II Cor. xil, 10); et cui dicit Domi- nus ejus, Sulus tua ego snm(l's<il. xxxiv, 5), sus- penso corde cum tiniore ct liemore adjutorium Doaiini etiam per cbaritatem tu* veneralionis ex- speetat. 2. Atidivimus enim esse in urbe Koma, ubi ille (Pclagius) diu vixit, nonntillos qui divcrsis causis ei Pelagii retegunt ac refutant lnvresim, qua ad cupidita- C faveant : quidain scilicet, quia 8 eis lalia persuasisse /e.s domandas , tenlaiionesque vincendas, necnon ad perficienda Dei mandata, solttm sibi natttiam Ituma- naiii per liberum arbitrium sttfficce contendebal : uc simbi gratia :i prwdicaret, cum ibi vel libertim iirbitiium, vel peccalorum rcmissionem , vet legis prceceplum inlelligere, aiiudque proprio gratiw no- perliibetur ; plurcs vero, qtii eum lalia seutire non crcdunt ; pra-seitim quia in Orienle, ubi degil, gesla ecclcsiasiica facia esse jactanlur, quibiis pula- tur esse puigalus; nbi qoidcm si episcopi euin ca- ibolicnm pronuiiiiarunl , non ob aliud faclum esse crcdenduin est, nisi quia se dixit Dei gratiam con- " Quia scilicet Cai tliaginensis Eeclesia seu syno- dus superiori epistol:e26 gesla subnexiierat aliciius concilii super Ccelestii noniine ante annos (enne quinque Cartliagine babiii. Cum et hsec Milevitani concilii epistola, et illa Cailliaginensis per eumdem episcopum Jnliuiu delatae, siimil tiinoceiilio iradiia; fuerinl, nilopus eial ul pro intiius inslruitur Garn, de suo subslitueret melius instruelur. J Edit. Rom. et Garn. omilttint Cartltagiiiensem ecclesiam, et : qu e verba ex aliis libris resti- tuunlur. 10C, nunc 180, n. 2, ad discrimen siiperiorum, quae synodicai suni, familiaris appellalur. Xyslus innc presbylei', ac pnslea siiiiinius ponlifex, cui post deteclain calumniain Augiisiinus epist. alias 101, nunc 191, n. 1, ita giatnlalui' : Qttid cnim gra- tius legi vel amliri polest, qua.n giatitv tam pura de- fensio adversus inimicos cjus, ex oie ejus qui eorumdem inimicorum magni momenti pulronus jaclubalur ? Vide cl ejusdcm episiolaui 19i, n. 1. 575 EPISTOL/E lileri, el ila posse honiinem suo labore ae voluntiiie juste vivere, ut ad hoc adjuvari Dei gralia non ne- garet. Ilis eniin auditis verbis , calholici aniisiites nullam aliam Dei graiiam intelligere poluerunt, nisi quam in libris Dei legere, el populis Dei pr:edieare consueverunl , eam utique de qua dicit Apostolus, Non irritam facio gratiam Dei ; iiam si per Legem jnstilia, ergo Christus gralis morluus est (Calat. n, 21) : sine duhio graliam qua jiislificaniur ab iniquilaie , et qua salvainur ah infirmitate ; nnn qua crcati su- miis cuin propria voluntate. Nain si inlellexisseiil illi episcopi eam illum dicere gratiam , quam ciiam ctim impiis bahemus, cum quibus homines sunius ; negnre vero cam, qua Cliristiani et filii Dei sumus: quis euiu paiienter calholicorum sacerdotum non dicimus audiret, sed n ante oculos suos ferrel ? Quapropter non culpandi sunt judices, quia cccle- siastica consuetudine nomen grniiio audierunl, ne- scienles ojiiid lnijiismodi homines velin sux doctrinaa libris, \cl in suorum solent auiibus spargere. 5. Non .igiiur de uno Pclagio, qui jnm foriasse cnrreclus esl, quod ulin mi iia sit! sed de lam mul- lis, qnilms loquaciter contendenlibus, et infirmas alque inerudilas animas velut h ci.nvinctas tralicnli- bns , (irmas auiem et in fidc stahiles ipsa conico- lione fiiigantihiis, usquequaqne jam plena sunl oinnia. Aut crgo a lua vencralione accersendus esl Roniam , ei diligenter interrogandus, quain dicat gratiam, qua faieatnr, si tamcn jam lalealur, ad non A. Siveenim dixerii, gratiam esse libcmin aibi- triiim , sive graiiam esse remissionem peccalornm, sivegraiiamesse legis praeceplum ; nihil eorumdicit, quod per subministraiionem Spiritus sancti perli- nel ad concupiscenliam lentationesque vincendas , ET DECilETA 574 A quem ditissime cffudit snper nos qui ascendit in cce- lum, el caplivans caplivilalcm dedil dona homini- bus (Tit. m , 6). Hinc enim oranius ul peccalorum tentaiionem supeiare possimus (Ephes. iv, 8), ui Sjiirilus Dei , unde pigrids accepimus , adjuvet in- fliiiiilatcni nostram (Rom. vui, 20). Qui auiem orat et dicil, Ne nos iuferas in lenlalioiiem (Matth. vi, 13), non uiiqne id orat ui homo sit, qued est naiura ; neque id omt ul habeat liberum arhiuium, quod jam accepil cuin crcaretur ipsa nalura ; ncque orat re- iinssioncm peccalorum , quia hoc superius dicilur, Dimille nobis debila nostra (Matth. vi,12); neque oral ut accipial mandaiiim : sed plane oratut lacial miiidalum. Si cniin in tenlalionem inductus liierit, lioc est, in lenlatione dcfeceiit, facit ulique pecca- Domimtm ne quid facialis muli (11 Cor. xin, 7). Unde salis apparet, quod ad non peccandum, id est, ad non male faciendiim ; quamvis esse non dubiie- lnr ,; arbitrium viduntatis , tamen ejus potesias non sulueiai, nisi adjuvetiir inflrmiias. Ipsa igimr oratio, clarissima esl graliae testificalio. Ilanc ille confitea- iur, ct eum gaudehimiis sive rectum, sive correcium. 5. Dislingnenda est lex et graiia. Lex jubcre no- vii, graiia juvare. Nec lex juberel, nisi esset volun- las : nec gratia jnvaret, si sat esset volunias. Jube- lur ut habeamus intellectuin, ubi dicilur, Noliie essc sirut equus et mulus, iniibus non est intettectus (Psal. £ \.\ i, 9 ) ; et tamen oiamus ul habeamus inlellec- tum, ubi dicilur, Da mihi intelleclum, ul discam mundala lua (Psal. cwin , 125). Juhetur ut liabea- iniis sapieiitiam, uhi dicilur, Slnlti alitiiiando sapite (Peal. Ncm, 8) ; et lainen oralur ui sapieniiam ba- beamiis, ubi dicilur, Si quis uutem vestrum indiget sapienlia, poslulel a Deo, qui dul omnibus affluenter , etnon improperal ; et dabituT ei (Jacob. i, 5). Jubelur ul habeamus coniineniiam, uhi dieitnr, A Cum sci- rem quia nvmo potesl esse contiitens, nisi Deus del, et J Ita Merl., Crab. , Garncr. , ac noslii mss. Hic lamen aliquid desiderari nianifeslum esi. Qnocirca editor Romaniis istud inira UnCinos altero cbarac- tere adjecit : [Uic aliquid deest ejusmodi : Siitt luinbi Is Doclor cpist. 