DEBATE
BETWEEN AUGUSTINE AND PELAGIUS ON THE ISSUES OF ORIGINAL SIN AND FREE WILL
INTRODUCTION
The
other great theologian who really loved the Christian life and delighted in following
the teachings of Jesus and Holy Scriptures concerning human’ morals is
Pelagius. For his enjoyment, there was nothing else than to be Christian and to
imitate and follow Jesus in his life. In this research paper, the controversy
between Pelagius and Augustine concerning original sin and free-will, will be
studied. This research paper will not focus on the theology of Augustine but on
Pelagius. The theology of Augustine will be mentioned to show the similarities
and differences. The theology of Pelagius regarding original sin and free will
will be emphatically studied in this paper. In the first part, the theology of
Augustine will be studied briefly. The theology of Pelagius concerning original
sin and free-will, will be addressed in the second part. Finally, what we will
have research will conclude.
CHAPTER-1
A
BRIEF HISTORY OF AUGUSTINE
Aurelius
Augustine was born at Tagaste in the province of Numidia, on November 13, 354.
It is believed that his father Patricius, a landowner, was not Christian, but
was converted to Christianity before his death. His mother, Monica, was a
Christian. As mentioned in his confession, he grew up in a poor family.
Actually, Augustine really detested going to school because Greek was his
particular bugbear.[1]
Augustine completed the whole normal course of studies at ages nineteen. He was
an excellent in student and he was best in both philosophy and theology.
Actually, his educational level was not really higher education.[2]
In
Augustine’s youth-life, he was very romantic and delighted to love and to be
loved. He then set his mind about doing as his friends did, not only for the
sheer enjoyment of lying together with a girl, but also for the pleasure of
talking about it afterward. He really preferred playing with girls, but his
enjoyment was set on the body of the girl who loved him. However, in April 25,
387, he was baptized by Bishop Ambrose.[3]
After that he himself committed his whole life to the teaching of the
scriptures and started with the beginning verses of Genesis.[4]
He became a good example, modest and humble. After having lived 76 years and
spent almost 40 years in the ministry, Saint Augustine’s life rested on the
cool hand of God on August 28, 430.[5]
AUGUSTINE’S THEOLOGY
Augustine’s
theology is contrary to Pelagius’ theology. In summary, Augustine believed that
man was created; Man was created in the image of God with freedom and will but
all of this was lost in the fall of Adam. In fact, we all have original sin,
even new born children. For salvation, divine grace is absolutely needed.
Infant baptism is necessary, because all new-born children have original sin
which has a divine penalty as the consequence. If an infant dies without
baptism, the infant is damned. Original sin is taken away in baptism. It says
again the salvation of man is attributed to grace and faith and even faith is
work of grace.[6]
The Roman Catholic Church and many Christians today agree with Augustine’s theology
of original sin and free will.
AUGUSTINE’S
THEOLOGY ON ORIGINAL SIN
Augustine
based his clear statement of original sin on the first book of the Bible,
Genesis 3, but it was Romans 5:12ff which really provided the key inspiration
for his theology. [7] In
Augustine’s view, the first two humans were the first human sinners, because Adam
and Eve freely chose to eat the forbidden fruit. In fact, since then almost all
humans have sin. Extremely mentioned all Christians except Jesus are the
company of sinners.[8] The
starting-point of Augustine’s theology concerning original sin is from infant
baptism. New-borns already have sin when the light of the world from the mother’s
womb is seen. In his confession and other writings, he illustrated his beliefs
concerning children when they enter the world lacking innocence because they
were already bound up in Adam’s original sin. His theological point is that
humanity is absolutely fallen away God, so God’s grace is absolutely needed.
