Bellarmine · De Controversiis · On Grace and Free Choice · Book II: On Predestination and Sufficient Grace
Chapter 3: The arguments of the Pelagians, and of those favoring the Pelagians, against the two propositions of the preceding chapter are answered
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. V, De Gratia et Libero Arbitrio, Book II. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
The arguments by which the error of the Pelagians is wont to be confirmed can easily be solved.
The first is taken from chapter 6 of Wisdom: he hath equally care of all. I answer: the word “equally” seems in this place to be referred not to the care itself — as though God did not care for one thing more than another — but to the things themselves which are cared for; so that the sense is that nothing at all is withdrawn from the providence of God, but all things, none whatever excepted, however low and mean, are governed by divine providence. Which the Greek word had in this place expresses more significantly — koinos, that is, in common. But grant that “equally” be referred to the care and providence: the Pelagians gain nothing thence; for the Wise Man speaks not of the benefit of grace, but of the retribution of rewards and punishments. For this precedes: “Horribly and speedily will he appear to you: for a most severe judgment shall be for them that bear rule.” And so the sentence of this place is that in the last judgment God will not accept the persons of kings and princes, but will pass sentence out of the equality of justice.
The second argument they take from that of John 1: That was the true light, which enlighteneth every man that cometh into this world — where Christ seems to be compared with the sun, which diffuses its light equally into all places. I answer: this place could without inconvenience be referred to the natural illumination which is wrought in us when in creation we receive the light of intelligence and reason. Yet since Chrysostom and Cyril in their commentary expound it of the light of grace, I answer that the sense of this place is that all men are illuminated by Christ — not that all are illuminated, since many remain in unbelief, but because no one is illuminated save through him. Or, if it please more, say that all men are illuminated through Christ because he furnishes to all sufficient help by which they can be converted and believe — though he neither furnishes equal light to all, nor waits for men to desire and seek to be illuminated, but himself, by illuminating, prevents desires and prayers. Furthermore, similitudes need not agree in all things; and hence it is not necessary that, if the sun does not illuminate the blind, Christ also should not do so; and that, if the sun does not open the windows of a house, neither should Christ open the windows of the heart; and that, if the sun diffuses its light equally everywhere, Christ also should not divide to each one the measure of faith and of gifts, but distribute the gifts of his grace equally to all men.
The third they take from that of John 1: But as many as received him, he gave them power to be made the sons of God. For here we see God waiting to be received, and then at last giving to those who have received him the grace through which they can become sons of God. I answer: truly God waits to be received, that he may give to those receiving him the power to become sons of God. But since to receive God in this place of the Gospel is nothing else than to believe — as is declared in the same place, when it is subjoined, to them that believe in his name — and no one can believe unless God have given him faith, the Apostle saying, Philippians 1, unto you it is given… to believe in him: therefore no one can receive him unless divine grace have prevented him. For by grace you are saved (says the Apostle, Ephesians 2) through faith, and that not of yourselves, for it is the gift of God — as if he said: by grace you have received power to be made sons of God, since through faith you received God, which faith is his own gift. See Augustine, book 1 to Boniface, chapter 3.
The fourth they take from that promise: Ask, and it shall be given you… For every one that asketh, receiveth; and: he will give the good Spirit to them that ask him, Luke 11. St. Augustine answers, book 4 against Julian, chapter 8, that the good Spirit cannot be asked unless the good Spirit first infuse faith, and through it stir one to ask. For how then shall they call on him, in whom they have not believed? Romans 10. And: let him ask in faith, nothing wavering, says James, chapter 1; and that faith is the gift of the Holy Spirit the Apostle teaches, Ephesians 2: For by grace you are saved through faith, and that not of yourselves, for it is the gift of God.
The fifth they take from that calling of Christ: Come to me, all you that labour, etc., Matthew 11. I answer: Christ invites all to come, not because men can come by the powers of nature alone — since it is written, John 6, No man can come to me, except the Father, who hath sent me, draw him — but that he may admonish them to cooperate with preventing grace, and not resist the Holy Spirit.
