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De la grâce de Jésus-Christ et du péché originel

9.

Maintenant, que Pélage s'examine lui-même et porte sur ses écrits un jugement impartial, et il comprendra qu'il est atteint directement par cette sentence. Il a surpris la bonne foi des évêques de Palestine, de là cette apparente justification dont il se flatte ; à Rome, où vous savez qu'il est très-connu, il n'a pu tromper personne, malgré les moyens de toute sorte qu'il a employés pour y parvenir. Le bienheureux pape Zosime ne pouvait pas oublier ce que son glorieux prédécesseur pensait des actes mêmes du procès. Il comprit également ce que cette foi romaine qui doit être prêchée dans le Seigneur à toutes les nations de la terre¹ pouvait penser de Pélage, puisque les Romains, comme un seul homme, réunissaient tous leurs efforts pour venger la vérité catholique des attaques de l'erreur. Pélage n'avait-il pas vécu au milieu de ces Romains? sa doctrine pouvait-elle donc leur rester inconnue ? Ils savaient parfaite. ment aussi que Pélage avait pour disciple fidèle ce même Célestius, sur lequel ils pouvaient rendre un témoignage authentique et véritable. Or, que pensait le saint pape Innocent de ces actes du synode de Palestine, dans lesquels Pélage se flattait de trouver sa justification ? Vous pourrez le savoir en lisant la lettre qu'il nous a écrite à ce sujet, et le mémoire adressé par le synode d'Afrique en réponse au pape Zosime. Quoique nous vous ayons déjà transmis tous ces documents, nous croyons devoir vous les rappeler dans cet ouvrage.

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A Treatise on the grace of christ, and on original sin

Chapter 9 [VIII.]--Pelagius Deceived the Council in Palestine, But Was Unable to Deceive the Church at Rome.

Wherefore Pelagius, too, if he will only reflect candidly on his own position and writings, has no reason for saying that he ought not to have been banned with such a sentence. For although he deceived the council in Palestine, seemingly clearing himself before it, he entirely failed in imposing on the church at Rome (where, as you well know, he is by no means a stranger), although he went so far as to make the attempt, if he might somehow succeed. But, as I have just said, he entirely failed. For the most blessed Pope Zosimus recollected what his predecessor, who had set him so worthy an example, had thought of these very proceedings. Nor did he omit to observe what opinion was entertained about this man by the trusty Romans, whose faith deserved to be spoken of in the Lord, ¹ and whose consistent zeal in defence of catholic truth against this heresy he saw prevailing amongst them with warmth, and at the same time most perfect harmony. The man had lived among them for a long while, and his opinions could not escape their notice; moreover, they had so completely found out his disciple Coelestius, as to be able at once to adduce the most trustworthy and irrefragable evidence on this subject. Now what was the solemn judgment which the holy Pope Innocent formed respecting the proceedings in the Synod of Palestine, by which Pelagius boasts of having been acquitted, you may indeed read in the letter which he addressed to me. It is duly mentioned also in the answer which was forwarded by the African Synod to the venerable Pope Zosimus and which, along with the other instructions, we have despatched to your loving selves. ² But it seems to me, at the same time, that I ought not to omit producing the particulars in the present work.