On Marriage and Concupiscence
On Marriage and Concupiscence
continued
Chapter 46.-The Reign of Death, What It Is; The Figure of the Future Adam; How All Men are Justified Through Christ.
1 But what else is meant even by the apostle's subsequent words? For after he had said the above, he added, "For until the law sin was in the world," as much as to say that not even the law was able to take away sin. "But sin," adds he, "was not imputed when there was no law. It existed then, but was not imputed, for it was not set forth so that it might be imputed. It is on the same principle, indeed, that he says in another passage: "By the law is the knowledge of sin. "Nevertheless," says he, "death reigned from Adam to Moses; that is, as he had already expressed it, "until the law. Not that there was no sin after Moses, but because even the law, which was given by Moses, was unable to deprive death of its power, which, of course, reigns only by sin. Its reign, too, is such as to plunge mortal man even into that second death which is to endure for evermore. "Death reigned," but over whom? "Even over them that had not sinned after the similitude of Adam's transgression, who is the figure of Him that was to come. Of whom that was to come, if not Christ? And in what sort a figure, except in the way of contrariety? which he elsewhere briefly expresses: "As in Adam all die, even so in Christ shall all be made alive. The one condition was in one, even as the other condition was in the other; this is the figure.
2 But this figure is not conformable in every respect; accordingly the apostle, following up the same idea, added, "But not as the offence, so also is the free gift. For if through the offence of one many be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. But why "hath it much more abounded," except it be that all who are delivered through Christ suffer temporal death on Adam's account, but have everlasting life in store for the sake of Christ Himself? "And not as it was by one that sinned," says he, "so is the gift: for the judgment was from one to condemnation, but the free gift is from many offences unto justification. "By one" what, but offence? since it is added, "the free gift is from many offences. Let these objectors tell us how it can be "by one offence unto condemnation," unless it be that even the one original sin which has passed over unto all men is sufficient for condemnation? Whereas the free gift delivers from many offences to justification, because it not only cancels the one offence, which is derived from the primal sin, but all others also which are added in every individual man by the motion of his own will. "For if by one man's offence death reigned by one, much more they which receive abundance of grace and righteousness shall reign in life by One, Jesus Christ.
3 Therefore, by the offence of one upon all men to condemnation; so by the righteousness of one upon all men unto justification of life. Let them after this persist intheir vain imaginations, and maintain that one man did not hand on sin by propagation, but only set the example of committing it. How is it, then, that by one's offence judgment comes on all men to condemnation, and not rather by each man's own numerous sins, unless it be that even if there were but that one sin, it is sufficient, without the addition of any more, to lead to condemnation,-as, indeed, it does lead all who die in infancy who are born of Adam, without being born again in Christ? Why, then, does he, when he refuses to hear the apostle, ask us for an answer to his question, "By what means may sin be discovered in an infant,-through the will, or through marriage, or through its parents? Let him listen in silence, and hear by what means sin may be discovered in an infant. "By the offence of one," says the apostle, "upon all men to condemnation. He said, moreover, all to condemnation through Adam, and all to justification through Christ: not, of course, that Christ removes to life all those who die in Adam; but he said "all" and "all," because, as without Adam no one goes to death, so without Christ no man to life. Just as we say of a teacher of letters, when he is alone in a town:
4 This man teaches all their learning; not because all the inhabitants take lessons, but because no man who learns at all is taught by any but him. Indeed, the apostle afterwards designates as many those whom he had previously described as all, meaning the self-same persons by the two different terms. "For," says he, "as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."
Chapter 47.-The Scriptures Repeatedly Teach Us that All Sin in One.