The sixth they take from those Scriptures which witness that God is not an accepter of persons — Acts 10, Romans 2, 1 Peter 1, etc.; for hence it seems to follow that God does not of himself favor one more than another, but heals those willing to be cured, and deserts the unwilling. I answer: acceptance of persons is a vice against justice, and therefore has no place in the gifts of grace. And so in those things which in any way savor of justice, God is equitable to all, and accepts not persons, but renders to each according to his works; but in the gifts of grace he does injury to no one if he gives to one what he denies to another. Nay, in judgment itself, though it would be acceptance of persons to give someone a lesser reward than by just judgment he merits, or to afflict a guilty man with greater punishment than he deserves, yet if he should will to give someone a greater reward or a lesser punishment, he will not be an accepter of persons, even though he keep not this with all — since this belongs not to injustice, but to liberality; according to that of Matthew 20: Friend, I do thee no wrong… Take what is thine, and go thy way: I will also give to this last even as to thee… is it not lawful for me to do what I will? is thy eye evil, because I am good? See Augustine in epistle 105, not far from the beginning, and book 2 to Boniface, chapter 7.
The seventh is taken from that of 1 Corinthians 15: And as in Adam all die, so also in Christ all shall be made alive — that is, say they, if they themselves will. I answer: the Apostle speaks of the bodily resurrection of the just; for, as St. Augustine rightly explains in epistle 82 [al. 193], question 3, none are said to be made alive in Christ save those who rise to the blessed life, which alone is to be called life: for the impious will indeed rise, but unto death — that is, unto everlasting misery. And so this place makes nothing to the purpose, since it must be understood of eternal glory, not of the benefits of grace. But Faustus presses: the Apostle compares Adam with Christ, or rather Christ with Adam; but in Adam all men died; therefore in Christ all men are made alive; but all are not made alive with the life of glory; therefore this place must be understood of the life of grace, which Christ is prepared to give to all, provided they themselves will. But the answer is easy: for in Adam not all men die, but only those who are born of Adam; in which manner also not all men are made alive in Christ, but only those who through him are reborn. And if the Apostle were speaking of the life of grace, it would be ready to answer that all are made alive in Christ, not because all men are made alive, but because no one is made alive save through Christ — as no one perishes save through Adam, that is, save he draw his origin from Adam. Finally, it could even be conceded to Faustus that in Christ all men are made alive with the life of grace, provided they themselves will; but it would have to be added that no one wills to be made alive through Christ unless God, preventing him, make him will. For it is God who worketh in you, both to will and to accomplish, according to his good will, Philippians 2.
The eighth they take from those places which witness that God wills the salvation of all men, as 1 Timothy 2, who will have all men to be saved; 1 Timothy 4, who is the Saviour of all men; 2 Peter 3, not willing that any should perish, but that all should return to penance. I answer: these places make little to the matter. For they only signify that God hinders no one from salvation; nay, that he has instituted remedies and helps for all in common, has willed the preaching of the Gospel and the Sacraments to be common to all, etc.; but from these no one will rightly gather that God waits for men to will, by their own powers, to be saved. But, say they, if God wills all to be saved, why are not all saved, save because they themselves will not? I answer: it is most true that all are not saved because they themselves will not; for if they willed, God assuredly would not fail them. But no one wills to be saved unless God, by preventing and preparing the will, make him will. And why God does not make all will — who hath known the mind of the Lord? Or who hath been his counsellor? And so, as it is true that not all are saved, because they themselves will not, so also it is true that not all are saved because God wills not, with that will of good pleasure of which it is written in Psalm 113: He hath done all things, whatsoever he would, in heaven and in earth. And yet at the same time it is also true that God wills all to be saved with that will which the theologians rightly call antecedent.
The last argument can be brought from Augustine himself, from whom, even unwilling, as some say, truth extorted testimony; for in the commentary on Psalm 45, treating that verse, “God is in the midst thereof, it shall not be moved,” he speaks thus: “What is, God is in the midst of it? It signifies this: that God is equitable to all, and accepts not persons; for as that which is in the middle has equal spaces to all the bounds, so God is said to be in the middle, as counseling all equally.” I answer: St. Augustine speaks in that place only of those helps which are in some manner owed and savor of justice, where acceptance of persons could have place; for in these God is equitable to all, and accepts not persons, and counsels all equally — because he impels no one to evil, exhorts all to good, punishes none but the evil, rewards none but the good, withdraws from no one the common helps. But other is the account of the gifts of grace, which are owed to no one.
