brought back to Catholic Unity, the
"Christian Combat," the "One Baptism," three books against Parmeian,
letter to Glorius and three others, and a conference with Bishop
Fortunatus, at Turbusum.

As if by divine inspiration he had laid down in a work on "Free Will,"
which he had begun at Rome, enlarged at Tagasta, and completed in 395,
principles which afford sufficient answer to the errors of Pelagianism.
This heresy broached novel teachings on man, the fall, and the state in
which that fall had left the human race. St. Augustine, who had not been
able to take part in the council of Carthage, where Pelagius was first
condemned, brought out in clear light the true doctrine and nature and
action of supernatural grace, and the effects of original sin on man's
will and heart. His treatises on "Merit" and the "Remission of Sins,"
explained all the weakness of fallen nature, the need of divine grace to
perform actions that conduce to eternal life, and the necessity and
place of human effort in the work of justification and faith. As it was
asserted that children should not be baptized because the sin of Adam
was not transmitted to them, he wrote a book on the "Baptism of
Children." In "Nature and Grace" and "Faith and its Works," "On the
Grace of Jesus Christ" and "Original Sin," still further explanation and
argument are given to establish Catholic truth.

Still another heresy was beginning to poison religious thought:
Arianism, or the denial of the divinity of Jesus Christ, was invading
the church of Africa. And the writings of St. Augustine against this
movement are among his most luminous and brilliant works. He wrote three
letters and fifteen books on the Trinity--these he commenced in 400 and
completed in 416. Perhaps the clearest and plainest are the one hundred
and twenty-four treatises (so called) on the Gospel of St. John, and ten
on the First Epistle of the same Apostle. They were sermons or
catechetical instructions and homilies, delivered during the year 416 to
his flock, on the prevalent heresies but especially on the Arian. And
his response to the five questions of Honorius, a citizen of Carthage,
contains lucid expositions of some difficult portions of Scripture.

On Scripture matters, besides the works just mentioned, St. Augustine's
enlightened views are found in twelve books on the "Literal Sense of
Genesis;" in these he seems to have divined all modern objections and
theories about this work of Moses. O