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“A Treatise on Nature and Grace: Against Pelagius” by St. Augustine is a seminal work that explores the theological discourse of nature, grace, and human will. Written against the backdrop of the Pelagian controversy, Augustine systematically dismantles Pelagius’s views on human nature and the necessity of divine grace for salvation.
奥古斯丁所著的《论本性与恩典：反对伯拉纠》是一部开创性著作，探讨了关于本性、恩典和人类意志的神学论述。在伯拉纠主义争论的背景下，奥古斯丁系统地驳斥了伯拉纠关于人性和得救必需神圣恩典的观点。
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Key theological points of the treatise include:
该论文的主要神学要点包括：
Nature and Grace: Augustine emphasizes that human nature, though originally created pure and whole by God, was later corrupted by sin. This corruption necessitates divine grace for its redemption and restoration. Without this grace, human nature remains wounded, incapable of returning to its original state of righteousness.
本性与恩典：奥古斯丁强调，人性虽然最初由上帝创造为纯洁完整的，但后来被罪所败坏。这种败坏使得神圣恩典成为人类救赎和恢复的必需。没有这恩典，人性仍然受伤，无法回到其原始的义的状态。
The Necessity of Christ’s Grace: Augustine argues against the Pelagian view that human nature can achieve righteousness independently of Christ’s grace. He posits that the whole of human nature is subject to the just wrath of God due to sin, and it is only through the grace of Christ that humanity can be redeemed. This grace is not due to human merit but is a free gift from God.
基督恩典的必要性：奥古斯丁反对伯拉纠认为人性能够独立于基督恩典而达到义的观点。他主张，整个人性因罪而受到上帝公义忿怒的管制，只有通过基督的恩典，人类才能得蒙救赎。这恩典不是因人的功德，而是上帝的白白赐予。
Pelagian Misinterpretations: The treatise addresses various misinterpretations and misapplications of scripture by Pelagius, particularly concerning the nature of sin and the capacity of human nature to avoid sin. Augustine clarifies that sin, though not a physical substance, can corrupt human nature profoundly, necessitating divine intervention for healing and restoration.
伯拉纠的误解：该论文处理了伯拉纠对圣经的各种误解和误用，特别是关于罪的本质和人性避免罪的能力。奥古斯丁澄清，罪虽然不是物质实体，但能深刻地败坏人性，需要神圣干预来医治和恢复。
The Righteousness of God: The treatise explores the concept of God’s righteousness, contrasting it with human righteousness. Augustine clarifies that the righteousness of God is not about strict adherence to the law but about embracing the grace offered through Christ. This grace leads to true righteousness, which is beyond human capability to achieve on its own.
上帝的公义：该论文探讨了上帝公义的概念，并将其与人的公义进行对比。奥古斯丁澄清，上帝的公义不是关于严格遵守律法，而是关于接受通过基督提供的恩典。这恩典引导人达到真正的公义，这是人类自身无法实现的。
The Struggle Against Sin: The book provides a nuanced understanding of the struggle against sin. Augustine discusses the various types of sins, including sins of ignorance and deliberate sins, and the need for divine assistance in overcoming these sins. He argues that while human will plays a role in resisting sin, it is ultimately insufficient without the enabling power of God’s grace.
与罪的争战：该书提供了对与罪争战的细致理解。奥古斯丁讨论了各种类型的罪，包括无知之罪和故意之罪，以及克服这些罪需要神圣帮助。他论证说，虽然人的意志在抵抗罪中发挥作用，但若没有上帝恩典的赋能，最终是不足的。
He begins with a statement of what is to be investigated concerning nature and grace; he shows that nature, as propagated from the flesh of the sinful Adam, being no longer what God made it at first,—faultless and sound,—requires the aid of grace, in order that it may be redeemed from the wrath of God and regulated for the perfection of righteousness: that the penal fault of nature leads to a most righteous retribution: whilst grace itself is not rendered to any deserts of ours, but is given gratuitously; and they who are not delivered by it are justly condemned.
