This work was written in 412, after the condemnation of Cælestius at Carthage. It was the first in the series of polemical writings against the teaching of Pelagius. The first book is especially important as a statement of Augustine's position as to the nature of justifying grace.
It should be recalled that Pelagius was a monk of exemplary life, and a zealous preacher of morality. It may be said that in him the older moralistic tendency in theology was embodied in opposition to the new religious spirit of Augustine. Cf. Bruckner, op. cit., n. 4.
III. 1. However, within the last few days I have read some writings of Pelagius, a holy man, as I hear, who has made no small progress in the Christian life, and these writings contain very brief expositions of the Epistles of Paul the Apostle.[176]
III. 3. But we must not omit that this good and praiseworthy man (as they who know him describe him as being) has not advanced this argument against the natural transmission of sin in his own person.
(c) Pelagius, Fragments, in Augustine's De Gratia Christi et de Peccato Originali. (MSL, 44:364, 379.)
The teaching of Pelagius can be studied not only in his opponent's statements but in his own words. These are to be found in his commentary (see note to previous selection), and also in fragments found in Augustine's writings and several minor pieces (see below).
I. 7. Very ignorant persons think that we do wrong in this matter to divine grace, because we say that it by no means perfects sanctity in us without our will: as if God could impose any commands upon His grace and would not supply also the help of His grace to those to whom He has given commands, so that men might more easily accomplish through grace what they are required to do by their free will. And [pg 458] this grace we do not for our part, as you suppose, allow to consist merely in the law, but also in the help of God. God helps us by His teaching and revelation when He opens the eyes of our heart; when He points out to us the future, that we may not be absorbed in the present; when He discovers to us the snares of the devil; when He enlightens us with manifold and ineffable gifts of heavenly grace. Does the man who says this appear to you to be a denier of grace? Does he not acknowledge both man's free will and God's grace?
I. 39. Speaking of the text Rom. 7:23: “But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.”
Now what you [i.e., Augustine, whom he is addressing] wish us to understand of the Apostle himself, all Church writers assert that he spoke in the person of the sinner, and of one still under the law, who by reason of very long custom of vice was held bound, as it were, by a certain necessity of sinning, and who, although he desired good with his will in practice, indeed, was driven into evil. In the person, however, of one man the Apostle designates the people who sinned still under the ancient law, and this people, he declares, are to be delivered from this evil of custom through Christ, who first of all remits all sins in baptism, to those who believe on Him, and then by an imitation of Himself incites them to perfect holiness, and by the example of virtues overcomes the evil custom of sins.