were of the full force of Latin words, and at the mercy of an interpreter. They demanded that Pelagius should be summoned to Rome and examined afresh, to see whether he acknowledged grace in the full scriptural sense. To enable the Roman bishop to judge dispassionately of the case they forwarded the book of Pelagius, on which Timasius and James had sought the judgment of Augustine, and the book (de Naturâ et Gratiâ) which Augustine had written in reply. They specially marked some passages in Pelagius, from which they thought Innocent must inevitably conclude that Pelagius allowed no other grace than the nature with which God had originally endowed man. Innocent answered this threefold appeal in three letters written Jan. 27, 417. He began each with a strong assertion of the supreme authority of his see and many expressions of satisfaction that the controversy had been referred to him for final decision. He expressed doubt whether the record of the proceedings at Diospolis he had received was authentic. The book of Pelagius he unhesitatingly pronounced blasphemous and dangerous, and gave his judgment that Pelagius, Coelestius, and all abettors of their views ought to be excommunicated.
Innocent died Mar. 12, 417, and was succeeded by Zosimus, whose name seems to indicate his Eastern origin. Coelestius left Ephesus, whither he had gone on his expulsion from Africa and obtained ordination as presbyter, and proceeded to Constantinople, whence, as he began disseminating his peculiar opinions, he was driven by its bishop, Atticus. He went at once to Rome to clear himself of the suspicions and charges urged against him. He laid before Zosimus a confession of his faith, which, after a minute and elaborate exposition of the chief articles of the Catholic faith, dealt with the controverted doctrines of grace. Treating them as really lying outside the articles of faith, he submitted himself to the judgment of the apostolic see, if in any way he had gone astray from scriptural truth. He professed his belief that infants ought to be baptized for the remission of sins in accordance with church practice, as the Lord had appointed that the kingdom of heaven could not be bestowed save upon the baptized. But he did not admit that infants derived sin by propagation; sin is not born with man, but is his own act of choice. To impute evil to human nature antecedently to any exercise of the will he held injurious to the Creator, as making Him the author of evil. Zosimus held a synod in the basilica of St. Clement. He asked Coelestius whether he condemned all the errors ascribed to him. Coelestius answered that he condemned all that Innocent had condemned, and was ready to condemn all that the apostolic see deemed heretical. Zosimus declined to pronounce a definitive sentence, but deprived and excommunicated the bps. Heros and Lazarus, who had not appeared to substantiate the charges made against the Pelagians, and after an interval of two months wrote to Aurelius and other African bishops, censuring them for the premature condemnation of Coelestius. He refused to decide upon the merits of the case until the accusers appeared before him, whilst he informed the African bishops that he had admonished Coelestius and his followers to abstain from these nice and curious questions which did not tend to edification. After the despatch of this letter Zosimus received one from Praylius, the new bp. of Jerusalem, speaking favourably of Pelagius, and with it a letter from Pelagius and a confession of faith, which he had drawn up for Innocent, but which, reaching Rome after Innocent's death, were now delivered to his successor. This letter of Pelagius is lost, and known only by quotations in Augustine. The confession of faith is extant. Like that of Coelestius, it recapitulates the great articles of the Christian faith. In it he declared that he recognized free will in such a way as that man always needs the aid of God, and charged with error both those who say with the Manicheans that man cannot avoid sin, and those who assert with Jovinian that man cannot sin. He was willing to amend his statements if he had spoken incautiously, and to conform them to the judgment of the prelate "who held the faith and see of Peter." Zosimus had the letter and creed read in public assembly, and pronounced them thoroughly Catholic and free from ambiguity. He even spoke of the Pelagians as men of unimpeachable faith ("absolutae fidei") who had been wrongly defamed. He wrote afresh to Aurelius and the African bishops, upbraiding them vehemently for their readiness to condemn men without a proper opportunity of defence, strongly denouncing the personal character of Heros and Lazarus as rendering them untrustworthy witnesses, and gratefully acknowledging that Pelagius and his followers had never really been estranged from Catholic truth—a conclusion strikingly different from that of his immediate predecessor. Augustine generally passes over in silence this action of Zosimus, speaking of it as an instance of gentle dealing with the accused, and rather implying that Zosimus, with an amiable simplicity, had allowed himself to be deceived by the specious and subtle admissions of the heretics. The African bishops were not willing to accept without remonstrance this judgment in favour of opinions which long study had taught them to regard as inimical to the faith and destructive of all true spiritual life. Meeting at Carthage, they drew up a long letter to Zosimus, defending themselves from the charges of hastiness and uncharitableness, justifying the condemnation of Pelagianism pronounced by Innocent, and entreating Zosimus to inquire afresh into the doctrines of Coelestius. The subdeacon Marcellinus was the bearer of this letter. Zosimus replied in a letter, Mar. 21, 418, extolling extravagantly the dignity of his own position as the supreme judge of religious appeals, but declaring that he had not taken any further steps, hinting also at a possible reconsideration. On May 1, 418, a full council of the African church, composed of 214 (others say 224) bishops, held in the basilica of Faustus at Carthage, Aurelius presiding, was unwilling to wait for a theological determination from the see of Rome, but asserted its own independence and formulated nine canons anathematizing the principal Pelagian dogmas, some of them prob-