147, ad Hilaiium, n «J, idem ar- gumciiliimpertiaclaiis ila serihil : Cumilicil Lex,i\on concitpisces, quid videlur nliud imperare , nisi ab illi- citif citpidilatibus coiilineniiam '.'... cl limen cralur itt habcamiis coiriilien/iflni , uti dicitnr, Ciim tiirem qitia nemo polesl esse aiiilinciis, elc. Moxque concludil : Jitbet ergo Deus ctmlinentiam, ct dttl conliiicniiam. Ad menlem igitur Augustini integcr liet Mc nosler lo- cus, si resliluanius : Jubeinr ui liabeamns cvntinen- lium, ubi dicilur, Non cjiicupisces : et lamcn orulur ttt habeamus contincntiam, ubi diciiur, Cttm scirem, elc. Proxima eariiinJcm vocum repelilio, fecunda lacu- narum seges, huic occasionein dedit. 575 S. 1NN0CENTII I P\PM >:g hoc ipsumerat sapientiw, scire cujusessel hoc donum : A non nihil essemus, nec i(a essemus aliquid, ut adii Dominum, el deprecalus sumillum (Sap. vm, 21). Postremo nenimium longum sit cuncta percurrere, jubetur ut non Faciamus malum , ubi diciiur , De- clina a malo (Psal. xxxvi, 27) ; et tanien oratur ul non faciamus maliim ubi dicitur : Oramns anlem ad Dominum, ne quid facialis mali (11 Cor. xill, 7). Ju- betur ut faciamus boniim, ubi dicitur, Declina a malo el fac bonum (Psal. xxxvi, 27) ; et lamen ora- tur ut faciamus boniim, ubi dicilur , Non cessamus pro vobis oruntes et postulantes (Coloss. i , 9), alque inter caUera, qu;c illis oral, dicil : lll ambuletis di- ijue Deo in omne placitum, in omni opere et sermone bono (Ibid. , 10). Sicut ergo agnoscimus voluntalem cum liaec praecipiuntur ; sic et ipse agnoscat gratiam cum petunlur. 6. Misimus reverentiae luae librum, quem dede- runt quidam religiosi et bonesii adolescenles servi Dei, quoruin eiiam nomina non lacemus ; nam Ti- masius et Jacobus vocantur. Qui , sicut audivimus , ei etiam nosse dignaris, ipsius Pelagii exhorlalione spem quam babebant in s:cculo rcliquernnt, cl nunc conlinentes Deo serviunt. Qui cum eodem errore landem aliquando [>er qu;ilemcumque operam nos- Iram Domino inspirante earuissent , protulerunt eumdem librum, Pelagii essc dicenies, et ul ei re- sponderetur, impendio rogaverunl. Faciiim est : ad eosdem rescripla est ipsa responsio (Liber Aunu tini de Natura et Gratia) ; agenies gratias rescripserunt (Episl. apud Auijuslin. nunc 1G8). Ulrunique misi- cadaver quod non vivit, ani arbor qnas non senlit, aul pecus quod non inlelligit; sed bomines, qui ct essemus, et viveremus, ei sentiremus, et intellige- remus ; et de boc lanto benelieio creatori nostro gralias agere •' valeamus; unde merito et ista graiia dici poiest, quia non praccedeniium aliquorum ope- rnm meritis, sed gratuita Dei honitaie donata est : alia esi lamen, qua prxdcstinati vocamur, juslifica- mur, glorificamur, utdicerc possimus : Si Deus pro nobis, quis conlra nOs? Qui ftlio suo proprio non peper- cit, sed pro nobis omuibus tradidil illum (Rom. viu, 5). 8. De liac graiia quseslio verlcbatur, quando ab liis, quos Pelagius graviter offemlebat alque lurba- bal, dicebatur ei, quod eam suis dispiilalionibns op- B pugnaret, quibus assereret non solum ad facienda, veruin etiam ad perficienda mandata divina, per li- berum arbilrium bumanam sibi sufficere naiuram. Ilanc apostolica doctrina graliam c isto nomine ap- pellai, qua salvamnr et justificamur e\ fuie Chrisii. De hac scriptum est : JVoii irritam facio ijratiam Dei. Nam si pcr Leqem justitia, erqo Chrislus qratis mor- tuus est (Galat. n, 21). De hac scriplum esl, Eva- cuati eslis a Chrislo,qui in Lege justificumini, a qratia e.vcidistis ( Galat. v, 4 ). De hac scriptum est, Si au- tem gratia, jam non ex operibus ; alioqnin qratia jtim non est gralia ( Ptotn. m, 6). De hac seriptum cst, F.i antem. qui tiperatur, merces non imputatur secutt- dum qratiatn, sed sccnitdttm debitum : ei autem, iiui iton operatur, credcnli aitlem in enm, qtti juslificat impiitm, inu.', et cui responsum est, et quod responsum est. C deputatur fidcs ejus ad jusiitiam ( liom. iv, i ). Et El ne nimium essemus onerosi, signa fecinnis hir> lo- cis, ubi pelimus inspicere ue graveris , quemadmo- dum, sibi objecla quoestione quod gratiam Dei nega- rei, iia respondit, ut eam esse iioii diceiei, nisi na- lurain in qua nos condidit Deus. 7. Si auiem hunc esse suiim lihrum negal, aut eadeni in libro loca, non contendimus : anathemet illa, et eam conliiealur apeilissinie gratiam, quam doctrina Chrisliana deinonstiai, et pradicat e^se propriain Christianorum , quae non est nalura, scd qua salvaiur nalura : a qux naluram nou auribus sonaiile doctrina, vel aliquo adjumento visibili fo\et sicut plantaior quodam modo et irrigatorextrinsecus, sed subministralione Spiritus et occulta misericor- multa alia, quse melius poles ipse meminisse, et in- lelligere prudentius, et illustrius prxdicare. Illam vero gratiam, qua creali sumus homines, eliainsi iia appellandam non immerito inielligimus, niirum est lamen si ita appellatam iu ullis legitimis, pro- pheiicis, evangelicis, apostolicisque litieris leginius. 