Show the Latin (Vives edition, OCR)
CAPUT III,
Solvuntur argumenta Pelagianorum et Pcla~
gianis faventium, contra duas propositiones
capitis superioris.
•
Argumenta, quibus error Pelagianorum
confirmari solet, facile solvi possunt.
Primum sumitur ex cap. vi. Sap. xEqua-
liter est illi cura de omnibus (4). Respondeo,
vox xqualiter non videtur hoc loco referenda
ad ipsam curam, quasi Deus non magis curet
rem unam quam aliam, sed ad res ipsas, quai
(-1) Sap. IV, il. — (2) Matth. XI, 21. -(3) Mare. IV, 11. Rom. IX, 38; Rom. XII, 3; IIThcss. III,
3; Phil. 1,29.- (4) Sap. VI, 8.
CAPUT III.
539
curantur, ut sensus sit, nihil omnino subtrahi
a providentia Dei, sed res omnes, nulla pror¬
sus excepta, quamvis infima et vili, divina
providentia gubernari. Quod significantius
exprimit vox Graeca, qua; habetur hoc loco,
videlicet xoiv5|, id est, communiter.
Sed fac illud, aequaliter , referri ad curam
et providentiam ; nihil tamen Pelagiani inde
lucrantur ; nam non loquitur Sapiens de be¬
neficio gratiae, sed retributione praemiorum
atque poenarum. Praecedit enim illud :
« Horrendo et cito apparebit vobis, quoniam
judicium durissimum in his qui praesunt
fiet. » Itaque sententia hujus loci est, in ex¬
tremo judicio Deum non accepturum per¬
sonas, Regum et Principum, sed ex aequali¬
tate justitiae sententiam esse laturum.
Secundum argumentum sumunt ex illo
Joan. i. Erat lux vera , quae illuminat omnem
hominem venientem in hunc mundum (1). Ubi
videtur Christus conferri cum sole, qui lucem
suam in omnia loca aeque diffundit. Respon¬
deo : posset hic locus non incommode referri
ad naturalem illustrationem, quae fit in no¬
bis, cum in creatione lumen intelligentiao e^
rationis accipimus. Tamen quoniam Chryso-
stomus et Cyrillus in commentario exponunt
de lumine gratiae, respondeo, sensum hujus
loci esse, a Christo illuminari omnes homi¬
nes, non quod omnes illuminentur, cum multi
in infidelitate remaneant, sed quoniam nemo
illuminatur nisi per ipsum, vel, si magis pla¬
ceat, illuminari dicas omnes homines per
Christum; quoniam omnibus praebet auxilium
sufficiens, quo converti et credere possint,
quamvis nec lumen aequale omnibus praebeat,
neque expectet ut homines illuminari cupiant
et expetant, sed ipse desideria et preces illu¬
minando pneveniat.
Porro similitudines non in omnibus rebus
convenire debent, ac per hoc neque necesse
est, ut si sol non illuminat caecos, id etiam
non faciat Christus, et si sol non aperit fene¬
stras domus, neque Christus aperiat sene-
stras cordis, et si sol lucem suam aequaliter
ubique diffundit, Christus quoque non dividat
unicuique mensuram tidei et donorum, sed
aequaliter omnibus hominibus gratiae suae
dona distribuat.
Tertium sumunt ex illo Joan. i : Quotquot
receperunt eum , dedit illis potestatem filios Dei
fieri (2). Hic enim videmus Deum expectarc
ut recipiatur, et tum demupa his, qui se rece¬
perint, dare gratiam, per quam filii Dei fieri
possint. Respondeo : vere Deus expectat ut
recipiatur, ut det suscipientibus se potestatam
filios Dei fieri.
Caeterum, quia recipere Deum in hoc loco
Evangelii nihil est aliud, nisi credere, ut ibi¬
dem declaratur, cum subditur : his qui cre¬
dunt in nomine ejus, nemo autem potest cre¬
dere nisi Deus fidem illi donaverit, dicente
Apostolo Philipp. i : Vobis donatum est ut in
illum credatis (3). Ideo nemo potest eum reci¬
pere, nisi gratia eum divina praevenerit :
Gratia estis salvati (inquit Apostolus Ephes. n)
per fidem, et hoc non ex vobis, Dei enim donum
est (4). Ac si diceret, gratia potestatem acce¬
pistis, ut filii Dei efficeremini, quoniam per
fidem recepistis Deum, quae fides donum ip¬
sius est. Vide Augustinum lib. i. ad Bonifa-
cium cap. 3.