Still let him ply his question: "By what means may sin be discovered in an infant?" He may find an answer in the inspired pages: "By oneman sin entered into the world, and death by sin; and so death passed upon all men, for in him all sinned." "Through the offence of one many are dead." "The judgment was from one to condemnation." "By one man's offencedeath reigned by one." "By the offence of one,Judgment came upon all men to condemnation.""By one man's disobedience many were made sinners." Behold, then, "by what means sins may be discovered in an infant." Let him now believe in original sin; let him permit infants to come to Christ, that they may be saved. [XXVIII.]What means this passage of his: "He sins not who is born; he sins not who begat him; He sins not who created him. Amidst these intrenchments of innocence, therefore, what are the breaches through which you pretend that sin entered?" Why does he search for a hidden chink when he has an open door? "By one man," says the apostle; "through the offence of one," says the apostle; "By one man's disobedience," says the apostle. What does he want more? What does he require plainer? What does he expect to be more impressively repeated?
Chapter 48.-Original Sin Arose from Adam's Depraved Will. Whence the Corrupt Will Sprang.
1 "If," says he, "sin comes from the will, it is an evil will that causes sin; if it comes from nature, then nature is evil. I at once answer, Sin does come from the will. Perhaps he wants to know, whether original sin also? I answer, most certainly original sin also. Because it, too, was engendered from the will of the first man; so that it both existed in him, and passed on to all. As for what he next proposes, "If it comes from nature, then nature is evil," I request him to answer, if he can, to this effect: As it is manifest that all evil works spring from a corrupt will, like the fruits of a corrupt tree; so let him say whence arose the corrupt will itself-the corrupt tree which yields the corrupt fruits. If from an angel, what was the angel, but the good work of God?If from man, what was even he, but the good work of God? Nay, inasmuch as the corrupt will arose in the angel from an angel, and in man from man, what were both these, previous to the evil arising within them, but the good work of God, with a good and laudable nature? Behold, then, evil arises out of good; nor was there any other source, indeed, whence it could arise, but out of good. I call that will bad which no evil has preceded; no evil works, of course, since they only proceed from an evil will, as from a corrupt tree.
2 Nevertheless, that the evil will arose out of good, could not be, because that good was made by the good God, but because it was created out of nothing-not out of God. What, therefore, becomes of his argument, "If nature is the work of God, it will never do for the work of the devil to permeate the work of God"? Did not the work of the devil, I ask, arise in a work of God, when it first arose in that angel who became the devil? Well, then, if evil, which was absolutely nowhere previously, could arise in a work of God, why could not evil, which had by this time found an existence somewhere, pervade the work of God; especially when the apostle uses the very expression in the passage, "And so death passed upon all men"? Can it be that men are not the work of God? Sin, therefore, has passed upon all men-in other words, the devil's work has penetrated the work of God; or putting the same meaning in another shape, The work done by a work of God has pervaded God's work. And this is the reason why God alone has an unchangeable and almighty goodness: even before any evil came into existence He made all things good; and out of all the evils which have arisen in the good things which He has made, He works through all for good.
Chapter 49 [XXIX.]-In Infants Nature is of God, and the Corruption of Nature of the Devil.
1 "In a single man rightly is the intention blamed and the origin praised; because there must be two things to admit of contraries: in an infant, however, there is but one thing, nature only; because will has no existence in his case. Now this one thing," says he, "is ascribable either to God or to the devil. If nature," he goes on to observe, "is of God, there cannot be original evil in it. If of the devil, there will be nothing on the ground of which man may be vindicated for the work of God. So that he is completely a Manichean who maintains original sin. Let him hear rather what is true in opposition to all this. In a single man the will is to be blamed, and his nature to be praised; because there should be two things for the application of contraries. Still, even in an infant, it is not the case that there is but one thing only, that is, the nature in which man was created by the good God; for he has also that corruption, which has passed upon all men by one, as the apostle wisely says, and not as the folly of Pelagius, or Coelestius, or any of their disciples would represent the matter. Of these two things, then, which we have said exist in an infant, one is ascribed to God, the other to the devil.
2 From the fact, however, that (owing to one of the two, even the corruption) both are subjected to the power of the devil, there really ensues no incongruity; because this happens not from the power of the devil himself, but of God. In fact, corruption is subjected to corruption, nature to nature, because the two are even in the devil; so that whenever those who are beloved and elect are "delivered from the power of darkness" to which they are justly exposed, it is clear enough how great a gift is bestowed on the justified and good by the good God, who brings good even out of evil.