9. Ciim itique de hacgratia, Cluisiianis fidelibiis caiholicisque notissima, illi objicereiur qusestio, ut eam oppugnare desinerel ; qnid est quod cum boc sibi in libro suo velui ab adversante persona idein ipse objecisset, ut se respondendo purgarei, nihil aliiul rcspondii, nisi nainram d creaii hominis re- feire gratiain creaioris, atque ita se dicere, sine peccalo impleri posse juslitiam per liberum arbili iiun dia, sicul facit ille, qui dat incrementum Deus D cumadjutorio divinae gratine, quod Deus hocdederit (i Cor. m, 7). Elsi enim quadam non improbanda homini ipsa possibiliiaie naiurce? ratione dicitur gratia Dei qua creati sunms, ut 10. Cui merito respondelur : Ergo evacuutum cst » lia hic locus in novissima Augusiini edilione e ms. Vaticano, cui ei duo Colb. favcnt, inslauralus fuit. ln aliis aulem lihris, Merlini editione excepla, desideratur <;ihb naturam... fovet. Ex tribus illis vo- cibus solani primain Quesn. retinuil. Deinde in iisdein libris, neeiion in Merlini edilione, sicnt plnn- tatur quodammodo el irrigatur, m>\ quod Quesu. particnlani sicut expunxit. « Apud Merl., Crab. et in Augustini editione bic adjicitur non immerito. •' Soliis Qiiein. iintiiruiii crcaii referri ad graliam creatoris. lslud referre, id est qnod in se exhibere ac repneseniare. Ipsa Pelagii verha Auguslinus lib. de Nai. ei grat. c. 51, exscribii ac refert in liunc ino- diiin : Ipsa non peccandi possibilitas non lam in atln- trii poteslate, qitam in naturiv necessilale cst. Quid- quid in nittnrw. necessitate positum esl, ad nalurwprr- linere non dubitatur auctorem, ulique Deum. Qitoiuudo ergo absque Dei gratia dici erislimatur, quc.d atl Deiim proprie perlinere monstratur ? Ibi, inquit staiim Au- guslinus, expressa esl sententia qtuv luiebat. Itleo Dei gratiw tribuit non peccitudi possibililatem, quia ejus ntttntw Deus auctor est, cui pwsibilitatem tion ?"'<"- cnndi inseparabiliter insilum dicit S77 EPlSTOL.K ET DECKETA. sctintliilum crucis [Galat. v, 11). Ercjo Christits gratis mortuus est (Rom. iv, 25). a Num cnim, si nnn mo- reretur propter ilelicia noslra cl resurgeret proptcr justilicationem nostram, ncc nscenderet in altum ct Ciiptivans captivitatem darel dona hominibus, ista naturx possibiliias, quam defendit, in liominibus non esset (Eph. iv, 8; Psal. lwii, 19)? An forle Dei mandaliim decrat, et ideo Christus mortuus est? iiiinio jam el lioc erat sancium el justum et bonum (Rom. vit, 12). Jam dicium fuemt, Noit concupisces (Exo<l. xx, 17); jam dictum fuerat , Diliges pioxi- niunt tuiim lamquctin te ipsum (Levit. xix, 18 ). In quo sernmnc Aposiolus oinnem legcm dicit impleri (Rom xm, 9 ). Etquoniam nisi diligat Deum, nemo diligii se ipstim ; ideo Dominus in his dnobus prae- ceptis tolam legem Prophetasque dicil pendere (Mutlh. xxn, 40). Qu;e duo pracepta jam crant bo- minihus divinitus dala. An aHernum prxmium jus- titbc promissum nondum erat? Hoc ipse non dicil, qui in suis lilleris posnit, etiam in veleri Testa- mcnto regniim ccelorum esse promissum. Si crgo ad faciendam perficiendamque juslitiam jam crat na- ttira; possibililas per liberum arbilrium, jam erat lcgis Dei sancium et jiistnm boniinique mandatum, jani t rat promissum praemium sempiternum : ergo Clirislus graiis mortuus cst. 11. Ergo neque per legem jusiiiia, neque per na- Itirac possibilitatem ; sed ex fide ac dono Dei per Je- sum Chrislum Dominum nostrum iiniiiu mediatorem Dei el homimmi. Qui nisi in plenitudine lemporis morluiis esset propier delicta noslra, et resurrexis- set propter jusiilicationem nostram (Rom. iv, 25) ; profecto et anliquorum lides evacuarelur, et nostia. Fide vero evacuaia, qua; hoinini justiiia remaneat, cum justus ex fule vivat ( Hcb. x, 58; Rum. i, 17) ? Ex quo enim per uniini hominem peccatum inlravit in muudiini, et per peccatum mors, ct iia in umnes liomines pertransiil, in quo oinnes peccaverunt (Rom. v, 12) : procul dubio a coriiore mortis bujiis, ubi lex *alia repugnat legi menlis (Rom. vn, 21 <'(24), nemiiicm liberavit aut libcral b sua possibi- lilas, qua; perdita, redemptore indiget; saucia, sal- \atore : sed gralia Dei per lidem uniiis medialoris Dei et hominiini, hominis Chrisli Jesu ( I Tim. II, 5 ) ; qui et Deus cum esset, bominem fecit, el ma- nens Deus, bomo factus refecit ipse quod fccit. 12. Pulo aulcm quod eum laleai, fidem Clirisli, quae postea in revelationem venit, in occulio fuisse lemporihiis pairum nostrorum ; per quam tamcn ctiam ipsi Dei gratia liberati sunt, quiciimque om- nilms generis humani temporibus liberari potue- riint, occulto judicio Dei, non lamen viluperabili. Undc dicit Apostolus : Habentes aittem eumdcm spiri- Merl. et Crah., ncc ascendisset in altum et captivans ; cdit. Rom. et Lab., nec ascendens in allum, capli- vttns. Ilinc antiquario dala occasio secundis cnris in N;t- vajreo ac forte in aliis addendi natura:. Unde et in 5"8 j^ tnni fidei ( nlique eumdem, qucm el illi ) secundum quotl scriplum cst (II Cor. iv, 13 ), Credidi propter quod locutus sum, et nos credimus, propler quod et lo- quinutr ( Psal. cxv, 1 ). Inde esl, quod ail ipse nie- dialor : Abraham concupivit videre dicm meum; et vidit, el gavisus est(Joan. vm, 60). Inde Melchise- dech, prolalo saeramenlo mensa; Dnminic»', novit xternum ejus sacerdotium Ggurare (Gen. xiv,18). .lam vero d;ita in litieris Lege, quam dicit Apostolus subinlrasse ut abundarel deliclum (Rom. v, 20), ct de qua dicit : Siergoe.c Lege heredilas, jtim non ex promissione. Abraluv aulem per repromissionem dona- vit Veus. Quitt igilur Lex? Transgreisionis gralia j} tem unius non est, Deus aulem nnus est. Lex ergo atl- versus promissa Dei '! Absit. Si cnim datci esset Le.t qutc possel vivijicare, omnino ex Lege esset juslilia. Secl conclusit Scriptura omnia sub peccalo, ut promis- sioexf.de Jesu Christi daretur credcntibus (Gulal. Hi, 18, seqq. ). Nonne saiis osienditur hnc actum esse per Lcgem, ut peccalum agnosceretur, elprae- varicalione augerelur ? Ubi enim lex non est, nec prtvvaricciiio ( Rom. iv, 15) ; et sic adversus victoriam peccati ad divinam gratiam, quse in promissionibus est, confugereiur : aique ila Lex non essel adversus promissa Dei, quia ideo per illam fit cognitio pec- cati, el ex prievaricnlione Legis abundanlia peccati, ul ad liberatinnem