For this reason, it says the custom of infant baptism was the single most
powerful rite for defending the doctrine of original sin.[9]
Augustine’s theology on original sin is that all people are truly born in sin
and both they and their world are shaped by sin. It says that Adam simply chose
to sin. Likewise, “each member of the human race except Jesus recapitulates
Adam’s choice, affirming his unity with Adam and the race.”[10]
AUGUSTINE’S
THEOLOGY ON FREE WILL
Regarding free will, Augustine emphasized
grace more than free will. He defined to Evodius that human free will can
become the slave of lust only by his will of the mind. Augustine shows the
relationship of human happiness to free will like this: if God makes you to be
happy, your happiness will come by necessity; it is not come by the exercise of
your will.[11]Augustine
wrote about free will in his famous book (City of God 5.9-10):
Our wills have
power to do all that God wanted them to do and foresaw they could do. Their
power, such as it is, is a real power. What they are to do they themselves will
most certainly do, because God foresaw both that they could do it and that they
would do and His knowledge cannot be mistaken…we are by no means under
compulsion to abandon free choice in favor of divine knowledge, nor need we
deny God forbid that God knows the future, as a condition for holding free
choice.[12]
In
Augustine’s view, God really gave free will to Adam and to the angels. This
free will is good, for it comes from God and is one of the characteristics of a
truly rational being. It, however, is an intermediate good. The free will can
decide to do what is good as well as evil. However, it says wither will is
itself the first cause of sin or the first causes it without sin. Here it is
mentioned:
“If
man is good, and if he would not be able to act rightly except by willing to do
so, he ought to have free will because without it he would not be able to act
rightly. Because he also sins through having free will, we are not to believe
that God gave it to him for that purpose. It is, therefore, a sufficient reason
why he ought to have been given it, that without it man could not live aright.”[13]
Augustine
spends so much more time on his basic metaphysics concerning free will and
devotes relatively little to the problem of free will itself. For Augustine, of
course evil is primarily what raises the problem of free will. It is believed
that there is no solution for the problem of free will, but in only this way can
some skill in handling the metaphysical alternative which faces us be developed.[14]
CHAPTER-2
A BRIEF HISTORY OF PELAGIUS
Still
today, it is confusing where Pelagius was born and grew up. Most scholars have said
that Pelagius was born in Britain, the son of Christian parents at about the
middle of the fourth century. He received a higher education in the country of
his birth and studied law in Rome where he established a friendship with a
highly placed lawyer, Coelestius. After baptism, he accepted with full
seriousness the responsibilities of the Christian life. Actually he wanted to
be nothing else but a Christian and to live according the law which is binding
upon all Christians and what Jesus instructed us, the Sermon on the Mount. The
outstanding work of Pelagius of his many works is a commentary on all the
letters of St. Paul. It is known that the center of his theology is the idea of
the omnipresence and righteousness of God, but this concept is less from Holy
Scripture. His primary concern was to make all Christians of his day aware of
God’s demand for a holy life. His focusing preaching is based on ethics like
that of the Sermon on the Mount. It says that if someone claims to be a
Christian, he is not merely such in name, but in works, who in all things
imitates and follows Christ.[15]
Pelagius was well acquainted with Greek. He founded a school of thought that
rejected the doctrine of original sin and predestination. He believed in man’s
free will and inherent capacity for God. [16]
Many scholars generally agreed that Pelagius was very well educated man with a
solid knowledge of the Scriptures and an acquaintance with many of the
classics. [17] To
see how Pelagius loved and admired Christian life, he wrote in his letter:
How
can you then be called a Christian, if there is no Christian act in you?