他以阐述关于本性与恩典所需探究的内容开始；他表明本性，由于从有罪的亚当肉体繁衍而来，不再是上帝最初所创造的那样——无瑕且完好——因此需要恩典的帮助，为要从上帝的忿怒中得蒙救赎并得以规范以臻完全的义：本性的刑罚性过犯导致最公正的报应；而恩典本身并非因我们的任何功德而赐予，乃是白白地给予；那些未被恩典拯救的人被定罪是公正的。
He afterwards refutes, with answers on every several point, a work by Pelagius, who supports this self-same nature in opposition to grace; among other things especially, in his desire to recommend the opinion that a man can live without sin, he contended that nature had not been weakened and changed by sin; for, otherwise, the matter of sin (which he thinks absurd) would be its punishment, if the sinner were weakened to such a degree that he committed more sin.
随后，他逐点回应并驳斥了伯拉纠的著作，后者支持这同一本性而反对恩典；尤其是在其他事项中，伯拉纠因渴望推广人可以无罪生活的观点，辩称本性并未因罪而被削弱和改变；否则，罪的本质（他认为这荒谬）将成为其惩罚，如果罪人被削弱到如此程度以致他犯更多的罪。
He goes on to enumerate sundry righteous men both of the Old and of the New Testaments: deeming these to have been free from sin, he alleged the possibility of not sinning to be inherent in man; and this he attributed to God’s grace, on the ground that God is the author of that nature in which is inseparably inherent this possibility of avoiding sin.
他继续列举旧约和新约中的各种义人：认为这些人是无罪的，他声称不犯罪的可能性是人本性内在固有的；并将此归功于上帝的恩典，理由是上帝是那本性的创造者，而避免犯罪的可能性与该本性不可分离地固有相连。
Towards the end of this treatise there is an examination of sundry extracts from old writers, which Pelagius adduced in support of his views, and expressly from Hilary, Ambrose, and even Augustin himself.
在本论文的结尾部分，有对古代作家摘录的检视，这些摘录是伯拉纠用来支持其观点的，特别是来自希拉里、安波罗修，甚至奥古斯丁本人的著作。
Table of Contents
目录
Argument.
论点。
The Occasion of Publishing This Work; What God’s Righteousness is.
发表此著作的缘由；上帝的义是什么。
Faith in Christ Not Necessary to Salvation, If a Man Without It Can Lead a Righteous Life.
若人无信仍能过义人生活，则信基督对救恩便非必要。
Nature Was Created Sound and Whole; It Was Afterwards Corrupted by Sin.
本性被创造时是健全完整的；后来被罪所败坏。
Free Grace.
白白的恩典。
It Was a Matter of Justice that All Should Be Condemned.
所有人都被定罪是公义之事。
The Pelagians Have Very Strong and Active Minds.
伯拉纠派有非常强大活跃的头脑。
He Proceeds to Confute the Work of Pelagius; He Refrains as Yet from Mentioning Pelagius’ Name.
他继续驳斥伯拉纠的著作；他暂时避免提及伯拉纠的名字。
A Distinction Drawn by Pelagius Between the Possible and Actual.
伯拉纠对可能性和实际性的区分。
Even They Who Were Not Able to Be Justified are Condemned.
即使那些无法被称义的人也被定罪。
He Could Not Be Justified, Who Had Not Heard of the Name of Christ; Rendering the Cross of Christ of None Effect.
未曾听闻基督之名的人不能被称义；使基督的十字架归于无效。
Grace Subtly Acknowledged by Pelagius.
伯拉纠微妙地承认恩典。
In Our Discussions About Grace, We Do Not Speak of that Which Relates to the Constitution of Our Nature, But to Its Restoration.
在我们关于恩典的讨论中，我们所说的不是关乎我们本性的构成，而是关乎其恢复。
The Scope and Purpose of the Law’s Threatenings; ‘Perfect Wayfarers.’
律法威胁的范围和目的；”完全的路人”。
Refutation of Pelagius.
对伯拉纠的驳斥。
Not Everything [of Doctrinal Truth] is Written in Scripture in So Many Words.
并非所有[教义真理]都明确地记载于圣经之中。
Pelagius Corrupts a Passage of the Apostle James by Adding a Note of Interrogation.
伯拉纠通过添加疑问语气败坏了使徒雅各的一段经文。
Explanation of This Text Continued.
对此经文的解释继续。
Who May Be Said to Be in the Flesh.
谁可被称为活在肉体中。
Sins of Ignorance; To Whom Wisdom is Given by God on Their Requesting It.
无知之罪；上帝将智慧赐给那些寻求的人。
What Prayer Pelagius Would Admit to Be Necessary.
伯拉纠会承认何种祷告是必要的。
Pelagius Denies that Human Nature Has Been Depraved or Corrupted by Sin.
