Book IV · Chapter 16 — Ignorance is Better Than Error. Predestination to Eternal

Do not, my son, let senile timidity displease your youthful confidence. For my own part, indeed, if I proved unequal, either under the teaching of God or of some spiritual instructor, to the task of understanding the subject of our present inquiry on the origin of souls, I am more prepared to vindicate God's righteous will, that we should remain in ignorance on this point, as on many others, than to say in my rashness what either is so obscure that I can neither bring it home to the intelligence of other people, nor understand it myself; or certainly even to help the cause of the heretics who endeavour to persuade us that the souls of infants are entirely free from guilt, on the ground, forsooth, that such guilt would only recoil on God as its Author, for having compelled innocent souls (for the help of which He knew beforehand no laver of regeneration was prepared) to become sinful, by assigning them to sinful flesh without any provision for that grace of baptism which should prevent their incurring eternal damnation. For the fact undoubtedly is, that numberless souls of infants pass out of the body before they are baptized. God forbid that I should cast about for any futile effort to dilute this stern fact, and say what you have yourself said: "That the soul deserved to be polluted by the flesh, and to become sinful, though it previously had no sin, by reason of which it could be rightly said to have incurred this desert." And again: "That even without baptism original sins may be remitted." And once more: "That even the kingdom of heaven is at last bestowed on those who have not been baptized." Now, if I were not afraid to utter these and similar poisonous allegations against the faith, I should probably not be afraid to propound some definite theory on this subject. How much better, then, is it, that I should not separately dispute and affirm about the soul, what I am ignorant of; but simply hold what I see the apostle has most plainly taught us: That owing to one man all pass into condemnation who are born of Adam unless they are born again in Christ, even as He has appointed them to be regenerated, before they die in the body, whom He predestinated to everlasting life, as the most merciful bestower of grace; whilst to those whom He has predestinated to eternal death, He is also the most righteous awarder of punishment not only on account of the sins which they add in the indulgence of their own will, but also because of their original sin, even if, as in the case of infants, they add nothing thereto. Now this is my definite view on that question, so that the hidden things of God may keep their secret, without impairing my own faith.

Chapter 17 [XII.]--A Twofold Question to Be Treated Concerning the Soul; Is It "Body"? and is It "Spirit"? What Body is.

And now, as far as the Lord vouchsafes to enable me, I must reply also to that allegation of yours, in which, speaking of the soul, you again mention my name, and say, "We do not, as the very able and learned bishop Augustin professes, allow it to be incorporeal and also a spirit." We have therefore, first, to discuss the question, whether the soul is to be deemed incorporeal, as I have said; or corporeal, as you hold. Then, secondly, whether in our Scriptures it is called a spirit--although not the whole but its own separate part is also properly called spirit. Well, I should, to begin with, like to know how you define body. For if that is not "body" which does not consist of limbs of flesh, then the earth cannot be a body, nor the sky, nor a stone, nor water, nor the stars, nor anything of the kind. If, however, a "body" is whatever consists of parts, whether greater or less, which occupy greater or smaller local spaces, then all the things which I have just mentioned are bodies; the air is a body; the visible light is a body; and so are all the things which the apostle has in view, when he says, "There are celestial bodies, and bodies terrestrial."