Chapter 50.-The Rise and Origin of Evil. The Exorcism and Exsufflation of Infants, a Primitive Christian Rite.
1 As to the passage, which he seemed to himself to indite in a pious vein, as it were, "If nature is of God, there cannot be original sin in it," would not another person seem even to him to give a still more pious turn to it, thus: "If nature is of God, there cannot arise any sin in it? And yet this is not true. The Manicheans, indeed, meant to assert this, and they endeavoured to steep in all sorts of evil the very nature of God itself, and not His creature, made out of nothing. For evil arose in nothing else than what was good-not, however, the supreme and unchangeable good which is God's nature, but that which was made out of nothing by the wisdom of God. This, then, is the reason why man is claimed for a divine work; for he would not be man unless he were made by the operation of God. But evil would not exist in infants, if evil had not been committed by the wilfulness of the first man, and original sin derived from a nature thus corrupted. It is not true, then, as he puts it, "He is completely a Manichean who maintains original sin; but rather,he is completely a Pelagian who does not believe in original sin.
2 For it is not simply from the time when the pestilent opinions of Manichaeus began to grow that in the Church of God infants about to be baptized were for the first time exorcised with exsufflation,-which ceremonial was intended to show that they were not removed into the kingdom of Christ without first being delivered from the power of darkness; nor is it in the books of Manichaeus that we read how "the Son of man come to seek and to save that which was lost," or how "by one man sin entered into the world," with those other similar passages which we have quoted above; or how God "visits the sins of the fathers upon the children; or how it is written in the Psalm, "I was shapen in iniquity, and in sin did my mother conceive me; or again, how "man was made like unto vanity: his days pass away like a shadow; or again, "behold, Thou hast made my days old, and my existence as nothing before Thee; nay, every man living is altogether vanity; or how the apostle says, "every creature was made subject to vanity; or how it is written in the book of Ecclesiastes, "vanity of vanities; all is vanity: what profit hath a man of all his labour which he taketh under the sun? and in the book of Ecclesiasticus, "a heavy yoke is upon the sons of Adam from the day that they go out of their mother's womb to the day that they return to the mother of all things;
3 or how again the apostle writes, "in Adam all die; or how holy Job says, when speaking about his own sins, "for man that is born of a woman is short-lived and full of wrath: as the flower of grass, so does he fall; and he departs like a shadow, nor shall he stay. Hast Thou not taken account even of him, and caused him to enter into judgment in Thy sight? For who shall be pure from uncleanness? Not even one, even if his life should be but of one day upon the earth. Now when he speaks of uncleanness here, the mere perusal of the passage is enough to show that he meant sin to be under-stood. It is plain from the words, of what he is speaking. The same phrase and sense occur in the prophet Zechariah, in the place where "the filthy garments" are removed from off the high priest, and it is said to him, "I have taken away thy sins. Well now, I rather think that all these passages, and others of like import, which point to the fact that man is born in sin and under the curse, are not to be read among the dark recesses of the Manicheans, but in the sunshine of catholic truth.
Chapter 51.-To Call Those that Teach Original Sin Manicheans is to Accuse Ambrose, Cyprian, and the Whole Church.