quoerantur promissiones Dei, quod est graiia Dei ; el incipiat esse in bomine justi- C tia, non sua, sed Dei, boc esi, dala dono Dei. 13. Quam eliam nuncquidam, ignorantes Dei jus- liiiam, sicut et lunc de Judaeis dicium esl, et suam volentes constituere, justitiiv Dei non sitnt subjecli (Rom. x, 3). Per Legem qnippe et illi juslificari se arbilranuir, sufficienle sibi ad eam custodiendam li- bero arbitrio, hoc est, jusliiia sua prolata e\ natura bumana, nnn donata ex gratia divina, propter quod jusiiiia Dei diciiur. Unde iiem scriplum est: Per Lecjcm enim cogniiio peccati. Nunc autem siyie Lege jnstitia Dei manifestata est, teslificata per Legem et Prophetas (Rom. m, 21). Cum dicit manifestata cst , osiendit quia et tnnc erai, scd tamquam illa phrvia, quam Gedcon impetravil, tunc velul in vellere oc- culta, nuiic auieni velut iu nrea manifesta (Judic. D vi, 57). Cum ergo Lex sine gratia, non mors peccaii potuisset esse, sed virlus; sic enim diciiun esi, Acu- Irits mortis peccatum, virlus aulem peccati Lex ( I Cor. xv, 56) : sicut confugiiint mulli a facie regnan- lis peccati ad gratiam, velui in area nunc palemem ; iia pauci ad eani confugiebant velut in vellere lunc lateniem. Hsc vero temporum distrilmtio referlur nd altittidiuem divitiarum sapientioe etscientise Dei, de editis.excepto Ang. oblinuit sua; possibilitas natura. Infra inepisiola 29. Innocentii, n. 5. leciuri sumus, quasi ex nostra in tolum simtts possibilitate (non nd- diio natura; vocabulo) perfecti. Vide infra epist. 50, n. 4. 579 S. 1NN0CENTII I PAP;E 5S0 qua dictiim est, Qnam inscrutabilia sant judicia ejus, \ pctentes, ut cam ' ei millere ipse digneris. Sic enim et investigabiles wsejvs (liom. xi, 53)! 14. Quapropier " si ei aiite teinpus Legis, et lein- pore ipso Legis, justos patrcs ex flJe viventes, non possibilitas naturae iniirinae el lj indiga: ac vitiatic et snlj peccalo venunulatse, sed Dei gratia pev lidem justilieabat, el nunc eadem in apevluin jam veniciis revelata justilicai ; anatliemet evgo Pelagius scvipta sua, ubi conlva cam, etsi non per contumaciam, la- nien per ignovantiam dispulat, possibililatem defen- dcndo natur» ad vincenda peccala, et iniplenda mandala. Aul si ea sua esse negat, aut scriptis suis ab inimicis suis dicil immissa, qua; sua esse negat, anatlieinel ca tamen el damnet patevna exliovlalione ct aucloriiaie sanctinioniic tua:. Si vult evgo, onero- eam legerc l Otius non dedignabiliir, magis in illa eum qui misil, quim qui scripsit aiiendens. 15. Illud vero quod dicunl , pnsse boininem csse sine peccato, et niandata Dei facile custodirc si ve- lit, quamvis cuni boc per adjutorium giaiia; , quae lamen pev incarnaiioncm Unigenili cjus revelala at- que donata e=l , diciiur, tolerabilius dici videaior : lamen i|uoniam non immerilo b movcre polcst , ubi et quando per eanidein gratiam id efficiaiur in no- his , ut sine ullo prorsus peccato simus , ulrum in bac vila , quando caro conciipiscil adversus spiri- luiii ; an vcro in illa , cuin ficl sermo qui scviptus cst(fia/n(. v, 17) : Ubi est, mors, victoriu luu? nbicst, mors, acuUus tuus '!, aculeus enim mortis peccutum etl sum sibi ci pevniciosiim discat c Ecclesia: scandalum ]l ( I Cor. xv, 55 ) ; diligenlius pertractamlum proptcr aufevre : quod scandalum audiiorcs et in perversum dilecluves ejus usqucqiiaquc spargcve non quiescunt. Si cnim cognoveiinl eumdem libvuni, qiicin illius vcl putaiil esse, vel nonint, episcopovum caibolicovum auctoriiale, et maxiine sanclitalis lua?, quam apud cuni esse majovis pomleris niinimc dubilamus, ab codcni ipso esse anaihematum aiquc damnaium ; non eos iilterius exisiimamus ausuros, loquendo contva graliam Dei qua: rcvelala est per passionem ct resiivreciioiiem Chrisii , peclora fidelia et siinpli- citer Chrisliana tuvbare : sed polius, adjuvante mi - sericovdia Domini , conccvtantibus nobiscuni cbari- lalc ac pietaie flagraniibus oralionibus luis, non so- lum ui in aclernum beali, verum eliam justi el sancti alios qiiosdaui , qui senserunl , aique in suis linevis nienioii.c niandaverunt, eliam in bac vita esse possc hominem sine pcccaio, non ab inilio naiivitalis smc, sed convcvsione a peecatis ad jusiiliam , et a ll via rcpvoba ad bonam vilam ( S. Ambros. in i Lucrn 0 ). Sic ciiim iiilellexcrunt quod de Zacbaria et Elisa- beib scripium esl, ambulasse eus in omnibus justifi- culitmibus Dvmiiu sine quereltt (Luctrt, b). Iloc quod dictiim esl sine querela , sine peccaio dicium accc- pcriint , imii quidem neganles , immo eiinn, i|uod aliis locis in litieris coruni invenilur, pie confilcnles adjiitovium gralia: Domini iioslri , non per nalura- lem spiritiini hominis, sed per principalcm Spiviiuiu Dei. Qui parum vidcntur considevasse, ipsum Za- sinl, d nou in sua virtutc, sed in eadcm gvaiia con- Q chariam fuisse uiique sacerdolem. Omnes aulem lisuros. Unde et ad ipsuni scriptam ab uno noslrum tunc sacerdoles neccssc babebant ex lcgo Dei , pri- epislolam.ad quein per quemdam Oiienialem diaco- initus pro peccaiis suis offerre sacrificiuin , dcindc num, civeni aulem Hipponenscm, tamquain purgaiio- pro populi (Levit. ix, 7 ; llebr. vn, 27 ). Sicul crgo nis su* c qnoedam scripia transmisit, Iua3 beailiudini nunc ' per orationis sacrifieiuni convincimur non potius crodidimus dirigendam, melius judicanles et essc sine peccato, quoniam jussi sumus dicere, Di- " Paniculam si, pro qua Garncr. siibstituit sic, Quesn. penitus expunxit. '• Edit. Uom. el concil. ac plures mss., inaigntr : quod factum ex intiujutv ; sic enim verbum indigai anliipiis pingere placebat. Quesn. ita vulgavit : si non vttlt ; onerosum sibi et pcrniciosum esse discat Ecclesitr scandalum afferre, quod audilores; praMer onmium codicum fideni cl Innoceniii meniem. Lecii» aiitem, quam