Quartum sumunt ex illa promissione : Pe¬
tite et dabitur vobis, omnis enim qui petit ac¬
cipit. Et : Dabit spiritum bonum petentibus se,
Luc. xi (5). Respondet sanctus Augustinus
lib. iv. in Julian. cap. 8. non posse peti spi¬
ritum bonum, nisi prius spiritus bonus fidem
infundat, et per eam excitet ad petendum.
Nam quomodo invocabunt , in quem non credi¬
derunt, Rom. x. Et : Postulet in fide nihil hae¬
sitans, inquit Jacobus c. 1 ; fidem autem do¬
num esse Spiritus sancti docet idem Aposto¬
lus ad Ephes. ii: Gratia estis salvati per fidem,
et hoc tamen vobis, Dei enim donum est (5).
Quintum sumuntex illa Christi vocatione :
« Venite ad me omnes qui laboratis etc. »
Matth. xi. Respondeo, invitat Christus omnes
ut veniant, non quod possint homines solis
naturae viribus venire , cum scriptum sit
Joan. vi : Nemo potest ad me venire, nisi Pater
qui misit me traxerit eum (6). Sed ut admoneat,
ut gratiae praevenienti cooperentur, et non
resistant Spiritui sancto.
Sextum sumunt ex illis Scripturis, quae
testantur, Deum non esse acceptorem perso¬
narum. Actor. 10, Rom. 2, 1. Petr. 1, etc..
hinc enim sequi videtur, ut Deus non magis
ex se faveat uni quam alteri : sed volentes
curari, sanet, non volentes, deserat. Re¬
spondeo, acceptio personarum vitium est
contra justitiam, et ideo locum non habet in
donis gratiae.
Itaque in iis rebus quae quoquomodo justi-
(1) Joan. V 9. — (2) Joan. I, 12. — (3) Philip. I, 29. - (4) Eph. II, 8. - (5) Luc. XI, 9 ; Rom.
X, 14 ; Jacob. I, 6 ; Eph. II, 6. — (6) Joan. VI, 44.
uber n.
■iio
tium sapiunt, Deus {equus est omnibus, neque
personas accipit , sed unicuique reddit secun¬
dum opera sua, at in donis gratiae nemini
facit injuriam, si uni dat quod alteri negat.
Imo in ipso judicio quamvis acceptio perso¬
narum esset alicui minus praemium dare,
quam justo judicio mereatur, vel majori sup¬
plicio afficere quam dignus sit reus, tamen si
alicui majus praemium aut minorem poenam
dare voluerit, non erit acceptor personarum ;
etiamsi id non cum omnibus servet, quoniam
hoc non est injustitiae, sed liberalitatis, juxta
illud Matth. xx : Amice, non fgeio tibi inju¬
riam, tolle quod tuum est et vade ; volo autem
et huic novissimo dare sicut et tibi; an non licet
mihi quod volo facere? an oculus tuus nequam
est, quia ego bonus sum? (1). Vide Augustinum
in epist. 103. non procul ab initio et lib. ii.
ad Bonifacium cap. 7.
Septimum sumitur ex illo i. Cor. xv :
Sicut in Adarn omnes moriuntur , ita et in
Christo omnes vivificabuntur (2). Nimirum, in¬
quiunt, si ipsi voluerint. Respondeo : loquitur
Apostolus de resurrectione corporali justo¬
rum, nam, ut recte explicat S. Augustinus
in epistol. 89. quaest. 3. non dicuntur vivifi¬
cari in Christo, nisi illi qui resurgunt ad vi¬
tam beatam, quae sola vita dicenda est: impii
enim resurgent quidem, sed ad mortem id
est, ad miseriam sempiternam. Itaque hic
locus non facit ad propositum, cum de gloria
aeterna, non de gratia) beneficiis intelligi de¬
beat-.