1 What, moreover, shall I say of those commentators on the divine Scriptures who have flourished in the catholic Church? They have never tried to pervert these testimonies to an alien sense, because they were firmly established in our most ancient and solid faith, and were never moved aside by the novelty of error. Were I to wish to collect these together, and to make use of their testimony, the task would both be too long, and I should probably seem to have bestowed less preference than I ought on canonical authorities, from which one must never deviate. I will merely mention the most blessed Ambrose, to whom (as I have already observed ) Pelagius accorded so signal a testimony of his integrity in the faith. This Ambrose, however, maintained that there was nothing else in infants, which required the healing grace of Christ, than original sin. But in respect of Cyprian, with his all-glorious crown, will any one say of him, that he either was, or ever could by any possibility have been, a Manichean, when he suffered before the pestilent heresy had made its appearance in the Roman world? And yet, in his book on the baptism of infants, he so vigorously maintains original sin as to declare, that even before the eighth day, if necessary, the infant ought to be baptized, lest his soul should be lost;
2 and he wished it to be understood, that the infant could the more readily attain to the indulgence of baptism, inasmuch as it is not so much his own sins, but the sins of another, which are remitted to him. Well, then, let this writer dare to call these Manicheans; let him, moreover, under this scandalous imputation asperse that most ancient tradition of the Church, whereby infants are, as I have said, exorcised with exsufflation, for the purpose of being translated into the kingdom of Christ, after they are delivered from the power of darkness-that is to say, of the devil and his angels. As for ourselves, indeed, we are more ready to be associated with these men, and with the Church of Christ, so firmly rooted in this ancient faith, in suffering any amount of curse and contumely, than with the Pelagians, to be covered with the flattery of public praise.
Chapter 52 [XXX.]-Sin Was the Origin of All Shameful Concupiscence.
"Do you," he asks, "repeat your affirmation, `There would be no concupiscence if man had not first sinned; marriage, however, would have existed, even if no one had sinned'?" I never said, "There would be no concupiscence," because there is a concupiscence of the spirit, which craves wisdom. My words were, "There would be no shameful concupiscence." Let my words be re-perused, even those which he has cited, that it may be clearly seen how dishonestly they are handled by him. However, let him call it by any name he likes. What I said would not have existed unless man had previously sinned, was that which made them ashamed in paradise when they covered their loins, and which every one will allow would not have been felt, had not the sin of disobedience first occurred. Now he who wishes to understand what they felt, ought to consider what it was they covered. For of the fig-leaves they made themselves "aprons," not clothes; and these aprons or kilts are called perizwmata in Greek. Now all know well enough what it is which these peri-zomata cover, which some Latin writers explain by the word campestria. Who is ignorant of what persons wore this kilt, and what parts of the body such a dress concealed; even the same which the Roman youths used to cover when they practised naked in the campus, from which circumstance the name cam-pester was given to the apron.
Chapter 53 [XXXI.]-Concupiscence Need Not Have Been Necessary for Fruitfulness.
1 He says: "Therefore that marriage which might have been without concupiscence, without bodily motion, without necessity for sexual organs-to use your own statement-is pronounced by you to be laudable; whereas such marriages as are now enacted are, according to your decision, the invention of the devil. Those, therefore, whose institution was possible in your dreams, you deliberately assert to be good, while those which Holy Scripture intends, when it says, `Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh,' you pronounce to be diabolical evils, worthy, in short, to be called a pest, not matrimony. It is not to be wondered at, that these Pelagian opponents of mine try to twist my words to any meaning they wish them to bear, when it has been their custom to do the same thing with the Holy Scriptures, and not simply in obscure passages, but where their testimony is clear and plain: a custom, indeed, which is followed by all other heretics. Now who could make such an assertion, as that it was possible for marriages to be "without bodily motion, without necessity for sexual organs"? For God made the sexes; because, as it is written, "He created them male and female.
2 But how could it possibly happen, that they who were to be united together, and by the very union were to beget children, were not to move their bodies, when, of course, there can be no bodily contact of one person with another if bodily motion be not resorted to? The question before us, then, is not about the motion of bodies, without which there could not be sexual intercourse; but about the shameful motion of the organs of generation, which certainly could be absent, and yet the fructifying connection be still not wanting, if the organs of generation were not obedient to lust, but simply to the will, like the other members of the body. Is it not even now the case, in "the body of this death," that a command is given to the foot, the arm, the finger, the lip, or the tongue, and they are instantly set in motion at this intimation of ourwill? And (to take a still more wonderful case) even the liquid contained in the urinary vessels obeys the command to flow from us at our pleasure, and when we are not pressed with its overflow; while the vessels, also, which containthe liquid, discharge without difficulty, if theyare in a healthy state, the office assigned themby our will of propelling, pressing out, and ejecting their contents. With how much greater ease and quietness, then, if the generative organs of our body were compliant, would natural motion ensue, and human conception be effected;
3 except in the instance of those persons who violate natural order, and by a righteous retribution are punished with the intractability of these members and organs! This punishment is felt by the chaste and pure, who, without doubt, would rather beget children by mere natural desire than by voluptuous pruriency; while unchaste persons, who are impelled by this diseased passion, and bestow their love upon harlots as well as wives, are excited by a still heavier mental remorse in consequence of this carnal chastisement.
