Book II · Chapter 26 — The Accusations in the Seventh Item, Which Pelagius

Let us now see what were the two points out of all that were alleged which Pelagius was unwilling to anathematize, and admitted to be his own opinions, but to remove their offensive aspect explained in what sense he held them. "That a man," says he, "is able to be without sin has been asserted already." Asserted no doubt, and we remember the assertion quite well; but still it was mitigated, and approved by the judges, in that God's grace was added, concerning which nothing was said in the original draft of his doctrine. Touching the second, however, of these points, we ought to pay careful attention to what he said in answer to the charge against him. "Concerning the fact, indeed," says he, "that before the Lord's coming there were persons without sin, we now again assert that previous to Christ's advent some men lived holy and righteous lives, according to the teaching of the sacred Scriptures." He did not dare to say: "We now again assert that previous to Christ's advent there were persons without sin," although this had been laid to his charge after the very words of Coelestius. For he perceived how dangerous such a statement was, and into what trouble it would bring him. So he reduced the sentence to these harmless dimensions: "We again assert that before the coming of Christ there were persons who led holy and righteous lives." Of course there were: who would deny it? But to say this is a very different thing from saying that they lived "without sin." Because, indeed, those ancient worthies lived holy and righteous lives, they could for that very reason better confess: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." In the present day, also, many men live holy and righteous lives; but yet it is no untruth they utter when in their prayer they say: "Forgive us our debts, even as we forgive our debtors." This avowal was accordingly acceptable to the judges, in the sense in which Pelagius solemnly declared his belief; but certainly not in the sense which Coelestius, according to the original charge against him, was said to hold. We must now treat in detail of the topics which still remain, to the best of our ability.

Chapter 27 [XII.]--The Eighth Item in the Accusation.

Pelagius was charged with having said: "That the Church here is without spot or wrinkle." It was on this point that the Donatists also were constantly at conflict with us in our conference. We used, in their case, to lay especial stress on the mixture of bad men with good, like that of the chaff with the wheat; and we were led to this idea by the similitude of the threshing-floor. We might apply the same illustration in answer to our present opponents, unless indeed they would have the Church consist only of good men, whom they assert to be without any sin whatever, that so the Church might be without spot or wrinkle. If this be their meaning, then I repeat the same words as I quoted just now; for how can they be members of the Church, of whom the voice of a truthful humility declares, "If we say that we have no sin, we deceive ourselves, and the truth is not in us?" or how could the Church offer up that prayer which the Lord taught her to use, "Forgive us our debts," if in this world the Church is without a spot or blemish? In short, they must themselves submit to be strictly catechised respecting themselves: do they really allow that they have any sins of their own? If their answer is in the negative, then they must be plainly told that they are deceiving themselves, and the truth is not in them. If, however, they shall acknowledge that they do commit sin, what is this but a confession of their own wrinkle and spot? They therefore are not members of the Church; because the Church is without spot and wrinkle, while they have both spot and wrinkle.