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On The Grace Of Christ And On Original Sin
Book I.
ON THE GRACE OF CHRIST.
Wherein he shows that Pelagius is disingenuous in his confession of grace, inasmuch as he places grace either in nature and free will, or in law and teaching; and, moreover, asserts that it is merely the “possibility” (as he calls it) of will and action, and not the will and action itself, which is assisted by divine grace; and that this assisting grace, too, is given by God according to men’s merits; whilst he further thinks that they are so assisted for the sole purpose of being able the more easily to fulfil the commandments. Augustin examines those passages of his writings in which he boasted that he had bestowed express commendation on the grace of God, and points out how they can be interpreted as referring to law and teaching,—in other words, to the divine revelation and the example of Christ which are alike included in “the teaching,”—or else to the remission of sins; nor do they afford any evidence whatever that Pelagius really acknowledged Christian grace, in the sense of help rendered for the performance of right action to natural faculty and instruction, by the inspiration of a most glowing and luminous love; and he concludes with a request that Pelagius would seriously listen to Ambrose, whom he is so very fond of quoting, in his excellent eulogy in commendation of the grace of God.
Book II.
On Original Sin.
Wherein Augustin shows that Pelagius really differs in no respect, on the question of original sin and the baptism of infants, from his follower Cœlestius, who, refusing to acknowledge original sin and even daring to deny the doctrine in public, was condemned in trials before the bishops—first at Carthage, and afterwards at Rome; for this question is not, as these heretics would have it, one wherein persons might err without danger to the faith. Their heresy, indeed, aimed at nothing else than the very foundations of Christian belief. He afterwards refutes all such as maintained that the blessing of matrimony is disparaged by the doctrine of original depravity, and an injury done to God himself, the Creator of man who is born by means of matrimony.
ON THE GRACE OF CHRIST.
Wherein he shows that Pelagius is disingenuous in his confession of grace, inasmuch as he places grace either in nature and free will, or in law and teaching; and, moreover, asserts that it is merely the “possibility” (as he calls it) of will and action, and not the will and action itself, which is assisted by divine grace; and that this assisting grace, too, is given by God according to men’s merits; whilst he further thinks that they are so assisted for the sole purpose of being able the more easily to fulfil the commandments. Augustin examines those passages of his writings in which he boasted that he had bestowed express commendation on the grace of God, and points out how they can be interpreted as referring to law and teaching,—in other words, to the divine revelation and the example of Christ which are alike included in “the teaching,”—or else to the remission of sins; nor do they afford any evidence whatever that Pelagius really acknowledged Christian grace, in the sense of help rendered for the performance of right action to natural faculty and instruction, by the inspiration of a most glowing and luminous love; and he concludes with a request that Pelagius would seriously listen to Ambrose, whom he is so very fond of quoting, in his excellent eulogy in commendation of the grace of God.
Book II.
On Original Sin.
Wherein Augustin shows that Pelagius really differs in no respect, on the question of original sin and the baptism of infants, from his follower Cœlestius, who, refusing to acknowledge original sin and even daring to deny the doctrine in public, was condemned in trials before the bishops—first at Carthage, and afterwards at Rome; for this question is not, as these heretics would have it, one wherein persons might err without danger to the faith. Their heresy, indeed, aimed at nothing else than the very foundations of Christian belief. He afterwards refutes all such as maintained that the blessing of matrimony is disparaged by the doctrine of original depravity, and an injury done to God himself, the Creator of man who is born by means of matrimony.
84 pages, Kindle Edition
First published January 1, 418
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About the author
Augustine of Hippo
3,333 books2,025 followersEarly church father and philosopher Saint Augustine served from 396 as the bishop of Hippo in present-day Algeria and through such writings as the autobiographical
Confessions
in 397 and the voluminous
City of God
from 413 to 426 profoundly influenced Christianity, argued against Manichaeism and Donatism, and helped to establish the doctrine of original sin.
An Augustinian follows the principles and doctrines of Saint Augustine.
People also know Aurelius Augustinus in English of Regius (Annaba). From the Africa province of the Roman Empire, people generally consider this Latin theologian of the greatest thinkers of all times. He very developed the west. According to Jerome, a contemporary, Augustine renewed "the ancient Faith."
The Neo-Platonism of Plotinus afterward heavily weighed his years. After conversion and his baptism in 387, Augustine developed his own approach to theology and accommodated a variety of methods and different perspectives. He believed in the indispensable grace to human freedom and framed the concept of just war. When the Western Roman Empire started to disintegrate from the material earth, Augustine developed the concept of the distinct Catholic spirituality in a book of the same name. He thought the medieval worldview. Augustine closely identified with the community that worshiped the Trinity. The Catholics and the Anglican communion revere this preeminent doctor. Many Protestants, especially Calvinists, consider his due teaching on salvation and divine grace of the theology of the Reformation. The Eastern Orthodox also consider him. He carries the additional title of blessed. The Orthodox call him "Blessed Augustine" or "Saint Augustine the Blessed."
Santo Agostinho
An Augustinian follows the principles and doctrines of Saint Augustine.
People also know Aurelius Augustinus in English of Regius (Annaba). From the Africa province of the Roman Empire, people generally consider this Latin theologian of the greatest thinkers of all times. He very developed the west. According to Jerome, a contemporary, Augustine renewed "the ancient Faith."
The Neo-Platonism of Plotinus afterward heavily weighed his years. After conversion and his baptism in 387, Augustine developed his own approach to theology and accommodated a variety of methods and different perspectives. He believed in the indispensable grace to human freedom and framed the concept of just war. When the Western Roman Empire started to disintegrate from the material earth, Augustine developed the concept of the distinct Catholic spirituality in a book of the same name. He thought the medieval worldview. Augustine closely identified with the community that worshiped the Trinity. The Catholics and the Anglican communion revere this preeminent doctor. Many Protestants, especially Calvinists, consider his due teaching on salvation and divine grace of the theology of the Reformation. The Eastern Orthodox also consider him. He carries the additional title of blessed. The Orthodox call him "Blessed Augustine" or "Saint Augustine the Blessed."
Santo Agostinho
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Displaying 1 - 2 of 2 reviews
April 20, 2024
Great translation, three stars because Pelagius was right and Augustine wrong
August 18, 2021
Another of Augustine's writings against the Pelagians, as many of his writings, are. This time it is about the Grace of Christ, that the Pelagians deny, other than in our capacity, and not in volition and action. This book sometimes borders to the inspirational and teaching of the true Christian view on this and sometimes less about the Pelagian view. The Pelagian writing excerpts here are quite a few, and Augustine elaborates it on many pages.
The second book here, "On Original Sin" is as the title hints considering the Pelagian view on original sin, if we are born with sin and if sin is present in the womb. It begins quite differently with reports from two synods where these things were discussed, one where the Pelagians were not condemned and the other where they were. After this initial reporting, Augustine turns to the arguments and the view of the Church, and goes on about it for quite a time.
The second book here, "On Original Sin" is as the title hints considering the Pelagian view on original sin, if we are born with sin and if sin is present in the womb. It begins quite differently with reports from two synods where these things were discussed, one where the Pelagians were not condemned and the other where they were. After this initial reporting, Augustine turns to the arguments and the view of the Church, and goes on about it for quite a time.
Displaying 1 - 2 of 2 reviews