Chapter 54 [XXXII.]-How Marriage is Now Different Since the Existence of Sin.
1 God forbid that we should say, what this man pretends we say, "Such marriages as are now enacted are the invention of the devil. Why,they are absolutely the same marriages as God made at the very first. For this blessing of His, which He appointed for the procreation of mankind, He has not taken away even from men under condemnation, any more than He has deprived them of their senses and bodily limbs, which are no doubt His gifts, although they are condemned to die by an already incurred retribution. This, I say, is the marriage whereof it was said (only excepting the great sacrament of Christ and the Church, which the institution prefigured): "For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they twain shall be one flesh. For this, no doubt, was said before sin; and if no one had sinned, it might have been done without shameful lust. And now, although it is not done without that, in the body of this death, there is that nevertheless which does not cease to be done so that a man may cleave to his wife, and they twain be one flesh. When, therefore, it is alleged that marriage is now one thing, but might have been another had no one sinned, this is not predicated of its nature, but of a certain quality which has undergone a change for the worse.
2 Just as a man is said to be different, though he is actually the same individual, when he has changed his manner of life either for the better or the worse; for as a righteous man he is one thing, and as a sinful man another, though the man himself be really the same individual. In like manner, marriage without shameful lust is one thing, and marriage with shameful lust is another. When, however, a woman is lawfully united to her husband in accordance with the true constitution of wedlock, and fidelity to what is due to the flesh is kept free from the sin of adultery, and so children are lawfully begotten, it is actually the very same marriage which God instituted at first, although by his primeval inducement to sin, the devil inflicted a heavy wound, not, indeed, on marriage itself, but on man and woman by whom marriage is made, by his prevailing on them to disobey God,-a sin which is requited in the course of the divine judgment by the reciprocal disobedience of man's own members. United in this matrimonial state, although they were ashamed of their nakedness, still they were not by any means able altogether to lose the blessedness of marriage which God appointed.
Chapter 55 [XXXIII.]-Lust is a Disease; Theword "Passion" In the Ecclesiastical Sense.
1 He then passes on from those who are united in marriage to those who are born of it. It is in relation to these that we have to encounter the most laborious discussions with the new heretics in connection with our subject. Impelled by some hidden instinct from God, he makes avowals which go far to untie the whole knot. For in his desire to raise greater odium against us, because we had said that infants are born in sin even of lawful wedlock, he makes the following observation: "You assert that they, indeed, who have not been ever born might possibly have been good; those, however, who have peopled the world, and for whom Christ died, you decide to be the work of the devil, born in a disordered state, and guilty from the beginning. Therefore," he continues, "I have shown that you are doing nothing else than denying that God is the Creator of the men who actually exist. I beg to say, that I declare none but God to be the Creator of all men, however true it be that all are born in sin, and must perish unless born again. It was, indeed, the sinful corruption which had been sown in them by the devil's persuasion that became the means of their being born in sin; not the created nature of which men are composed. Shameful lust, however, could not excite our members, except at our own will, if it were not a disease.
2 Nor would even the lawful and honourable cohabiting of husband and wife raise a blush, with avoidance of any eye and desire of secrecy, if there were not a diseased condition about it. Moreover, the apostle would not prohibit the possession of wives in this disease, did l not disease exist in it. The phrase in the Greek text, en paqei epiqumiaj, is by some rendered in Latin, in morbo desiderii vel concupiscentiae, in the disease of desire or of concupiscence; by others, however, in passione concupiscentiae, in the passion of concupiscence; or however it is found otherwise in different copies: at any rate, the Latin equivalent passio (passion), especially in the ecclesiastical use, is usually understood as a term of censure.
