Chapter 51 [XXVI.]--The Nature of Augustin's Letter to Pelagius.
For my own part, indeed, in my letter which he produced, I not only abstained from all praises of him, but I even exhorted him, with as much earnestness as I could, short of actually mooting the question, to cultivate right views about the grace of God. In my salutation I called him "lord" [1750] --a title which, in our epistolary style, we usually apply even to some persons who are not Christians,--and this without untruth, inasmuch as we do, in a certain sense, owe to all such persons a service, which is yet freedom, to help them in obtaining the salvation which is in Christ. I added the epithet "most beloved;" and as I now call him by this term, so shall I continue to do so, even if he be angry with me; because, if I ceased to retain my love towards him, because of his feeling the anger, I should only injure myself rather than him. I, moreover, styled him "most longed for," because I greatly longed to have a conversation with him in person; for I had already heard that he was endeavouring publicly to oppose grace, whereby we are justified, whenever any mention was made of it. The brief contents of the letter itself indeed show all this; for, after thanking him for the pleasure he gave me by the information of his own health and that of his friends (whose bodily health we are bound of course to wish for, however much we may desire their amendment in other respects), I at once expressed the hope that the Lord would recompense him with such blessings as do not appertain to physical welfare, but which he used to think, and probably still thinks, consist solely in the freedom of the will and his own power,--at the same time, and for this reason, wishing him "eternal life." Then again, remembering the many good and kind wishes he had expressed for me in his letter, which I was answering, I went on to beg of him, too, that he would pray for me, that the Lord would indeed make me such a man as he believed me to be already; that so I might gently remind him, against the opinion he was himself entertaining, that the very righteousness which he had thought worthy to be praised in me was "not of him that willeth, nor of him that runneth, but of God that showeth mercy." [1751] This is the substance of that short letter of mine, and such was my purpose when I dictated it. This is a copy of it:
[1750] This term corresponds somewhat to our Sir; but Augustin here refers to its more expressive meaning of Master, or Lord.
[1751] Rom. ix. 16.
Chapter 52 [XXVII. And XXVIII.]--The Text of the Letter.
"To my most beloved lord, and most longed-for brother Pelagius, Augustin sends greeting in the Lord. I thank you very much for the pleasure you have kindly afforded me by your letter, and for informing me of your good health. May the Lord requite you with blessings, and may you ever enjoy them, and live with Him for evermore in all eternity, my most beloved lord, and most longed-for brother. For my own part, indeed, although I do not admit your high encomiums of me, which the letter of your Benignity [1752] conveys, I yet cannot be insensible of the benevolent view you entertain towards my poor deserts; at the same time requesting you to pray for me, that the Lord would make me such a man as you suppose me to be already." Then, in another hand, it follows: "Be mindful of us; may you be safe, and find favour with the Lord, my most beloved lord, and most longed-for brother."
[1752] Tuæ Benignitatis Epistola is more than "your kind letter." "Benignitas" is a complimentary abstract title addressed to the correspondent.
Chapter 53 [XXIX.]--Pelagius' Use of Recommendations.
As to that which I placed in the postscript,--that he might "find favour with the Lord,"--I intimated that this lay rather in His grace than in man's sole will; for I did not make it the subject either of exhortation, or of precept, or of instruction, but simply of my wish. But just in the same way as I should, if I had exhorted or enjoined, or even instructed him, simply have shown that all this appertained to free will, without, however, derogating from the grace of God; so in like manner, when I expressed the matter in the way of a wish, I asserted no doubt the grace of God, but at the same time I did not quench the liberty of the will. Wherefore, then, did he produce this letter at the trial? If he had only from the beginning entertained views in accordance with it, very likely he would not have been at all summoned before the bishops by the brethren, who, with all their kindness of disposition, could yet not help being offended with his perverse contentiousness. Now, however, as I have given on my part an account of this letter of mine, so would they, whose epistles he quoted, explain theirs also, if it were necessary;--they would tell us either what they thought, or what they were ignorant of, or with what purpose they wrote to him. Pelagius, therefore, may boast to his heart's content of the friendship of holy men, he may read their letters recounting his praises, he may produce whatever synodal acts he pleases to attest his own acquittal,--there still stands against him the fact, proved by the testimony of competent witnesses, that he has inserted in his books statements which are opposed to that grace of God whereby we are called and justified; and unless he shall, after true confession, anathematize these statements, and then go on to contradict them both in his writings and discussions, he will certainly seem to all those who have a fuller knowledge of him to have laboured in vain in his attempt to set himself right.