Chapter 39 [XXXIV.]--By the Holiness of Baptism, Not Sins Only, But All Evils Whatsoever, Have to Be Removed. The Church is Not Yet Free from All Stain.
And thus not only all the sins, but all the ills of men of what kind soever, are in course of removal by the holiness of that Christian laver whereby Christ cleanses His Church, that He may present it to Himself, not in this world, but in that which is to come, as not having spot, or wrinkle, or any such thing. Now there are some who maintain that such is the Church even now, and yet they are in it. Well then, since they confess that they have some sins themselves, if they say the truth in this (and, of course, they do, as they are not free from sins), then the Church has "a spot" in them; whilst if they tell an untruth in their confession (as speaking from a double heart), then the Church has in them "a wrinkle." If, however, they assert that it is themselves, and not the Church, which has all this, they then as good as acknowledge that they are not its members, nor belong to its body, so that they are even condemned by their own confession.
Chapter 40 [XXXV.]--Refutation of the Pelagians by the Authority of St. Ambrose, Whom They Quote to Show that the Desire of the Flesh is a Natural Good.
In respect, however, to this concupiscence of the flesh, we have striven in this lengthy discussion to distinguish it accurately from the goods of marriage. This we have done on account of our modern heretics, who cavil whenever concupiscence is censured, as if it involved a censure of marriage. Their object is to praise concupiscence as a natural good, that so they may defend their own baneful dogma, which asserts that those who are born by its means do not contract original sin. Now the blessed Ambrose, bishop of Milan, by whose priestly office I received the washing of regeneration, briefly spoke on this matter, when, expounding the prophet Isaiah, he gathered from him the nativity of Christ in the flesh: "Thus," says the bishop, "He was both tempted in all points as a man, [2189] and in the likeness of man He bare all things; but inasmuch as He was born of the Spirit, He kept Himself from sin. For every man is a liar; and there is none without sin but God alone. It has, therefore, been ever firmly maintained, that it is clear that no man from husband and wife, that is to say, by means of that conjunction of their persons, is free from sin. He who is free from sin is also free from conception of this kind." Well now, what is it which St. Ambrose has here condemned in the true doctrine of this deliverance?--is it the goodness of marriage, or not rather the worthless opinion of these heretics, although they had not then come upon the stage? I have thought it worth while to adduce this testimony, because Pelagius mentions Ambrose with such commendation as to say: "The blessed Bishop Ambrose, in whose writings more than anywhere else the Roman faith is clearly stated, has flourished like a beautiful flower among the Latin writers. His fidelity and extremely pure perception of the sense of Scripture no opponent even has ever ventured to impugn." [2190] I hope he may regret having entertained opinions opposed to Ambrose, but not that he has bestowed this praise on that holy man.
Here, then, you have my book, which, owing to its tedious length and difficult subject, it has been as troublesome for me to compose as for you to read, in those little snatches of time in which you have been able (or at least, as I suppose, have been able) to find yourself at leisure. Although it has been indeed drawn up with considerable labour amidst my ecclesiastical duties, as God has vouchsafed to give me His help, I should hardly have intruded it on your notice, with all your public cares, if I had not been informed by a godly man, who has an intimate knowledge of you, that you take such pleasure in reading as to lie awake by the hour, night after night, spending the precious time in your favourite pursuit.
[2189] Heb. iv. 15.
[2190] Pro libero arbitrio, lib. 3.
[2059] Written about the beginning of the year A.D. 419.
preliminary notes on the second book.
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(1) From the Preface of Augustin's "Unfinished Work Against Julianus."
I Wrote a treatise, under the title On Marriage and Concupiscence, and addressed it to the Count Valerius, on learning that he had been informed of the Pelagians that they charge us with condemning marriage. Now in that treatise I showed the distinction, as criticially and accurately as I was able, between the good of marriage and the evil of carnal concupiscence,--an evil which is well used by conjugal chastity. On receiving my treatise, the illustrious man whom I have named sent me in a short paper [2191] a few sentences culled from a work of Julianus, [2192] a Pelagian heretic. In this work he has thought fit to extend to four books his answer to the before-mentioned treatise of mine, which is limited to one book only, On Marriage and Concupiscence. I do not know to whom we were indebted for the said extracts: he confined his selection, evidently on purpose, to the first book of Julianus' work. At the request of Valerius, I lost no time in drawing up my answer to the extracts. And thus it happened that I have written a second book also under the same title; and in reply to this Julianus has drawn up to eight books, in excess of his loquacious powers.
(2) From Augustin's Epistle to Claudius [CCVII.].
"Whoever has perused this second book of mine, addressed (as the first was) to the Count Valerius, and drawn up (as, indeed, both were) for his use, will have discovered that there are some points in which I have not answered Julianus, but that I meant my work rather for him who made the extracts from that writer's books, and who did not arrange them in the order in which he found them. He deemed some considerable alteration necessary in his arrangement, very probably with the view of appropriating by this method as his own the thoughts which evidently were another person's."