A. Have you not read, pray, “that it is not of him that wills, nor of him that runs, but of God that shows mercy!” From this we understand that to will and to run is ours, but the carrying into effect our willing and running pertains to the mercy of God, and is so effected that on the one hand in willing and running free will is preserved; and on the other, in consummating our willing and running, everything is left to the power of God. Of course, I ought now to adduce the frequent testimony of Scripture to show that in the details of conduct the saints intreat the help of God, and in their several actions desire to have Him for their helper and protector. Read through the Psalter, and all the utterances of the saints, and you will find their actions never unaccompanied by prayer to God. And this is a clear proof that you either deny the grace which you banish from the parts of life; or if you concede its presence in the parts, a concession plainly much against your will, you must have come over to the views of us who preserve free will for man, but so limit it that we do not deny the assistance of God in each action.
6. C. That is a sophistical conclusion and a mere display of logical skill. No one can strip me of the power of free will; otherwise, if God were really my helper in what I do, the reward would not be due to me, but to Him who wrought in me.
A. Make the most of your free will; arm your tongue against God, and therein prove yourself free, if you will, to blaspheme. But to go a step farther, there is no doubt as to your sentiments, and the delusions of your profession have become as clear as day. Now, let us turn back to the starting-point of our discussion. You said just now that, granted God's assistance, man may be sinless if he chooses. Tell me, please, for how long? For ever, or only for a short time?
C. Your question is unnecessary. If I say for a short time, for ever will none the less be implied. For whatever you allow for a short time, you will admit may last for ever.
A. I do not quite understand your meaning.
C. Are you so senseless that you do not recognize plain facts?
7. A. I am not ashamed of my ignorance. And both sides ought to be well agreed on a definition of the subject of dispute.
C. I maintain this: he who can keep himself from sin one day, may do so another day: if he can on two, he may on three; if on three, on thirty: and so on for three hundred, or three thousand, or as long as ever he chooses to do so.
A. Say then at once that a man may be without sin for ever, if he chooses. Can we do anything we like?
C. Certainly not, for I cannot do all I should like; but all I say is this, that a man can be without sin, if he chooses.
A. Be so good as to tell me this: do you think I am a man or a beast?
C. If I had any doubt as to whether you were a man, or a beast, I should confess myself to be the latter.
A. If then, as you say, I am a man, how is it that when I wish and earnestly desire not to sin, I do transgress?
C. Because your choice is imperfect. If you really wished not to sin, you really would not.
A. Well then, you who accuse me of not having a real desire, are you free from sin because you have a real desire?
C. As though I were talking of myself whom I admit to be a sinner, and not of the few exceptional ones, if any, who have resolved not to sin.
8. A. Still, I who question, and you who answer, both consider ourselves sinners.
C. But we are capable of not being so, if we please.
A. I said I did not wish to sin, and no doubt your feeling is the same. How is it then that what we both wish we can neither do?
C. Because we do not wish perfectly.
A. Show me any of our ancestors who had a perfect will and the power in perfection.
C. That is not easy. And when I say that a man may be without sin if he chooses, I do not contend that there ever have been such; I only maintain the abstract possibility— if he chooses. For possibility of being is one thing, and is expressed in Greek by τῇ δυνάμει (possibility); being is another, the equivalent for which is τῇ ἐνεργεί& 139· (actuality). I can be a physician; but meanwhile I am not. I can be an artisan; but I have not yet learned a trade. So, whatever I am able to be, though I am not that yet, I shall be if I choose.
9. A. Art is one thing, that which is above art is another. Medical skill, craftsmanship, and so on, are found in many persons; but to be always without sin is a characteristic of the Divine power only. Therefore, either give me an instance of those who were for ever without sin; or, if you cannot find one, confess your impotence, lay aside bombast, and do not mock the ears of fools with this being and possibility of being of yours. For who will grant that a man can do what no man was ever able to do? You have not learned even the rudiments of logic. For if a man is able, he is no longer unable. Either grant that some one was able to do what you maintain was possible to be done; or if no one has had this power, you must, though against your will, be held to this position, that no one is able to effect what yet you profess to be possible. That was the point at issue between the powerful logicians, Diodorus and Chrysippus, in their discussion of possibility. Diodorus says that alone can possibly happen which is either true or will be true. And whatever will be, that, he says, must of necessity happen. But whatever will not be, that cannot possibly happen. Chrysippus, however, says that things which will not be might happen; for instance, this pearl might be broken, even though it never will. They, therefore, who say that a man can be without sin if he chooses, will not be able to prove the truth of the assertion, unless they show that it will come to pass. But whereas the whole future is uncertain, and especially such things as have never occurred, it is clear that they say something will be which will not be. And Ecclesiastes supports this decision: “All that shall be, has already been in former ages.”
10. C. Pray answer this question: has God given possible or impossible commands?
A. I see your drift. But I must discuss it later on, that we may not, by confusing different questions, leave our audience in a fog. I admit that God has given possible commands, for otherwise He would Himself be the author of injustice, were He to demand the doing of what cannot possibly be done. Reserving this until later, finish your argument that a man can be without sin, if he chooses. You will either give instances of such ability, or, if no one has had the power, you will clearly confess that a man cannot avoid sin always.
C. Since you press me to give what I am not bound to give, consider what our Lord says, “That it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of heaven.” And yet he said a thing might possibly happen, which never has happened. For no camel has ever gone through a needle's eye.
Source: Against the Pelagians (New Advent)