伯拉纠否认人性已被罪败坏或腐蚀。
How Our Nature Could Be Vitiated by Sin, Even Though It Be Not a Substance.
我们的本性如何被罪败坏，尽管罪不是一种实体。
Adam Delivered by the Mercy of Christ.
亚当因基督的怜悯得救。
Sin and the Penalty of Sin the Same.
罪与罪的刑罚相同。
God Forsakes Only Those Who Deserve to Be Forsaken. We are Sufficient of Ourselves to Commit Sin; But Not to Return to the Way of Righteousness. Death is the Punishment, Not the Cause of Sin.
上帝只离弃那些应当被离弃的人。我们自己足以犯罪；但不能自己回归义路。死亡是罪的惩罚，而非罪的原因。
Christ Died of His Own Power and Choice.
基督凭祂自己的权能和选择而死。
Even Evils, Through God’s Mercy, are of Use.
即使是邪恶，通过上帝的怜悯，也有其用处。
The Disposition of Nearly All Who Go Astray. With Some Heretics Our Business Ought Not to Be Disputation, But Prayer.
几乎所有迷途者的心态。对某些异端，我们的任务不应是辩论，而是祷告。
A Simile to Show that God’s Grace is Necessary for Doing Any Good Work Whatever. God Never Forsakes the Justified Man If He Be Not Himself Forsaken.
一个比喻，表明上帝的恩典对做任何善工都是必要的。上帝永不离弃被称义的人，除非此人先离弃上帝。
Sin is Removed by Sin.
罪被罪所除去。
The Order and Process of Healing Our Heavenly Physician Does Not Adopt from the Sick Patient, But Derives from Himself. What Cause the Righteous Have for Fearing.
医治的秩序和过程，我们的天上医师不是从病人那里采纳，而是源自祂自己。义人惧怕的原因。
God Forsakes Us to Some Extent that We May Not Grow Proud.
上帝在某种程度上离弃我们，使我们不至于骄傲。
Not Every Sin is Pride. How Pride is the Commencement of Every Sin.
并非所有罪都是骄傲。骄傲如何成为一切罪的开端。
A Man’s Sin is His Own, But He Needs Grace for His Cure.
人的罪是他自己的，但他需要恩典才能得医治。
Why God Does Not Immediately Cure Pride Itself. The Secret and Insidious Growth of Pride. Preventing and Subsequent Grace.
为何上帝不立即医治骄傲本身。骄傲的隐秘和潜伏性增长。先行和后续的恩典。
Pride Even in Such Things as are Done Aright Must Be Avoided. Free Will is Not Taken Away When Grace is Preached.
即使在正确行事中的骄傲也必须避免。宣讲恩典并不剥夺自由意志。
Being Wholly Without Sin Does Not Put Man on an Equality with God.
完全无罪并不使人与上帝平等。
We Must Not Lie, Even for the Sake of Moderation. The Praise of Humility Must Not Be Placed to the Account of Falsehood.
我们不可说谎，即使是为了谦虚。谦卑的赞美不可归于虚假。
Pelagius Glorifies God as Creator at the Expense of God as Saviour.
伯拉纠以贬低上帝为救主的代价来荣耀上帝为创造者。
Why There is a Record in Scripture of Certain Men’s Sins, Recklessness in Sin Accounts It to Be So Much Loss Whenever It Falls Short in Gratifying Lust.
为何圣经记载某些人的罪，肆无忌惮地犯罪将其视为在满足情欲上有所缺乏时的损失。
Whether Holy Men Have Died Without Sin.
圣人是否无罪而终。
The Blessed Virgin Mary May Have Lived Without Sin. None of the Saints Besides Her Without Sin.
蒙福的童贞马利亚可能无罪而活。除她之外的圣徒都有罪。
Why Scripture Has Not Mentioned the Sins of All.
为何圣经未提及所有人的罪。
Pelagius Argues that Abel Was Sinless.
伯拉纠辩称亚伯无罪。
Why Cain Has Been by Some Thought to Have Had Children by His Mother Eve. The Sins of Righteous Men. Who Can Be Both Righteous, and Yet Not Without Sin.
为何有人认为该隐与其母夏娃生了孩子。义人的罪。谁能既是义人，又非无罪。
Shall We Follow Scripture, or Add to Its Declarations?
我们应当遵循圣经，还是添加到其声明中？
For What Pelagius Thought that Christ is Necessary to Us.