niinus vec- lam judicavil, ciim antecedentibus ct consequenli- bus apprime cob;cvet. Nempe episcopi quimpie Pe- lagio anctores sunt, ut discat quo pacl ) scandaliim et onerosum sibi, et Ecclesre perniciosum auferat. Nec illud aufeveiidiim dubilaul, slaiini ut libriim ipsius nomine vulgatum, ab ipsomet damnaium csse clisci puli ejus cognovevint. i' Apud Qocsn. bic addilur vcrbiim connri : quod reclius abest ab aliis libris. « Neque bic Quesnello opus cral adjicere verbum causa. llunc locuin alter ille libvi Aiiguslini de geslis Pela"ii C. 52 illusival : lit chariula dcfemimiis suw, quam mihi per qttctndtim Charum noslrwu llipponeu- sem civcm, Oricnlulcm tiutcm diuconum, iiit-il, fecit aliquid tptod ittttcr se kubeat quam gcstis episcopttibus continelur. Quod autein liubeut qcstu, Itmge mclius e$l ac firmius et cnodatius pro calliolica vcritate conlra il- lius hceresis pestem. Lx quo maiiifeslum est, Pela- gium vocasse purgationis sua; scripta vel gesta (seu nt loquilur Augiistinus epist. olim 252, nunc 170, n. 7, quamdam a s,e conscriplam velut dcfensionem suum, qun se di.rit objcctis respondisse Gulluriim ) quae ad Aiigiisiinum iniseval adulteraia Diospolitanx synndi gcsla. De bis rursum Auguslinus in eodem libro de gestis Pelagii c. 29 ita loquitur : Qualtbcl purqutionis suce gestn protulcrit. Neque binc miniis perspicuiim esl, ab episcopis quinquc uniiis noslrum nomine Au- giistiniini iiitelligi, ciijus quidem episiola lunc missa excidii, et ad nos non pervenit. ' Quesn. cum uno ms, Colb. el Pitli., ul eam emii- 0 tere. Sanior est leclio libroruni aliovum. 11 Apud Garn. et Aug., a vita. Ad eorum, de qui- bus hic sermo est, opinionem aliquando acecssii Pe- lagius. Eum enim Augiistinus epist. oliin 252, nunc 179, n. 7, islnd ad sescripsisse narral : Non diximus qinnii m inv.miatur quis ab infnnlia usque ad tetiecluiit, qui niimqiuiin prccarerit ; sci quoniam u peecato con- vcrsus labore prvpriti, cl ijralia Dei tidjitlus , potcsl absque peccalo esse. Sed in liac sentenlia eimi non seinper sletisse idemDoctor iu cadem epislnh n. 8 probat. ; I» uno e mss. Colb. per orntioncs sacrificiorum. 581 EPISTOLjG millc liobis dcbila nostra (Multli. vi, 12): iti cl Uinc per sacrificia victimariim animalium conviiicelinntur sacerdotes sine peecato non esse, qui pro suis pec- caiis jiibebaninr offerre. Quod si res ila so habet , ut per graiiam Salvaioris profieiamus quidcm in bac viia, ileficienie cupidilaie, cbaritate cresccnte ; pcr- liciamur aiitem illa in viia, cupidilate exsiincia, clia- rilato complela : profeclo illucl quod scripluni cst, 0 Qui niilus esl ex Deo, non peceat (I Joan. [II, 0), se- cunduni ipsam cbarilalcm dicluni esl, quae sola imn peccat. Ad nativitatem quippe , qiu» ex Deo est, augenda et perlicienda eharitas pertinel, non ea quse niinuenda est et eonsumenda ctipiditas : qu;e lanien, quamdiu est in membris noslris , lege qiiadam sua rcpugiiat legi menlis ( Roin. vn, 20). Sed nalus ex Deo , nec obediens desideiiis ejus, nee exbibens niembra sua arma iniquilalis peecaio (Rom. vi, 13), potesl dicere, Jam non ego operor illud , sed illuil quod habital in me peccntum (Rom. vu, 20). 16. Sed quoquo modo se babeai isla qmeslio, quia clsi non invenilur bomo in hac vila sine peccalo, id tainen dicitur posse (ieri per adjuloiiiini gratiae et Spirilus Dei, quoJ ul fiai, coitanduin alque poi-cen- dum est ; tolerabiliier in eo quisque fallitur ; nee diabolica impietas, seil error bunianus est elaboran- da ei optauda affirmare, eiiamsi quod affirmat non possil osiendere. ld enim credii fieri posse , qnod certe lamlabile esl velle. Nobis auiem snfficii, quod nnllus in Ecclesia Dei fidelium reperilur in quolibcl 0 Idcm ms., Quie.t Deo est. AllerColb. cum Pilb. Ex Dco, nmissis verbis Qui iiulus est. Al Merl. et Crab. posl superius verbum rcfundimus, proxitnp subjiciiinl, rerum eliitm no ler licel exitjiins, etc., omissis interniedijs « In edii. Conci| -i. Qci:e acileni 29 cral, niinc 7. 1 Edili, cxcepio Aii^'. sec.midiiin Codicis a Ques- nello vulgati ei UjdQri veiera exempla, Aurelio eiom- nibus .sniic/i. epi&cauis tel eeicis qui in ainciHu Car- thaginensis ecclesiai adfuerunt, singuloiTim episcopo- ruin noiiiinibns oiuisMs, qtia: iu suiccriorilius inss. recensenliir. Btolas 2(i inscripiioiic desiderari. '' Edit. concil., liiiiuircndo de liis rcbus , Apud Cj9,r- ET DECRETA. :,s2 A 17. Csctera qua; ilii objccia suni , sicut gosiis de- fensa perviderit , ila dc bis procul dubio lua beati- luclo judicabit. Dabit sane nobis vcniani suavilas miiissima cordia lui, qnod prolixiorem epistolam fm- lassis , quam velles , luse misimus sanctilali. Nnn enim rivulum nostiiiin tuo largo fonli augeudo rc- fundimus ; scd in bac d non parva lenlalione tem- poris, undo nos liberct cui clieinius , Ne nos inferas in lenlatiouein, uirum etiam nosler licel exiguus cx codeiu , quo ctiain luiis abundans , einaiiet eapile flueiitoruni , boc a te probaii voluiiius , luisque re- sc.iplis de coninnini pai ticipatione unius gralia? consolari. EPISTOL.V s XXIX. lnnocentius cpi.copis Cartkaginensis comilii vetoribens J5 eorum udeersus Pelagianos litrreticos doclrii:, m at- que sentenliam luiidul ct cvufiruiai. IiNNOCENTIUS f AuRF.LIO, NuMIDIO, liUSTlClANO , FlM.N- tiano , Evaguio , Antonio , Palatino, Adeouato, VlNCENTIO, PUBLIANO, TUEASIO, TUTO , PaNNOMO, Victori, Restitito, 6 alieri Restitito, Ulstico, Fortunatiano, Ampelio, Ambivio, Felici, Do.na- tiano, Adeodato, Octavio, Sf.boti.no, Majobino, Postiiumiano, Cbispulo, Victori, alleri Victoiii, Leucio, Mariano, Fkuctuoso, Proculo, Fausti niano, Quodvultdeo, Candorio, Maximo, Megasio, Rustico, Rufiniano, Pkoculo, Severo, Tiiom.e, Januario, Ogtavia.no, Pr.ctextato, Sixto, Quod- vultdeo, Pentadio, Qlodvultdeo, Cvpriano, Si.ii- vtlio, Pelagiano, Makcello, Venantio, Didvmo, C Saturni.no, Rizaceno, Germano, Gekmaniano, 1n- venito, Majokino, Invenito, Candido, Cypkiano, Romaniano, jEmii.iano, Afkicano, Marcellino, et eoeteris, qiti in Carlbaginensi concilio adlucrunt, dilectissimis fratribus itt Domino saluiem. 