Anti-Pelagian writings

The anti-Pelagian writings are foundational for Catholic theology of grace — Aquinas's treatment in Summa I-II QQ 109-114 is structured by Augustine's framework, and Trent's decree on justification incorporates Augustinian formulas.

"What hast thou that thou hast not received? And if thou hast received it, why dost thou glory as if thou hadst not received it?" (citing 1 Corinthians 4:7, On the Predestination of the Saints, V.10)

The Reformation's doctrine of sola gratia descends from the anti-Pelagian writings; Calvin's treatment of predestination explicitly returns to the late Augustine.

"God's mercy is not for those who will or run, but for those whom God chooses to call; and the call itself is grace, not response to merit." (On Grace and Free Choice, I.1)

The Greek-patristic tradition received Augustine's anti-Pelagian writings with reserve; the Eastern Church has consistently held a more synergistic position on grace and free will than Augustine's late position permits.

"The will, when it chooses the good, has the help of God's grace, without which it cannot will the good." (On Grace and Free Choice, IV.7 — read in the East as overly Augustinian)

Despite the polemical occasion, the anti-Pelagian writings are systematic-philosophical theology in the high patristic register, working out the implications of human nature, sin, grace, and divine sovereignty.

"From this corruption of nature, by which the will is bent toward evil unless restored by grace, follows the necessity of prevenient grace if the will is to move toward salvation." (On Rebuke and Grace, VIII)

Luther considered himself an Augustinian and his De Servo Arbitrio (1525) is consciously a defense of the late Augustine against the Pelagian-tending Renaissance humanism of Erasmus.

"The bondage of the will is what the late Augustine taught; what I teach is what he taught; what Erasmus teaches is what Pelagius taught." (Luther, De Servo Arbitrio, citing Augustine's anti-Pelagian writings)

Modern liberal theology has been generally critical of the predestinarian conclusions while accepting the descriptive psychology of moral incapacity — the late Augustine's influence is the principal source of the doctrines liberalism most quarrels with.

"The mystery of predestination is incomprehensible to us, but we must affirm it because Scripture affirms it; we must also affirm the goodness of God." (On the Predestination of the Saints, IX.18)

Augustine is realist about both sin and grace — they are real conditions of the soul, not subjective evaluations or social constructions.

"The soul that is to be saved is in the same situation as the soul that is to be condemned, except for the gratuitous mercy of God." (On the Gift of Perseverance, XIV.34)

Augustinian tradition.