伯拉纠认为基督对我们必要的原因。
How the Term ‘All’ Is to Be Understood.
“所有”一词应如何理解。
A Man Can Be Sinless, But Only by the Help of Grace. In the Saints This Possibility Advances and Keeps Pace with the Realization.
人可以无罪，但只能借助恩典。在圣徒中，这种可能性随着实现而进步并保持同步。
God Commands No Impossibilities.
上帝不命令不可能的事。
State of the Question Between the Pelagians and the Catholics. Holy Men of Old Saved by the Self-Same Faith in Christ Which We Exercise.
伯拉纠派与天主教徒之间问题的状态。古代圣人因我们所实践的同一基督信仰而得救。
The Whole Discussion is About Grace.
整个讨论都是关于恩典。
Pelagius Distinguishes Between a Power and Its Use.
伯拉纠区分能力与其运用。
There is No Incompatibility Between Necessity and Free Will.
必然性与自由意志之间没有不相容。
The Same Continued.
同上继续。
The Assistance of Grace in a Perfect Nature.
在完美本性中恩典的帮助。
It Does Not Detract from God’s Almighty Power, that He is Incapable of Either Sinning, or Dying, or Destroying Himself.
上帝不能犯罪、死亡或自我毁灭，这并不减损祂的全能。
Even Pious and God-Fearing Men Resist Grace.
即使虔诚敬畏上帝的人也抵挡恩典。
In What Sense Pelagius Attributed to God’s Grace the Capacity of Not Sinning.
伯拉纠在何种意义上将不犯罪的能力归于上帝的恩典。
Pelagius Admits ‘Contrary Flesh’ In the Unbaptized.
伯拉纠承认未受洗者有”相反的肉体”。
Paul Asserts that the Flesh is Contrary Even in the Baptized.
保罗断言即使在已受洗的人中肉体也是相反的。
Concerning What Grace of God is Here Under Discussion. The Ungodly Man, When Dying, is Not Delivered from Concupiscence.
关于这里所讨论的上帝恩典。不敬虔的人临死时未脱离情欲。
Does God Create Contraries?
上帝创造相反的事物吗？
Pelagius’ Admission as Regards the Unbaptized, Fatal.
伯拉纠关于未受洗者的承认是致命的。
‘This Body of Death,’ So Called from Its Defect, Not from Its Substance.
“这取死的身体”，因其缺陷而非其实质而得名。
The Works, Not the Substance, of the ‘Flesh’ Opposed to the ‘Spirit.’
“肉体”的行为，而非其实质，与”圣灵”相对。
Who May Be Said to Be Under the Law.
谁可被称为在律法之下。
Despite the Devil, Man May, by God’s Help, Be Perfected.
尽管有魔鬼，人可借上帝的帮助而完全。
Pelagius Puts Nature in the Place of Grace.
伯拉纠将本性置于恩典之位。
Whether Any Man is Without Sin in This Life.
此生中是否有人无罪。
Augustin Replies Against the Quotations Which Pelagius Had Advanced Out of the Catholic Writers. Lactantius.
奥古斯丁回应伯拉纠从天主教作家中引用的话。拉克坦修。
Hilary. The Pure in Heart Blessed. The Doing and Perfecting of Righteousness.
希拉里。清心的人有福了。行义与成全义。
He Meets Pelagius with Another Passage from Hilary.
他用希拉里的另一段话回应伯拉纠。
Ambrose.
安波罗修。
Augustin Adduces in Reply Some Other Passages of Ambrose.
奥古斯丁引用安波罗修的其他段落作为回应。
John of Constantinople.
君士坦丁堡的约翰。
Xystus.
西斯图斯。
Jerome.
杰罗姆。
A Certain Necessity of Sinning.
犯罪的某种必然性。
Augustin Himself. Two Methods Whereby Sins, Like Diseases, are Guarded Against.
奥古斯丁自己。防范罪如同防范疾病的两种方法。
Augustin Quotes Himself on Free Will.
奥古斯丁引用自己关于自由意志的言论。
How to Exhort Men to Faith, Repentance, and Advancement.
如何劝勉人们信心、悔改和进步。
God Enjoins No Impossibility, Because All Things are Possible and Easy to Love.
上帝不命令不可能的事，因为对爱而言一切都是可能且容易的。
The Degrees of Love are Also Degrees of Holiness.
爱的程度也是圣洁的程度。