Chapter 53 [XLVIII.]--In What Sense Some Men May Be Said to Live Without Sin in the Present Life.
But in reference to the particular point in which he quoted the holy Ambrose with so much approbation,--because he found in that author's writings, from the praises he accorded to Zacharias and Elisabeth, the opinion that a man might possibly in this life be without sin; [1914] although this cannot be denied if God wills it, with whom all things are possible, yet he ought to consider more carefully in what sense this was said. Now, so far as I can see, this statement was made in accordance with a certain standard of conduct, which is among men held to be worthy of approval and praise, and which no human being could justly call in question for the purpose of laying accusation or censure. Such a standard Zacharias and his wife Elisabeth are said to have maintained in the sight of God, for no other reason than that they, by walking therein, never deceived people by any dissimulation; but as they in their sincerity appeared to men, so were they known in the sight of God. [1915] The statement, however, was not made with any reference to that perfect state of righteousness in which we shall one day live truly and absolutely in a condition of spotless purity. The Apostle Paul, indeed, has told us that he was "blameless, as touching the righteousness which is of the law;" [1916] and it was in respect of the same law that Zacharias also lived a blameless life. This righteousness, however, the apostle counted as "dung" and "loss," in comparison with the righteousness which is the object of our hope, [1917] and which we ought to "hunger and thirst after," [1918] in order that hereafter we may be satisfied with the vision thereof, enjoying it now by faith, so long as "the just do live by faith." [1919]
[1914] Ambrose on St. Luke, Book i. c. 17.
[1915] Luke i. 6; compare De Perfect. Just. ch. 38.
[1916] Phil. iii. 6.
[1917] Phil. iii. 8.
[1918] Matt. v. 6.
[1919] Rom. i. 17.
Chapter 54 [XLIX.]--Ambrose Teaches that No One is Sinless in This World.
Lastly, let him give good heed to his venerable bishop, when he is expounding the Prophet Isaiah, [1920] and says that "no man in this world can be without sin." Now nobody can pretend to say that by the phrase "in this world" he simply meant, in the love of this world. For he was speaking of the apostle, who said, "Our conversation is in heaven;" [1921] and while unfolding the sense of these words, the eminent bishop expressed himself thus: "Now the apostle says that many men, even while living in the present world, are perfect with themselves, who could not possibly be deemed perfect, if one looks at true perfection. For he says himself: We now see through a glass, darkly; but then face to face: now I know in part; but then shall I know, even as also I am known.' [1922] Thus, there are those who are spotless in this world, there are those who will be spotless in the kingdom of God; although, of course, if you sift the thing minutely, no one could be spotless, because no one is without sin." That passage, then, of the holy Ambrose, which Pelagius applies in support of his own opinion, was either written in a qualified sense, probable, indeed, but not expressed with minute accuracy; or if the holy and lowly-minded author did think that Zacharias and Elisabeth lived according to the highest and absolutely perfect righteousness, which was incapable of increase or addition, he certainly corrected his opinion on a minuter examination of it.
[1920] This work of Ambrose is no longer extant. It is again quoted by Augustin in his work, De Peccato Originali, c. 47 [xli.]; in his De Nuptiis et Concupisc. i. 40 [xxxv.]; in his Contra Julianum, i. 11 [iv.], ii. 24 [viii.]; and in his Contra duas Epist. Pelagianorum, c. 30 [xi.]. Ambrose himself mentions this work of his in his Exposition of Luke, Book ii. c. 56, on Luke ii. 19.
[1921] Phil. iii. 20.
[1922] 1 Cor. xiii. 13.