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Against the Pelagians
St Jerome, NPNF II.6
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The anti-Pelagian Dialogue is the last of Jerome’s controversial works, having been written in the year 417, within three years of his death. It shows no lack of his old vigour, though perhaps something of the prolixity induced by old age. He looks at the subject more calmly than those of the previous treatises, mainly because it lay somewhat outside the track of his own thoughts. He was induced to interest himself in it by his increasing regard for Augustin, and by the coming of the young Spaniard, Orosius, in 414, from Augustin to sit at his feet. Pelagius also had come to Palestine, and, after an investigation of his tenets, at a small council at Jerusalem, in 415, presided over by Bishop John, and a second, at Diospolis in 416, had been admitted to communion. Jerome appears to have taken no part in these proceedings, and having been at peace with Bishop John for nearly twenty years, was no doubt unwilling to act against him. But he had come to look upon Pelagius as infected with the heretical “impiety,” which he looked upon (i. 28) as far worse than moral evil; and connected him, as we see from his letter to Ctesiphon (CXXXIII.), with Origenism and Rufinus; and he brings his great knowledge of Scripture to bear upon the controversy. He quotes a work of Pelagius, though giving only the headings, and the numbers of the chapters, up to 100 (i. 26-32); and, though at times his conviction appears weak, and there are passages (i. 5, ii. 6-30, iii. 1) which give occasion to the observation that he really, if unconsciously, inclined to the views of Pelagius, and that he is a “Synergist,” not, like Augustin, a thorough predestinarian, the Dialogue, as a whole, is clear and forms a substantial contribution to our knowledge. Although its tone is less violent than that of his ascetic treatises, it appears to have stirred up the strongest animosity against him. The adherents of Pelagius attacked and burned the monasteries of Bethlehem, and Jerome himself only escaped by taking refuge in a tower. His sufferings, and the interference of Pope Innocentius in his behalf, may be seen by referring to Letters CXXXV.—CXXXVII., with the introductory notes prefixed to them.
The following is a summary of the argument: Atticus, the Augustinian, at once (c. 1) introduces the question: Do you affirm that, as Pelagius affirms, men can live without sin? Yes, says the Pelagian Critobulus, but I do not add, as is imputed to us, “without the grace of God.” Indeed, the fact that we have a free will is from grace. Yes, replies Atticus, but what is this grace? Is it only our original nature, or is it needed in every act. In every act, is the reply (2); yet one would hardly say that we cannot mend a pen without grace (3), for, if so, where is our free will? But, says Atticus (5), the Scriptures speak of our need of God’s aid in everything. In that case, says Critobulus, the promised reward must be given not to us but to God, Who works in us. Reverting then to the first point stated, Atticus asks, does the possibility of sinlessness extend to single acts, or to the whole life? Certainly to the whole as well as the part, is the answer. But we wish, or will to be sinless; why then are we not actually sinless? Because (8) we do not exert our will to the full. But (9) no one has ever lived without sin. Still, says the Pelagian, God commands us to be perfect, and he does not command impossibilities. Job, Zacharias, and Elizabeth are represented as perfectly righteous. No, it is answered (12), faults are attributed to each of them. John says, “He that is born of God sinneth not” (13); yet, “If we say we have no sin we deceive ourselves.” The Apostles, though told to be perfect (14) were not perfect: and St. Paul says (14a), “I count not myself to have apprehended.” Men are called just and perfect only in comparison of others (16), or because of general subjection to the will of God (18), or according to their special characteristics (19), as we may speak of a bishop as excellent in his office, though he may not fulfil the ideal of the pastoral epistles (22).
The discussion now turns to the words of Pelagius’ book. “All are ruled by their own will” (27). No; for Christ says, “I came not to do My own will.” “The wicked shall not be spared in the judgment.” But we must distinguish between the impious or heretics who will be destroyed (28) and Christian sinners who will be forgiven. Some of his sayings contradict each other or are trifling (29, 30). “The kingdom of heaven is promised in the Old Testament.” Yes, but more fully in the New. Returning to the first thesis, “That a man can be without sin if he wills it,” the Pelagian says, If things, like desires which arise spontaneously and have no issue, are reckoned blamable, we charge the sin on our Maker; to which it is only answered that, though we cannot understand God’s ways, we must not arraign His justice. In the rest of the book, Atticus alone speaks, going through the Old Testament, and showing that each of the saints falls into some sin, which, though done in ignorance or half-consciousness, yet brings condemnation with it.