Chapter 35.--The Same Continued.
"What, then, is the meaning of that which the same apostle says: I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day;' [1713] if these are not recompenses paid to the worthy, but gifts, bestowed on the unworthy?" He who says this, does not consider that the crown could not have been given to the man who is worthy of it, unless grace had been first bestowed on him whilst unworthy of it. He says indeed: "I have fought a good fight;" [1714] but then he also says: "Thanks be to God, who giveth us the victory through Jesus Christ our Lord." [1715] He says too: "I have finished my course;" but he says again: "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy." [1716] He says, moreover: "I have kept the faith;" but then it is he too who says again: "I know whom I have believed, and am persuaded that He is able to keep my deposit against that day"--that is, "my commendation;" for some copies have not the word depositum, but commendatum, which yields a plainer sense. [1717] Now, what do we commend to God's keeping, except the things which we pray Him to preserve for us, and amongst these our very faith? For what else did the Lord procure for the Apostle Peter by His prayer for him, [1718] of which He said, "I have prayed for thee, Peter, that thy faith fail not," [1719] than that God would preserve his faith, that it should not fail by giving way to temptation? Therefore, blessed Paul, thou great preacher of grace, I will say it without fear of any man (for who will be less angry with me for so saying than thyself, who hast told us what to say, and taught us what to teach?)--I will, I repeat, say it, and fear no man for the assertion: Their own crown is recompensed to their merits; but thy merits are the gifts of God!
[1713] 2 Tim. iv. 7.
[1714] 2 Tim. iv. 7.
[1715] 1 Cor. xv. 57.
[1716] Rom. ix. 16.
[1717] 2 Tim. i. 12. St. Paul's phrase, ten paratheken mou, has been taken in two senses, as (1) what God had entrusted to him; and (2) what the apostle had entrusted to God's keeping. St. Augustin, it will be seen, here takes the latter sense.
[1718] There seems to be a corruption in the text here: "Quid aliud apostolo Petro Dominus commendavit orando." Another reading inserts de before the word apostolo. Our version is rather of the apparent sense than of the words of the passage.
[1719] Luke xxii. 32.
Chapter 36.--The Same Continued. The Monk Pelagius. Grace is Conferred on the Unworthy.
His due reward, therefore, is recompensed to the apostle as worthy of it; but still it was grace which bestowed on him the apostleship itself, which was not his due, and of which he was not worthy. Shall I be sorry for having said this? God forbid! For under his own testimony shall I find a ready protection from such reproach; nor will any man charge me with audacity, unless he be himself audacious enough to charge the apostle with mendacity. He frankly says, nay he protests, that he commends the gifts of God within himself, so that he glories not in himself at all, but in the Lord; [1720] he not only declares that he possessed no good deserts in himself why he should be made an apostle, but he even mentions his own demerits, in order to manifest and preach the grace of God. "I am not meet," says he, "to be called an apostle;" [1721] and what else does this mean than "I am not worthy"--as indeed several Latin copies read the phrase. Now this, to be sure, is the very gist of our question; for undoubtedly in this grace of apostleship all those graces are contained. For it was neither convenient nor right that an apostle should not possess the gift of prophecy, nor be a teacher, nor be illustrious for miracles and the gifts of healings, nor furnish needful helps, nor provide governments over the churches, nor excel in diversities of tongues. All these functions the one name of apostleship embraces. Let us, therefore, consult the man himself, nay listen wholly to him. Let us say to him: "Holy Apostle Paul, the monk Pelagius declares that thou wast worthy to receive all the graces of thine apostleship. What dost thou say thyself?" He answers: "I am not worthy to be called an apostle." Shall I then, under pretence of honouring Paul, in a matter concerning Paul, dare to believe Pelagius in preference to Paul? I will not do so; for if I did, I should only prove to be more onerous to myself than honouring to him. [1722] Let us hear also why he is not worthy to be called an apostle: "Because," says he, "I persecuted the Church of God." [1723] Now, were we to follow up the idea here expressed, who would not judge that he rather deserved from Christ condemnation, instead of an apostolic call? Who could so love the preacher as not to loathe the persecutor? Well, therefore, and truly does he say of himself: "I am not worthy to be called an apostle, because I persecuted the Church of God." As thou wroughtest then such evil, how camest thou to earn such good? Let all men hear his answer: "But by the grace of God, I am what I am." Is there, then, no other way in which grace is commended, than because it is conferred on an unworthy recipient? "And His grace," he adds, "which was bestowed on me was not in vain." [1724] He says this as a lesson to others also, to show the freedom of the will, when he says: "We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain." [1725] Whence however does he derive his proof, that "His grace bestowed on himself was not in vain," except from the fact which he goes on to mention: "But I laboured more abundantly than they all?" [1726] So it seems he did not labour in order to receive grace, but he received grace in order that he might labour. And thus, when unworthy, he gratuitously received grace, whereby he might become worthy to receive the due reward. Not that he ventured to claim even his labour for himself; for, after saying: "I laboured more abundantly than they all," he at once subjoined: "Yet not I, but the grace of God which was with me." [1727] O mighty teacher, confessor, and preacher of grace! What meaneth this: "I laboured more, yet not I?" Where the will exalted itself ever so little, there piety was instantly on the watch, and humility trembled, because weakness recognised itself.
[1720] 1 Cor. i. 31.
[1721] 1 Cor. xv. 9.
[1722] This is a poor imitation of Augustin's playful words: "Me potius onerabo quam illum honorabo."
[1723] 1 Cor. xv. 9.
[1724] 1 Cor. xv. 10.
[1725] 2 Cor. vi. 1.
[1726] 1 Cor. xv. 10.
[1727] 1 Cor. xv. 10.