Defense Of The Freedom Of
Synopsis: This book was written by Pelagius and explains his beliefs regarding the free-will that God has given to
mankind. It was a short treatise composed of four books. These fragments are taken from Augustine's two book
work entitled "On the Grace of Christ, and on Original Sin". Unfortunately for those wishing to fully understand
Pelagius' views Augustine is not a faithful quoter when it comes to his archenemy's writings. Augustine will quote him
in one place, then repeat the quote later in a different way, each time wording it in such a way that best suits his
argument. We are left to wonder if he has done this with all of the quotations that he has made from Pelagius'
writings, perhaps exaggerating his statements to present them in an extreme light that the original author never
meant. This would explain why two ecclesiastical synods, two popes, at least thirty-two bishops and several influential
Christians could not find anything wrong with Pelagius' doctrinal stances.
1. Now we have
implanted in us by God a capacity for either part. It resembles, as I may say, a
fruitful and fecund
root which yields and produces diversely according to the will of man, and which is capable, at the planter's own
choice, of either shedding a beautiful bloom of virtues, or of bristling with the thorny thickets of vices.
2. We distinguish three things, arranging them in a certain graduated
order. We put in the first place 'ability;' in
the second, 'volition;' and in the third, 'actuality.' The 'ability' we place in our nature, the 'volition' in our will, and
the 'actuality' in the effect. The first, that is, the 'ability,' properly belongs to God, who has bestowed it on His
creature; the other two, that is, the 'volition' and the 'actuality,' must be referred to man, because they flow forth
from the fountain of the will. For his willing, therefore, and doing a good work, the praise belongs to man; or
rather both to man, and to God who has bestowed on him the 'capacity' for his will and work, and who evermore
by the help of His grace assists even this capacity. That a man is able to will and effect any good work, comes
from God alone. So that this one faculty can exist, even when the other two have no being; but these latter
cannot exist without that former one. I am therefore free not to have either a good volition or action; but I am by
no means able not to have the capacity of good. This capacity is inherent in me, whether I will or no; nor does
nature at any time receive in this point freedom for itself. Now the meaning of all this will be rendered clearer by
an example or two. That we are able to see with our eyes is not of us; but it is our own that we make a good or a
bad use of our eyes. So again (that I may, by applying a general case in illustration, embrace all), that we are
able to do, say, think, any good thing, comes from Him who has endowed us with this 'ability,' and who also
assists this 'ability;' but that we really do a good thing, or speak a good word, or think a good thought, proceeds
from our own selves, because we are also able to turn all these into evil. Accordingly,--and this is a point which
needs frequent repetition, because of your calumniation of us,--whenever we say that a man can live without
sin, we also give praise to God by our acknowledgment of the capacity which we have received from Him, who
has bestowed such 'ability' upon us; and there is here no occasion for praising the human agent, since it is
God's matter alone that is for the moment treated of; for the question is not about 'willing,' or 'effecting,' but
simply and solely about that which may possibly be.
3. We are supposed by very ignorant persons to 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 have imposed any command on His grace,
without also supplying the help of His grace to those on whom he imposed His commands, so that men might
more easily accomplish through grace what they are required to do by their free will. And this grace we for our
part do not, 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, whilst He opens the eyes of our heart; whilst He points out to us the future, that we may
not be absorbed in the present; whilst He discovers to us the snares of the devil; whilst He enlightens us with
the manifold and ineffable gift of heavenly grace. Does the man who says all this appear to you to be a denier
of grace? Does he not acknowledge both man's free will and God's grace?"
4. How will this stand consistently with the apostle's words, 'It is God
that worketh in you both to will and to
perfect'? He works in us to will what is good, to will what is holy, when He rouses us from our devotion to earthly
desires, and from our love of the present only, after the manner of brute animals, by the magnitude of the
future glory and the promise of its rewards; when by revealing wisdom to us He stirs up our sluggish will to a
longing after God; when (what you are not afraid to deny in another passage) he persuades us to everything
which is good."
5. James tells us ‘Submit yourselves unto God; but resist the devil, and
be will flee from you.’He shows us
[here] how we ought to resist the devil, if we submit ourselves indeed to God and by doing His will merit His
divine grace, and by the help of the Holy Ghost more easily withstand the evil spirit."
6. The man who hastens to the Lord, and desires to be directed by Him, that
is, who makes his own will depend
upon God's, who moreover cleaves so closely to the Lord as to become (as the apostle says) 'one spirit' with
Him, does all this by nothing else than by his freedom of will."
7. Whosoever makes a right use of this [freedom of the will] does so
entirely surrender himself to God, and does
so completely mortify his own will, that he is able to say with the apostle, 'Nevertheless it is already of I that live,
but Christ liveth in me;' and 'He placeth his heart in the hand of God, so that He turneth it whithersoever He
8. That we are able to do good is of God, but that we actually do it is of ourselves."
9. That we are able to make a good use of speech comes from God; but that
we do actually make this good use
of speech proceeds from ourselves."
10. That we are able to think a good thought comes from God, but that we
actually think a good thought proceeds
11. When we talk about grace in the New Testament we are talking about a
grace [that] is bestowed in order that
what God commands may be the more easily fulfilled. This “grace” should be understood to be the gift of the
Holy Spirit who was not given as an indwelling presence under the Old Testament dispensation.
12. But while we have within us a free will so strong and so steadfast
against sinning, which our Maker has
implanted in human nature generally, still, by His unspeakable goodness, we are further defended by His own
13. Grace is sent by God] in order that men may more easily accomplish by
grace that which they are commanded
to do by free will.
14. We hold likewise one baptism, which we
say ought to be administered to
infants in the same sacramental
formula as it is to adults. (not to wash away any stain of sin in them, but as dedication)
Opponent: I insist that these words of the apostle, ‘For what I would,
that do I not’ and ‘I see another law in my
members, warring against the law of my mind’ intimate that man cannot live without sin.]
'Now that which you wish us to understand of the apostle
himself, all Church writers assert that he
spoke in the person of the sinner, and of one who was still under the law,--such a man as was, by reason of a
very long custom of vice, held bound, as it were, by a certain necessity of sinning, and who, although he
desired good with his will, in practice indeed was hurried headlong into evil. In the person, however, of one man
the apostle designates the people who still sinned under the ancient law. This nation he declares was to be
delivered from this evil of custom through Christ, who first of all remits all sins in baptism to those who believe in
Him, and then urges them by an imitation of Himself to perfect holiness, and by the example of His own virtues
overcomes the evil custom of their sins."
good, and everything evil, on account of which we are either laudable or
blameworthy, is not born
with us but done by us: for we are born not fully developed, but with a capacity for either conduct; and we are
procreated as without virtue, so also without vice; and previous to the action of our own proper will, that alone Is
in man which God has formed.