Глава XXII

Infants have no will, the merit of which could precede grace 44. But let men take into account whatever good merit they may think must precede, that any one may be justified by Divine grace; these [people] do not understand that when they say this, they are doing nothing more than simply rejecting grace; but, as I said, let them take into account whatever merits they like when they talk about adults, because with regard to infants, the Pelagians will definitely not find anything to answer. For infants do not [yet] have any will to accept grace, and [Pelagians] say that [grace] is preceded by the merit of this very will. Moreover, we see that babies resist crying when they are baptized and when they receive the Divine sacraments, which would be imputed to them as a great sin of wickedness if they had already used a free decision; however, grace does not retreat even from those who resist, and it is clear that without any previous merit, otherwise grace would no longer be grace. And sometimes this grace is given to the children of unbelievers when, by the secret providence of God, they somehow fall into the hands of pious people, and sometimes the children of believers do not inherit it, because some obstacle arises, so that [grace] cannot come to the aid of those in danger. And all this is done according to the secret providence of God, whose judgments are incomprehensible and ways unsearchable 253. Let's see in what sense the apostle said these words and what preceded it. After all, he was talking about Jews and pagans, and he wrote to the Romans, that is, to the pagans, and said this: Just as you once did not believe (non credidistis) God, but have now inherited mercy because of their unfaithfulness (in illorum incredulitate), so they also have now disbelieved for the sake of mercy towards you, so that they [later] would inherit mercy: for God has concluded everyone in infidelity (in infidelitate), in order to have mercy on everyone 254. And when the apostle thought about what he said, marveling at both the exact truth of his saying and the great depth of it - how God concluded everyone in unfaithfulness in order to have mercy on everyone, as if doing evil so that good could come out - he immediately exclaimed and said: Oh, the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments and inscrutable are His ways 255 . And perverse people, not understanding these incomprehensible judgments and inscrutable ways, being quick to condemn and incapable of understanding, considered and brought as an accusation to the apostle that he was saying the following: Let us do evil so that good may come 256. It is impossible for the apostle to say this, but foolish people thought that this was being said when they heard what the apostle said: But the law came later, so that the crime increased. But when sin increased, grace began to abound 257. However, grace, of course, makes it so that good is already done by those who previously did evil, and not so that [people] remain in evil and expect that they will be rewarded with good for it. So, they should not say: Let us do evil so that good may come out, but: “We did evil, and good came out; let us now do good, so that in the next century we may receive good for good, just as in this century we received good for evil.” That is why it is written in the psalm: I will sing mercy and justice to you, O Lord 258. So, the first time the Son of Man came into the world not to judge the world, but so that the world would be saved through Him 259 - this is by mercy - and the second time he will come for judgment, to judge the living and the dead; although in the present time salvation itself is also not accomplished without judgment, but secretly, which is why it is written: I came into this world for judgment, so that those who do not see may see, and those who see will become blind 260 . De gratia et libero arbitrio (CPL 352). Translation based on the publication: Patrologiae Cursus Completus. Series Latina. Accurante J.-P. Migne. Paris, 1845. T. 44, Col. 881–912. Rom 11:30–32. To the Synod. Transl.: Just as you were once disobedient to God, but now received mercy because of their disobedience, so they are now disobedient so that you may have mercy, so that they themselves may also receive mercy. For God imprisoned everyone in disobedience in order to have mercy on everyone.