1. In h requirendis Dei rcbus quas oinni cum sol- liciludine decet a sacerdotibus, niaxime a vero ju- ner. Quesn. et Aug., In rcquircndo dc liis rclius. In rdii. Rnm. el aliqtiot mss. , In rcqiiircndis de l,i , yC- bus. Verius inss. Remig., Coib. ct Gerni., ln regui- rcndis Dci rebus , eamque leciioncni ccinlirioai Afro- rtiin cpislobi ad Tbeodoium papam in ci ncilio I.u- teranensi snb Marlinol, act.2, loni. VI Concil. Labb. pag. 12S imerla, cujus exqrdium, uii pracnimiuimus, ev liiiiocenlii verbis ac senlenliis cxptessiuii, bic ic- prir-scnlarc juveril. Sic porro incipiiint : Magnuiu cl indeficientcm oiiinibiis Chrislianis (lucnla redundanleiii JJ iipud AiHistolieam setlem consisterc fontcm nulliis aiu- bcjcre ppssit, de quo rieuli prodeunt affluenier , uuirer- suni largissi.: e irrignntcs orbcm Cluistiunoium , cui etium in Iwnore beatissjmi Petri pivniii, decreta pecu- linreiii oiuiiem decrevcre reccr, niuini in require.ndis Dei RF,BUS,qiUi' omnino et siAlieit. dcbeul, mu.iie, ecro justeque ab ipso prwniiluin c.eaminari ecriice apustolico cvjus vetusta sollicitudo esl lam mala dumiiiire , quani proliare laiiilaiiilu. Antiquis eniui regulis lauciluu; e$t ul (juidquid qniimvis in remoiis vel in longittquo positis oij.r. lur prorinciis, non prius lii:etandu,u vcl ua ipi, n- rfl(iil sil, ni-,i iut noliliaui ulmw sctlis vcstne fuisst t d ■ duel:,m, ul linjus auctorita, m luissct pronun- tialio fii;i,areiur, indequi '11111, rcnlcwu ,a- ecdesia? tteJ,- ul de natali suo fonle piirdiealionis e.rordium , ,1 pg\ tlivcrstts lolius mundi rcgiones purilutis iucorruplu: mu- ncant fidei sacra.itcnla salulis. 583 S. INNOCENTU I PAP/E 584 sioque el calholico traclari coueilio, antiqua^ tradi- A borum argutiis , suh imagine catliolicac fidci ilispu- liimis exempla servanles, et ecclesiaslica: memorcs discipliine, vcslrcc religionis vigoreni non niimis niinc iu consulendo, quain anlea cum pronuniiarelis, vcra ralione firmastis, qui ad noslrum relcrendum appro- baslis esse jtidicium, scientes quid apostolicnc sctli, cum onines hoc loco positi ipsum sequi desideremus Apostolum, debeatur, a quo ipse episcopatus ct tota auctoritas nominis hujus emersit. Qiiem sequentes, lam mala damnare novimus, quam probarc laudanda. Vcl itl vern, quod palrum inslituta sacerdotali oflicio cnsioilienies non censelisesse calcand.i, quotl illi non liinnana, sed divina decrevere senteniia, ut quidquid quamvisde disjunclis remotisque provinciis agerelur, non prius diieerenl finiendum , nisi ad hujus sedis t.intes , velut pestiferuni exlialanles virus , ut honii num recle senlientiiim in deteriorem partem cnrda corrumpant , lolam vcri dogmaiis qusernnt everlere disciplinam, Sanandum ergo eelcrius, nc longins Itr... fuerat vulnus obduci; ac si id manens sanaii non poierit, ne corpus reliquum sua tabe corrum- pat , ferro ampuiat qnod nocebat, quo reliquum iniegriim servel ei iniacliiin. Prxcidendum id ergo noliliam perveniret : ul lola liujus auctoritalc justa B est, quod velut puro sanoque nimiiim corpori vul- quae fuerit pronuntialio lirmarelur ; indeque sume- rent cxierte ecclesiae (velut tle natali suo fonte aquse cuncla; procederent , et per diversas totius mundi regiones puri a latices capitis incorrupli inanaienl) quid praecipereh [ Forte leg. precipereut ] quos abluere, quos veluti coeno inemundabili sordiclaios, niundis digna corporibus untla vilaret. 2. Gratulor igitur, eliarissimi fratres, quod per IValrem et coepiscopum nostrum Jiilium lilleras ad nos deslinastis : et cum illis curam geriiis quibus nns obrepsil ; ne euni tardius absiergitur , in ipsis pene visceribus hujiis mali non exh.nirienda post seutina considat. 5. Nam quid nns dc liis poslbac recitim meniibus xstimemus, qui sibi se puiani debere quod boni snnt, nec illum considerant, ctijus quotidie gratiam consequuntur? Sed jam isii, qui lales stint, nullam Dei graliam conseqountur ; c tiut sine illo lantum assequi se possc confidunt, quanlum vix illi , qui ah illo poslulant, f et acciperc proniereniur. Quitl prasidetis Ecclesiis , solliciludinem vestram pro enim tam iniquum polest esse , lam barbarum , tam omnitim uiililate monstralis : el per cunclas loiius lotius religionis ignaruin , tani Cbristianis ineniibus orbis ecclesias omnibus uua quod prosit , decer- inimicum , quam buic le negare debere quidquid in nendiim esse deposcitis : ul suis conslabilita regulis quotidiana gratia consequeris , cui te ipse conflteris Ecclesia , c ei hoc, quo illos caveat, pronunlia- C. debere quod nalus es? Ergo eris libi in providendo lionis justce lirmala decreto , lalibus patere non pr.estantior, quam 6 poiest in eo esse , qui le ut possit, qui perversis instructi, immo destrticti , ver- esses effecit? h Et cui pules debcre quod vivis, 0 Edit. Uom. el concil, nccnon Quesn., puri cu- piih; deinde Merl., incomipli ; Crab., incorrvpte; cselerse, incorrupiw : ex edit. Auj;iist. ei mss. Coi b. atque Germ. inslaurantur. Htijus exordii materiam maxime sunipsit Innoeeniius ex eo quod episcopi quinque ad calcem epistolae superioris sibi sciipsc- rant : Nonenim rivulum nostrum tuo lurqo [onli re- fundimus... uirum eliam nosier lieet exiguus ex eodem, quo cliam tuus abundans , emttnel capiie (luentorum, lioe ti le probari votumus. Rom. el concil., quid prcecipere. Deinde in cotlire Germ. quos absolvere , ubi in aliis quos abluere. Apud Qtiesn. et Aug. reposiium cst quia prwcipercnt, quos (tbluerent. Totuni jtitem liunc locum Gamerius , in- genio suo plus jcquo indulgens , ita edidit : unde aqutis sumerentcceterwecclesim, velut de nulali suofoule " Editio Rom. et rccenliores concil. exhoc, ac deinde cum vetustioribus , quod itlos eavcut pronun- tiationhjmtw firmattt decrelttlibus (Merl., pelere; Crab., putere ; edit. Rom. et sequenles, pttvere) non possit. Garner. res eca n s lioe quod illos caeettl, retinuit cl pronuntialionis justce firmata decrelalibus pavere non possit. Nosira lectio csi Quesn., Aug. ei meliorum mss., nisi qtiod apud Quesn. expiinclum csl hoc, ct apud Aug. ut in mss. Corb. el Germ. pro putere , exstat parere : Sic porro esl intelligetida , quasi di- ceret Innocentius : A me deceruendum esse depos- < iiis , ut Ecclesia veteribus suis jnm constabiliia rc- gnlis, etiam uunc firmatajiisle pronuniiato hoc novo tlecreto, quo inemoratos illos liuereticos cavereju- heatiir , lalibus deinceps p.ttere non possit , sed iis scclusa pcrpeiuo maneat. inserpitt. Aller , exsecrandos aniinis morbos inserptit. Verbum inserpal, edil. Rom. et concil. cum aliquot ■D aliis mss. retinet. Ejus loco nielius mss. Germ. cl Corb. exhibent inreptit. Quesnello ui accipia.nl ]ilacuit. Apud August. ut iu nis. Corb. accipere, non prajinissa pailicula et, qiuc cumGerm. et aliis relinetur. Perspicua erit senien- lia binicin modum dispo-iia: quiinliim vixilli etiuiii, qui postulant, accipere proinereatur. 58S EPISTOL^E ET DECRETA. S86 qiiomodo non pnias illi debere tjnod quntidianam A sibi Deum poslulat adjutorcm; qnod nati sumus ejus consequendo graiiam taliter vivis? et qui nos adjutorio negas indigere divino, quasi cx noslra a sinuis in tolnni possibilitate perfecti, quoinodo non adjutorium h ejus in nos, cum tales a iiobis eiiam csse possumus, pruvocamus? 4. Qui cniin adjutorium Dei negat , vellera inter- rogare quid dicat : nos non mereri , an illum hoc posse sufQcere nos dicimus , ille Deura ne derelin- qualur exorat. f Non , rogo, manifeste discimus quid orenius , euni ille lanlopere beatus , ut supra diximus, vir ne despiciatur exoplat ? Illi enini ne- cesse est isia ar»unut, qui illa coBfirmant. David enim orationis ignarus, el suae nalurae nescius ac- cuseiur, qui cum sciat tantum iu » sua inesse na- non possc pr;csiare,an nibil esse propier quod tura ; adjutorem sibi Deitm , et assiduuin adjuto- uiiusquisque boc debeat c potulare? Possc lioc rem , nec illi sufficit assitluum , sed ne aliquando Deum , opera ipsa leslantur. Et adjutorio quotidiano illum despiciat , oratiouibus pronus exoptnt ; et per nos egere, negare non possuinus. Hocenim seu bene corpusomnepsalteriiliocetpricdicateiclainnt.Siergo vivimiis d provocamus , llt nielius sanciiusque viva- liocilleitauinagnusscil utassidue dicere.ila necessa- mus; seu prave sentienies a bonis averlimur , ut ad riura confessus esl , ut doceret : queiiiadiinduiu rcctam redeamus viaui , ejus auxilio plus cgcmns. Pelagius Ccelesiiusi|ue scposila omni responsione Nam quid tam moriiferum , tnni proeceps videatur vj psalinorum , lalique abdicata doclriua, su.isuros sc ad casuin , tam expnsitum ad omnia pericula, si aliquibus esse conlidunt , nos adjutnrium Dei nec hoc soluni nobis pulantes pusse snflicere , quod li- debere quserere, nec egere; cuni omnes sancii ni- beruui arhilriiim ciim nasceremur accepimus, ullra liil se sine boc agere pnsse lesteniur? jam a D.miino niltil qtueramus , id est , auctoris 6. Liberum ' enim arbiiritim olim ille pcrpessus, noslri oblili , cjus poienii.ini , ut nos osiendamus li- duui suis inconsultius uiiiur bonis, c idens in prseva- beros, abjuremus ; quasi jain amplins quod possit ricaiionis profunda demersus esi, et niliil queinad- dare non habeat , qui le in luo orlu liberum fecit : modum exinde surgere possct invenit ; suaque in ncscienies , quod nisi magnis pret ibus giaiia in nos aeieriiuin liberiaie deceptus , hujus riiin.e i jncuisset iinpbiraia desceudat, ° neqnaquani lerreme labis et oppressu , nisi eum post Cliristik pro sua gratia mundani corporis vincere conemur errores , ciim pares nos ad resistendum non liberum arbitrium , scd Dei soliim fncere possit auxilium ? 5. Nam si illcclamnt adjuioiio sibi opus essedi- vino, qui digne hoc non quaereret , si cui liberum relevnsset ndvenius : qui per nov;c regeneratiouis purilicaiionem, oinne praeterilum vilium sui baptis- inaiis lavacro purgavit; etejus lirmans sialum, quo rectius slabiliusque procederet, lamen suam gra- t.iam in posteruni iion negavit. Nnm quamvis rede- arbilrium plus prodessei ; quippc euinvir bealusel Q misset hominem a pricterilis ille peccatis , tainen jam eleclus a Domino nihil egerei , tnmen iia Deiun sciens iteruin posse peccare , ad lepnrntionem sibi, deprecatitr, poslulans : Ailjulor mensesto, ne dere- quemadmudum possel illiim ei posl isia corrigere, linquas me, neque despicias mc, Deus saluiaris tneus mult.i servavit : quotidiana puestat ille remedia , (Psal. xxvi, y) : nos nobis liberum arbilriura , ille quibus nisi freti conflsique nilamur, nullatcnus vin- in naturu , velle inarbitrio et essein affectu conslilue- bat. Tum posse ad Deuin naiurae aiiciorem proprie periinere ita Inrgiebaiur, ut vtliect esse , sen agere ad hominem referenda essc cnnienderet. Solius Dei esse dnCebnl, quod potesl homo velle bonum alque perficere : sed quud illtul vclit perhcere. ac re ipsa perlicint, adeut|tie el t|iiod boiitis ac perf. cins velit cssc . vel etinm sit, ipsius bnmitiis esse procdtcabat, Non iuUciabatur linmiuem yrulia semper adjuvari auxilio : sed atmlium illml iu lioc poucbal, quod volnntatis ati|m^ opei'isp<issil)ilitnleml)eu<iiumqtinm p iiiui d.irei. Ip-a illius verba videsis apud Aiigiisiiniiin lib.tleGraii.i Chrisii, cap. 4. Dei uequi, rttrsiis icllcm