Chapter 56.-The Pelagians Allow that Christ Died Even for Infants; Julianus Slays Himself with His Own Sword.
1 But whatever opinion he may entertain about the shame-causing concupiscence of the flesh, I must request your attention to what he has said respecting infants (and it is in their behalf that we labour), as to their being supposed to need a Saviour, if they are not to die without salvation. I repeat his words once more: "You assert," says he to me, "that they, indeed, who have not been ever born might possibly have been good; those, however, who have peopled the world, and for whom Christ died, you decide to be the work of the devil, born in a disordered state, and guilty from the very beginning. Would that he only solved the entire controversy as he unties the knot of this question! For will he pretend to say that he merely spoke of adults in this passage? Why, the subject in hand is about infants, about human beings at their birth; and it is about these that he raises odium against us, because they are defined by us as guilty from the very first, because we declare them to be guilty, since Christ died for them. And why did Christ die for them if they are not guilty? It is entirely from them, yes, from them, we shall find the reason, wherefore he thought odium should be raised against me. He asks: "How are infants guilty, for whom Christ died? We answer: Nay, how are infants not guilty, since Christ died for them? This dispute wants a judge to determine it.
2 Let Christ be the Judge, and let Him tell us what is the object which has profited by His death? "This is my blood," He says, "which shall be shed for many for the remission of sins. Let the apostle, too, be His assessor in the judgment; since even in the apostle it is Christ Himself that speaks. Speaking of God the Father, he exclaims: "He who spared. not His own Son, but delivered Him up for us all! I suppose that he describes Christ as so delivered up for us all, that infants in this matter are not separated from ourselves. But what need is there to dwell on this point, out of which even he no longer raises a contest? For the truth is, he not only confesses that Christ died even for infants, but he also reproves us out of this admission, because we say that these same infants are guilty for whom Christ died. Now, then, let the apostle, who says that Christ was delivered up for us all, also tell us why Christ was delivered up for us. "He was delivered," says he, "for our offences, and rose again for our justification. If, therefore, as even this man both confesses and professes, both admits and objects, infants, too, are included amongst those for whom Christ was delivered up; and if it was for our sins that Christ was delivered up, even infants, of course, must have original sins, for whom Christ was delivered up;
3 He must have something in them to heal, who (as Himself affirms) is not needed as a Physician by the whole, but by the sick; He must have a reason for saving them, seeing that He came into the world, as the Apostle Paul says, "to save sinners; He must have something in them to remit, who testifies that He shed His blood "for the remission of sins; He must have good reason for seeking them out, who "came," as He says, "to seek and to save that which was lost; the Son of man must find in them something to destroy, who came for the express purpose, as the Apostle John says, "that He might destroy the works of the devil. Now to this salvation of infants He must be an enemy, who asserts their innocence, in such a way as to deny them the medicine which is required by the hurt and wounded.
Chapter 57 [XXXIV.]-The Great Sin of the First Man.
1 Now observe what follows, as he goes on to say: "If, before sin, God created a source from which men should be born, but the devil a source from which parents were disturbed, then beyond a doubt holiness must be ascribed to those that are born, and guilt to those that produce. Since, however, this would be a most manifest condemnation of marriage; remove, I pray you, this view from the midst of the churches, and really believe that all things were made by Jesus Christ, and that without Him nothing was made. He so speaks here, as if he would make us say, that there is a something in man's substance which was created by the devil. The devil persuaded evil as a sin; he did not create it as a nature. No doubt he persuaded nature for man is nature; and therefore by his persuasion he corrupted it. He who wounds a limb does not, of course, create it, but he injures it. Those wounds, indeed, which are inflicted on the body produce lameness in a limb, or difficulty of motion; but they do not affect the virtue whereby a man becomes righteous: that wound, however, which has the name of sin, wounds the very life, which was being righteously lived. This wound was at that fatal moment of the fall inflicted by the devil to a vastly wider and deeper extent than are the sins which are known amongst men.