Sed instat Faustus : Apostolus comparat
A dumum cum Christo seu potius Christum
cum Adamo; sed in Adam mortui sunt om¬
nes homines ; igitur in Christo vivificantur
omnes homines, non autem vivificantur om¬
nes vita gloriae ; ergo debet intelligi hic locus
de vita gra(ia), quam Christus omnibus pa¬
ratus est dare, modo ipsi velint.
Sed facilis est responsio, nam in Adam
non moriuntur omnes homines, sed ii tantum
qui ex Adamo nascuntur, quo etiam modo
non vivificantur in Christo omnes homines,
sed ii tantum, qui per ipsum renascuntur.
Uuod si de vita gratia) Apostolus loqueretur,
promptum esset respondere, omnes in Christo
vivificari, non quod omnes homines vivifi¬
centur, sed quia nemo vivificatur, nisi per
Christum, sicut nemo perit, nisi per Ada-
/rnuru, hoc est, nisi ex Adamo originem trahat.
Denique posset etiam Fausto concedi i(l
Christo vivificari vita gratiae omnes homines,
modo ipsi velint : sed addendum esset , ne¬
mine velle per Christum vivificari, nisi Deus
eum praeveniens, faciat eum velle. Deus est
enim qui operatur in nobis velle et perficere
pro bona voluntate, Philip, ii.
Octavum sumunt ex illis locis quae testan¬
tur Deum velle omnium hominum salutem,
ut I Timoth. ii. Vult omnes homines salvos
fieri. 1 Timoth. iv. Qui est salvator omnium
hominum. II Petri m. Neminem vult perire ,
sed omnes ad agnitionem veritatis venire (3).
Respondeo : ha)c loca parum ad rem laciunt.
Solum enim significant, Deum non impedire
quemquam a salure. Imo remedia et auxilia
pro omnibus in commune instituisse, praedi¬
cationem Evangelii et Sacramenta voluisse
omnibus esse communia, etc.,sedex hisnemo
recte colliget, Deum expectare ut homines
suis viribus velint salvi fieri.
Sed, inquiunt, si Deus vult omnes salvos
fieri, cur non fiunt omnes salvi, nisi quia ipsi
nolunt ? Respondeo : verissimum est, non
fieri omnes salvos, quia ipsi nolunt ; nam si
vellent, Deus eis utique non deesset. Caete-
rum nemo vult salvus fieri , nisi Deus pra)-
veniendo, ac prmparando voluntatem faciat
eum velle ; cur autem Deus non faciat omnes
velle, quis novit sensum Domini ? aut quis
consiliarius ejus fuit ? itaque sicut verum est
non omnes salvos fieri , qui ipsi non volunt,
sic etiam verum est, non omnes salvos fieri,
quia Deus non vult voluntate illa benepla¬
citi, de qua scriptum est in Psalm. cxm :
Omnes quueeumque voluit fecit in cado et in
terra (i). Et tamen simul etiam verum est,
Deum velle omnes salvos voluntate illa,
quam recte Theologi antecedentem vocant.
Postremum argumentum ad ferri potest ex
ipso Augustino, a quo vel invito, ut aiunt
quidam, testimonium extorsit veritas; namin
comment. Psalm. xlv. tractans illud : « Deus
in medio ejus non commovebitur, » sic ait :
(i Quid est Deus in medio ejus? hoc significat,
quod aequus est omnibus Deus , et personas
non accipit ; quomodo enim illud, quod in
medio est, paria habet spatia ad omnes fines,
ita Deus medius esse dicitur aequaliter om¬
nibus consulens. »
Respondeo, loquitur in eo loco S. Augu¬
stinus de iis tantum auxiliis, quae aliquo
• (0 Matth. XX, 13. - (2) I Oorintli. XV, 22. - (3) I Tim. II, 4 ; ibid , IV, 10; II Pet. III, 0. -
(4) Psal. CXIlf, 3.
GU‘IT V.
modo sunt debita et justitiam sapiunt, ubi
locum habere posset acceptio personarum ;
in his enim Deus omnibus est mquus, et non
accipit personas, et ajqualiter omnibus con¬
sulit, quia neminem impellit ad malum, om¬
nes hortatur ad bonum, neminem punit nisi
malum, neminem remuneratur nisi bonum,
nulli subtrahit communia auxilia ; alia vero
ratio est donorum gratite, qua; nemini sunt
debita.