inlerrogare cur dicat nos id uttu prontereri ? ' (Juesn. cuni uiin ms. Colb., pr&stolnri. Gnrn. , Nos dicimns manifesie, ut quid oremus Deum, ille: et infra, David ergo , pro, Duvid enim. 6 Etlil. ii"in. ei Cttncil., in sua nalura esse. Mox Garn., adjutorem inv cai , nec illi sufficil assiduum in- Patkol. XX. vocarc : refragantibtis aliis libris , ex quibus liquet vi.rnlitiliiin ■djuifrcm a verbo exoptat regi. Concil., ila magnumscil, ut ass due diceret. ApudAu- gust., i,a mnqnus ticui assidue dicere. Garuer. , hoe illi tam mngnum visum sit, ut assidue diccrci , trm ne- cessariitm confessus sil. II tpiod plures ac veuisliorcs mss. exliibenl reliueinus. Mallemus ininen , ita ma- ;;;i- ■ scivil assidue diccrc , ct ila. 1 Vlevlin. fi e\ eu Que-n., Libero cnim arbiirio olimiie pcnersus ; relncianlibus onuiibiis inss. et eilili . imn snliiiii lnc, S"d ei in librn n Augus- tini atl ! nifnciuin, cap. -i, n. ti, in libro Prosperi cuiiIim Collaiorem, c. S, n. 15, et in Cceleslini epi- stola 21, n.5, ubi b;cc catlem vci ba cnaniur. Snne Inuneeniii seiileniin potius permissws, quam peiversus, poslulat. Pelag. n. 0. itnii episola 21 C.oel stiui papsc, cnp. 4, ubi b;cc verba cilaulur. Qnaniiiiiani ncc in illis dno- bus lncis desnnl mss. igui cxhibeanl htuisset oppres- su. Apttil Crab. ei exintle itt eilil. concil. bic legerc est./tuic ruince suw jacnisset cpprcssus, apud Garner. ei Q ic-n., Itujus rttina subj cuisset oppressus, 19 $87 S. INNOCENTU 1 PAP^E S88 cere linniaiins poterimus errores. Necesse estenim, \ 8. Qui si lamen 6 aliquod in se Dei adjuloriiini , quoil Imc usque negaverunt , provocarint , ei opus sihi ejus anxilio esse coguoverint , ut liac labe , in ut quo auxiliaule vinciinus, eo iteruiii non adjuvauie yincamur. 7. Sed possem plura diccre , nisi vos conslaret cuncta dixissc. Quiaquis ergo huic assentiens vide- tur esse senlenlia: , qua dicat adjuiorio nohis non opus esse divino , ininiicum se caiholie.c fidei , el Pei beneficii-. proliietur ingralum. " Nam nec noslra comniunioiie siint digni , quain pradicando taliier polluerunl. Ipsi enim sua sponle , dinn sequunliir illa qiue dicunt, longius a vera religione refugerunt. Cuni enim hoc lotuin iu nostra prnfcssione consis- tat, quotidianisque precihus nihil agamus , nisi queinadmodiim Dei raisericordiam consequainur; queinadinoduin ferrepossumus isla jaclanies? Quis, quain sui cordis incurvatione conuerant , liheren- lur , et quasi in lucein de fneda tracti caligine, re- mnlis abdicatisque omnihus , qiiibus lolus , ne ve- riim f aspieeret, fcedabauir et caligahat aspec- tus.damnent ha;c qua; Imc usi]ue senserunt ; et alii|ii:indo aniiuiim lectis dispiilaiionibus commo- dantes , ah hac aliqiianiulum labe corret li , veris se sanandos ° consiliis irihuaut aiqne subinilianl. Quod si feceiinl, eril in poiesiatc poniificiun islis aliquatenus subvenirc, el lalibus aliquaui curam prasiare vulneribus , quam solet lapsis, cuin resi- piierinl, Eeclesia non negare : ul a suis h revocali rogo , tanlus illoriim poctor.i error obc;ecai , ut si C pnccipiliis , inlra ovile Domini rediganlur : ne fo- ipsi nullam Ilei gr.niam senliunl , quia nec digni sunt, nec merentur ; nec de aliis considercnt quid quolidie singulisgratia divina largialur ? Sunl qui- dem isti b oinni ciecilate dignissimi , qui nec hoc sibi reliquerunt , ul se auxilio credant revocari ah erroribus posse divino. Negantes enim adjuioiium, non aiiis, sed sibi lioc penilus abslulerunt : qui avellcudi sunl longius ct ab Ecclesise procul reino- vendi visceribus ; ne c diu inulius niulia occupans, insanabilis post error increscat. Si eniin diu fueiint suh hac impunilale versali , necesse est multos in liancsua; pravilaleni mentis inducant decipiantque innocenies, vel potius iinpiudeiiics , qui fidein ca- tliolicam J nunc sequuulur. Putabunt enim eos recte ris positi , et tanto praesidio ' a lide iuuiiilionis cx- clusi , periculis omnibus exponautur , devorandi luporum denlihus aique vexandi , quihus obsisleie bac, qua illos iu se irrilaverant, doclrina; perver- silaie non possinl. 9. Sed satis vestris monilis, sic abundaiilibus nosira: lcgis exeniplis prohalur esse respoiisuin. Nec nuid'|uani supeiesse diixiinus ijuod dicainus , cuni mliil pixierinissuin a vobis, nihil coustctesse suppressum, quo illi refutaii et peuitus eognoscan- tur esse convieii. Ideoque a nobis tesiimonia nulla pnnuntur , qui.t in lns plena relalio e-l, et satis Coustal l"t d"Ctissinios saceidoies ciineta dixissc : nccdecel credere vos aliquid , qnod ad causain pos- sentiie, quos adbuc vident in Ecclesia perdurare. q sit prolicere, praieiisse. Ei utia munu : Bene va- Separeliir ergo a sano corpore vulnus iiisaniiui , re- moioque inorbi stcvieniis afllalu , cauiius qu;e sunt sincera perdurent, ct grex purior ab liac mali pe- coris contagione purgetur. Sil lolius corpoiis illi- bata pcrfeciio , quam vos scqui et lenere hac in illos pronuiiiiaiii ne cognoviiiius , ei una \obiscuni pari assensione servanuis. ' Conjunctio Nam ex edit. Merl. , Crab. , Aug. el plurihiis niss. revocalur. Deinde iu m>s. Isid. desi- deralur iiosiih. Mox cdil. Rnni. et Coocil. cuin ali- quot inss., Sic enim, ttbi ruin aliis lihris pncferiinus, i/).si enini. Garnerus vero locuin liuiic iniililuin ceu- sens , noia ad inarginem a-cripta. sic resarciri pos- B In edil, llmn. ei Concil., aliquindo in sc. so monet : Pelagium iyitur et Ccelestnim , quos nuc- f Apud Qjesn. el Aug. , atpiceient. tores nefarii prorsus et oinnibns anulhetnalizandi c- n K Apud Garncr., concitiis. Veibiun aniecedi n. . sanandos , quod Quesn. reuinvit , oinnesii.islrim.ss. lcic, fr.ities, El ad lutus : Daia vi kal. Febr. (Jun. 27 aun. 417) post consulaluui i Tbcodosii aiignsli mi et Junii Quarii, V. C.