2 Whence it came to pass, that our nature having then and there been deteriorated by that great sin of the first man, not only was made a sinner, but also generates sinners; and yet the very weakness, under which the virtue of a holy life has drooped and died, is not really nature, but corruption; precisely as a bad state of health is not a bodily substance or nature, but disorder; very often, indeed, if not always, the ailing character of parents is in a certain way implanted, and reappears in the bodies of their children.
Chapter 58.-Adam's Sin is Derived from Him to Every One Who is Born Even of Regenerate Parents; The Example of the Olive Tree and the Wild Olive.
But this sin, which changed man for the worse in paradise, because it is far greater than we can form any judgment of, is contracted by every one at his birth, and is remitted only in the regenerate; and this derangement is such as to be derived even from parents who have been regenerated, and in whom the sin is remitted and covered, to the condemnation of the children born of them, unless these, who were bound by their first and carnal birth, are absolved by their second and spiritual birth. Of this wonderful fact the Creator has produced a wonderful example in the cases of the olive and the wild olive trees, in which, from the seed not only of the wild olive, but even of the good olive, nothing but a wild olive springs. Wherefore, although even in persons whose natural birth is followed by regeneration through grace, there exists this carnal concupiscence which contends against the law of the mind, yet, seeing that it is remitted in the remission of sins, it is no longer accounted to them as sin, nor is it in any degree hurtful, unless consent is yielded to its motions for unlawful deeds. Their offspring, however, being begotten not of spiritual concupiscence, but of carnal, like a wild olive of our race from the good olive, derives guilt from them by natural birth to such a degree that it cannot be liberated from that pest except by being born again. How is it, then, that this man affirms that we ascribe holiness to those who are born, and guilt to their parents? when the truth rather shows that even if there has been holiness in the parents, original sin is inherent in their children, which is abolished in them only if they are born again.
Chapter 59 [XXXV.]-The Pelagians Can Hardly Venture to Place Concupiscence in Paradise Before the Commission of Sin.
1 This being the case, let him think what he pleases about this concupiscence of the flesh and about the lust which lords it over the unchaste, has to be mastered by the chaste, and yet is to be blushed at both by the chaste and the unchaste; for I see plainly he is much pleased with it. Let him not hesitate to praise what he is ashamed to name; let him call it (as he has in fact called it) the vigour of the members, and let him not be afraid of the honor of chaste ears; let him designate it the power of the members, and let him not care about the impudence. Let him say, if his blushes permit him, that if no one had sinned, this vigour must have flourished like a flower in paradise; nor would there have been any need to cover that which would have been so moved that no one should have felt ashamed; rather, with a wife provided, it would have been ever exercised and never repressed, lest so great a pleasure should ever be denied to so vast a happiness. Far be it from being thought that such blessedness could in such a spot fail to have what it wished, or ever experience in mind or body what it disliked. And so, should the motion of lust precede men's will, then the will would immediately follow it.
