Wherein Augustine shows that Pelagius really differs in no respect, on the question of original sin and the baptism of infants, from his follower Cœlestius, who, refusing to acknowledge original sin and even daring to deny the doctrine in public, was condemned in trials before the bishops — first at Carthage, and afterwards at Rome; for this question is not, as these heretics would have it, one wherein persons might err without danger to the faith. Their heresy, indeed, aimed at nothing else than the very foundations of Christian belief. He afterwards refutes all such as maintained that the blessing of matrimony is disparaged by the doctrine of original depravity, and an injury done to God himself, the Creator of man who is born by means of matrimony.
Chapter 1 [I.]— Caution Needed in Attending to Pelagius’ Deliverances on Infant Baptism.
Next I beg of you, carefully to observe with what caution you ought to lend an ear, on the question of the baptism of infants, to men of this character, who dare not openly deny the laver of regeneration and the forgiveness of sins to this early age, for fear that Christian ears would not bear to listen to them; and who yet persist in holding and urging their opinion, that the carnal generation is not held guilty of man’s first sin, although they seem to allow infants to be baptized for the remission of sins. You have, indeed, yourselves informed me in your letter, that you heard Pelagius say in your presence, reading out of that book of his which he declared that he had also sent to Rome, that they maintain that infants ought to be baptized with the same formula of sacramental words as adults. Who, after that statement, would suppose that one ought to raise any question at all on this subject? Or if he did, to whom would he not seem to indulge a very calumnious disposition — previous to the perusal of their plain assertions, in which they deny that infants inherit original sin, and contend that all persons are born free from all corruption?
Chapter 2 [II.]— Cœlestius, on His Trial at Carthage, Refuses to Condemn His Error; The Written Statement Which He Gave to Zosimus.
Cœlestius, indeed, maintained this erroneous doctrine with less restraint. To such an extent did he push his freedom as actually to refuse, when on trial before the bishops at Carthage, to condemn those who say, That Adam’s sin injured only Adam himself, and not the human race; and that infants at their birth are in the same state that Adam was in before his transgression. In the written statement, too, which he presented to the most blessed Pope Zosimus at Rome, he declared with special plainness, that original sin binds no single infant. Concerning the ecclesiastical proceedings at Carthage we copy the following account of his words.
Chapter 3 [III.]— Part of the Proceedings of the Council of Carthage Against Cœlestius.
The bishop Aurelius said: ‘Let what follows be recited.’ It was accordingly recited, ‘That the sin of Adam was injurious to him alone, and not to the human race.’ Then, after the recital, Cœlestius said: ‘I said that I was in doubt about the transmission of sin, but so as to yield assent to any man whom God has gifted with the grace of knowledge; for I have heard different opinions from those who have been even appointed presbyters in the Catholic Church.’ The deacon Paulinus said: ‘Tell us their names.’ Cœlestius answered: ‘The holy presbyter Rufinus, who lived at Rome with the holy Pammachius. I have heard him declare that there is no transmission of sin.’ The deacon Paulinus then asked: ‘Is there any one else?’ Cœlestius replied: ‘I have heard more say the same.’ The deacon Paulinus rejoined: ‘Tell us their names.’ Cœlestius said: ‘Is not one priest enough for you?’ Then afterwards in another place we read: The bishop Aurelius said: ‘Let the rest of the accusation be read.’ It then was recited ‘That infants at their birth are in the same state that Adam was before the transgression;’ and they read to the very end of the brief accusation which had been previously put in. [IV.] The bishop Aurelius inquired: ‘Have you, Cœlestius, taught at any time, as the deacon Paulinus has stated, that infants are at their birth in the same state that Adam was before his transgression?’ Cœlestius answered: ‘Let him explain what he meant when he said, before the transgression.’ The deacon Paulinus then said: ‘Do you on your side deny that you ever taught this doctrine? It must be one of two things: he must either say that he never so taught, or else he must now condemn the opinion.’ Cœlestius rejoined: ‘I have already said, Let him explain the words he mentioned, before the transgression. ’ The deacon Paulinus then said: ‘You must deny ever having taught this.’ The bishop Aurelius said: ‘I ask, What conclusion I have on my part to draw from this man’s obstinacy; my affirmation is, that although Adam, as created in Paradise, is said to have been made immortal at first, he afterwards became corruptible through transgressing the commandment. Do you say this, brother Paulinus?’ ‘I do, my lord,’ answered the deacon Paulinus. Then the bishop Aurelius said: ‘As regards the condition of infants before baptism at the present day, the deacon Paulinus wishes to be informed whether it is such as Adam’s was before the transgression; and whether it derives the guilt of transgression from the same origin of sin from which it is born?’ The deacon Paulinus asked: ‘Let him deny whether he taught this, or not.’ Cœlestius answered: ‘As touching the transmission of sin, I have already asserted, that I have heard many persons of acknowledged position in the catholic Church deny it altogether; and on the other hand, others affirm it: it may be fairly deemed a matter for inquiry, but not a heresy. I have always maintained that infants require baptism, and ought to be baptized. What else does he want?‘