Against the Pelagians

^15. All this makes it clear that in Holy Scripture there are two sorts of perfection, two of righteousness, and two of fear. The first is that perfection, and incomparable truth, and perfect righteousness and fear, which is the beginning of wisdom, and which we must measure by the excellence of God; the second, which is within the range not only of men, but of every creature, and is not inconsistent with our frailty, as we read in the Psalms: “In Your sight shall no man living be justified,” is that righteousness which is said to be perfect, not in comparison with God, but as recognized by God. Job, and Zacharias, and Elizabeth, were called righteous, in respect of that righteousness which might some day turn to unrighteousness, and not in respect of that which is incapable of change, concerning which it is said, “I am God, and change not.” And this is that which the Apostle elsewhere writes: “That which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses”; because, that is, the righteousness of the law, in comparison of the grace of the Gospel, does not seem to be righteousness at all. “For if,” he says, that which passes away was with glory, much more that which remains is in glory. And again, “We know in part, and we prophesy in part; but when that which is perfect has come, that which is in part shall be done away.” And, “For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know even as also I have been known.” And in the Psalms, “Such knowledge is too wonderful for me; it is high, I cannot attain unto it.” And again, “When I thought how I might know this, it was too painful for me; until I went into the sanctuary of God, and considered their latter end.” And in the same place, “I was as a beast before you: nevertheless I am continually with you.” And Jeremiah says, “Every man has become brutish and without knowledge.” And to return to the Apostle Paul, “The foolishness of God is wiser than men.” And much besides, which I omit for brevity's sake.

16. C. My dear Atticus, your speech is really a clever feat of memory. But the labour you have spent in mustering this host of authorities is to my advantage. For I do not any more than you compare man with God, but with other men, in comparison with whom he who takes the trouble can be perfect. And so, when we say that man, if he chooses, can be without sin, the standard is the measure of man, not the majesty of God, in comparison with Whom no creature can be perfect.

A. Critobulus, I am obliged to you for reminding me of the fact. For it is just my own view that no creature can be perfect in respect of true and finished righteousness. But that one differs from another, and that one man's righteousness is not the same as another's, no one doubts; nor again that one may be greater or less than another, and yet that, relatively to their own status and capacity, men may be called righteous who are not righteous when compared with others. For instance, the Apostle Paul, the chosen vessel who laboured more than all the Apostles, was, I suppose, righteous when he wrote to Timothy, “I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day: and not only to me, but also to all them that love His appearing.” Timothy, his disciple and imitator, whom he taught the rules of action and the limits of virtue, was also righteous. Are we to think there was one and the same righteousness in them both, and that he had not more merit who laboured more than all? “In my Father's house are many mansions.” I suppose there are also different degrees of merit. “One star differs from another star in glory,” and in the one body of the Church there are different members. The sun has its own splendour, the moon tempers the darkness of the night; and the five heavenly bodies which are called planets traverse the sky in different tracks and with different degrees of luminousness. There are countless other stars whose movements we trace in the firmament. Each has its own brightness, and though each in respect of its own is perfect, yet, in comparison with one of greater magnitude, it lacks perfection. In the body also with its different members, the eye has one function, the hand another, the foot another. Whence the Apostle says, “The eye cannot say to the hand, I have no need of you: or again the head to the feet, I have no need of you. Are all Apostles? Are all prophets? Are all teachers? Are all workers of miracles? Have all gifts of healing? Do all speak with tongues? Do all interpret? But desire earnestly the greater gifts. But all these works the one and the same Spirit, dividing to each one severally even as He will.” And here mark carefully that he does not say, as each member desires, but as the Spirit Himself will. For the vessel cannot say to him that makes it, “Why do you make me thus or thus? Hath not the potter a right over the clay, from the same lump to make one part a vessel unto honour, and another unto dishonour?” And so in close sequence he added, “Desire earnestly the greater gifts,” so that, by the exercise of faith and diligence, we may win something in addition to other gifts, and may be superior to those who, compared with us, are in the second or third class. In a great house there are different vessels, some of gold, some of silver, brass, iron, wood. And yet while in its kind a vessel of brass is perfect, in comparison with one of silver it is called imperfect, and again one of silver, compared with one of gold, is inferior. And thus, when compared with one another, all things are imperfect and perfect. In a field of good soil, and from one sowing, there springs a crop thirty-fold, sixty-fold, or a hundred-fold. The very numbers show that there is disparity in the parts of the produce, and yet in its own kind each is perfect. Elizabeth and Zacharias, whom you adduce and with whom you cover yourself as with an impenetrable shield, may teach us how far they are beneath the holiness of blessed Mary, the Lord's Mother, who, conscious that God was dwelling in her, proclaims without reserve, “Behold, from henceforth all generations shall call me blessed. For He that is mighty has done to me great things; and holy is His name. And His mercy is unto generations and generations of them that fear Him: He has showed strength with His arm.” Where, observe, she says she is blessed not by her own merit and virtue, but by the mercy of God dwelling in her. And John himself, a greater than whom has not arisen among the sons of men, is better than his parents. For not only does our Lord compare him with men, but with angels also. And yet he, who was greater on earth than all other men, is said to be less than the least in the kingdom of heaven.