2 The wife, who ought certainly never to be absent in this happy state of things, would be urged on by it, whether about to conceive or already pregnant; and, either a child would be begotten, or a natural and laudable pleasure would be gratified,-for perish all seed rather than disappoint the appetite of so good a concupiscence. Only be sure that the united pair do not apply themselves to that use of each other which is contrary to nature, then (with so modest a reservation) let them use, as often as they would have delight, their organs of generation, created for the purpose. But what if this very use, which is contrary to nature, should peradventure give them delight; what if the aforesaid laudable lust should hanker even after such delight; I wonder whether they should pursue it because it was sweet, or loathe it because it was base? If they should pursue it to gratification, what becomes of all thought about honour? If they should loathe it, where is the peaceful composure of so good a happiness? But at this point perchance his blushes will awake, and he will say that so great is the tranquillity of this happy state, and so entire the orderliness which may have existed in this state of things, that carnal concupiscence never preceded these persons' will: only whenever they themselves wished, would it then arise; and only then would they entertain the wish, when them was need for begetting children;
3 and the result would be, that no seed would ever be emitted to no purpose, nor would any embrace ever ensue which would not be followed by conception and birth; the flesh would obey the will, and concupiscence would vie with it in subserviency. Well, if he says all this of the imagined happy state, he must at least be pretty sure that what he describes does not now exist among men. And even if he will not concede that lust is a corrupt condition, let him at least allow that through the disobedience of the man and woman in the happy state the very concupiscence of their flesh was corrupted, so that what would once be excited obediently and orderly is now moved disobediently and inordinately, and that to such a degree that it is not obedient to the will of even chaste-minded husbands and wives, so that it is excited when it is not wanted; and whenever it is necessary, it never, indeed, follows their will, but sometimes too hurriedly, at other times too tardily, exerts its own movements. Such, then, is the rebellion of this concupiscence which the primitive pair received for their own disobedience, and transfused by natural descent to us. It certainly was not at their bidding, but in utter disorder, that it was excited, when they I covered their members, which at first were worthy to be gloried in, but had then become a ground of shame.
Chapter 60.-Let Not the Pelagians Indulge Themselves in a Cruel Defence of Infants.
As I said, however, let him entertain what views he likes of this lust; let him proclaim it as he pleases, praise it as much as he chooses (and he pleases much, as several of his extracts show), that the Pelagians may gratify themselves, if not with its uses, at all events with its praises, as many of them as fail to enjoy the limitation of continence enjoined in wedlock. Only let him spare the infants, so as not to praise their condition uselessly, and defend them cruelly.Let him not declare them to be safe; let him suffer them to come, not, indeed, to Pelagius for eulogy, but to Christ for salvation. For, that this book may be now brought to a termination, since the dissertation of this man is ended, which was written on the short paper you sent me, I will close with his last words: "Really believe that all things were made by Jesus Christ, and that without Him nothing was made." Let him grant that Jesus is Jesus even to infants; and as he confesses that all things were made by Him, in that He is God the Word, so let him acknowledge that infants, too, are saved by Him in that He is Jesus; let him, I say, do this if he would be a catholic Christian. For thus it is written in the Gospel: "And they shall call His name Jesus; for He shall save His people from their sins" Jesus, because Jesus is in Latin Salvator, "Saviour." He shall, indeed, save His people; and amongst His people surely there are infants. "From their sins" shall He save them; in infants, too, therefore, are there original sins, on account of which He can be Jesus, that is, Saviour, even unto them.
Book II, Chap. 56,
On the Following Treatise — De Anima Et Ejus Origine
1 "At that time one Vicentius discovered in the possesion of a certain presbyter called Peter, in Mauritania Caesarinesis, a little work of mine, in a particular passage of which, touching the origin of souls in individual men, I had confessed that I knew not wheter they are propagated from the primeval soul of the first man, and from that by parental descent, or whether they are severally assigned to each person without propogation, as the first was to Adam; but that I was, at the same time, quite sure that the soul was not body, but spirit. In opposition to these opinions of mine, he addressed to this Peter two books, which were sent to me from Caesarea by the monk Renatus. Having read these books, I replied in four others,-one addressed to the monk Renatus, another to the presbyter Peter, and two more to Victor himself. That to Peter, however, thought it has all the lengthiness of a book, is yet only a letter, which I did not like to be kept separate from the other three works. In all of them ,while discussing many points which were unavoidable, I defended my hesitancy on the point of the origin of the souls which are given to individual men; and I pointed out this man's many errors and presumptuous pravity. At the same time, I treated the young man as gently as I could,-not as one who ought to be denounced all out of hand, but as one who ought to be still instructed;
2 and I accepted the account of his conduct which he wrote back to me. In this work of mine, the books addressed to Renatus begins with these words: "Your sincerity towards us; while that which was written to Peter begins thus; "To his Lordship, my dearly beloved brother and co-presbyter Peter. Of the last two books, which are addressed to Vincentius Victor, the former one thus opens; "As to that which I have thought it my duty to write to you."