Christian is the name for righteousness, goodness, integrity, forbearance,
chastity, prudence, humility, kindness, blamelessness, godliness. How can you
defend and appropriate that name, when not even a few of these many qualities
abide in you? He is a Christian who is one not only in name but in deed, who
imitates and follows Christ in everything, who is holy, guiltless, undefiled,
unstained, in whose breast malice has no place, in whose breast only godliness
and goodness reside, who does not know how to hurt or harm anyone but only how to
enemies but rather to do good to his adversaries and pray for his persecutors
and enemies, following Christ’s example; for anyone who is ready to hurt and
harm someone else lies when he declared that he is a Christian. The Christian
is one who is able to make the following claim with justification: I have
harmed no man; I have lived righteously with all.[18]
His
radical Christian life magnified the natural power of man and the natural power
of man that can be self-confident. He really preferred to say how the human
being or nature is good, created by God. The moralistic Pelagius’ primary
concern was that all people were to live good and decent lives. He wanted them
to keep from falling into sinful nature and to live a good life. Assuming that
Pelagius died in some regions of Palestine about his ages seventy.[19]
THE
THEOLOGY OF PELAGIUS
The
important argument between Pelagius and Augustine is how is man saved? Their
controversy is based on this profound question. Pelagius simply answered that the
main elements of conversion was human will and divine grace in the work of
salvation. Pelagius’ theology can say: that original sin, inherited from Adam does
not belong to all men. Sin is not the fault of nature, but it is purely a
matter of will. Each of us is created like Adam by God with the perfect freedom
to do good or evil. Since man has lived with sinless is possible and man can
save himself by his own good works. It says that infant baptism is useless and
meaningless because there is no hereditary or original sin. New-born children are
sinless. Pelagius says that salvation is easily possible without the Law of
Gospel or by divine grace of Christ’s good example as Adam hurt us by his bad
example.[20]
PELAGIUS’ THEOLOGY ON ORIGINAL SIN
Regarding
the doctrine of original sin and man’s moral helplessness, Pelagius who had an
excellent human nature strongly disagreed that there was too little depending
on Christians’ own efforts, but too much on God and the church. His letter to
his disciple woman, Demetrias, showed a strong disagreement: “Whenever I have
to speak concerning moral instruction and holy living, I am accustomed to point
out first the force and quality of human nature and what it is able to
accomplish.” [21] Pelagius
became the one who disagreed with Augustine’s way, by defending the Christian’s
moral instruction and the beautiful human being which could freely choose good.
He urged others to do so.[22]
Pelagius strongly maintained that everyone created by God are blameless. Pelagius
holds that if there is any influence of Adam upon his descendants: it is merely
that of a bad example and there is no other direct connection between Adam’s
sin and the rest of the human race. Therefore, we are not really sinful,
guilty, and condemned; however, we have to keep from falling into a sinful
condition through our right status and good standing.[23]
Infant
baptism is related to original sin and Pelagius used this illustration to
support his thinking. This idea that Christ destined un-baptized children to
the punishment of everlasting fire was rejected by Pelagius and his friend
Celestius. Regarding infants’ baptism, Pelagius wrote that “infants receive baptism
not on account of their sins but in order that they may through baptism be, as
it were created in Christ and become partners in his heavenly kingdom.” The
children who were baptized was not for the remission of their sins but to gain
sanctification.[24] He
felt that when the children of unbelievers died at a very early age, the Scripture
is silent. He believed that all believers who have lost children in their infancy
will see them again one day in the glory of the heavenly kingdom.[25]
Pelagius could accept infant baptism, but denied its efficacy in washing away
an inherited guilt. He completely rejected the notion of original sin. He strongly
believed that infants are not born responsible before God for their ancestor
Adam’s sin. In fact, Pelagius firmly held his theology and wrote in his book on
free-will that evil is not born with us, and we are procreated without fault.
Pelagius’ belief is that we are all born into a world corrupted by sin and we
all tend to sin due to the bad examples shown us by our parents and peers. If
we sin, it is because of our own willful choice and knowledge of sin.[26]
Pelagius clearly defined his theology in this writing:
“One’s
sin is voluntary and is one’s own; it cannot be transmitted. All human beings
are as Adam was at the first. The universality of sin is due to bad example,
which one need not follow, and to one’s desires, which are innocent when
directed and controlled. Men have the power to do right. What they lack is
understanding, which can be acquired. And as for physical death, it is not the
result of sin. Adam would have died anyway, like all physical beings.”[27]
At
the heart of Pelagius’ teaching was that God created man in his own image, and he
endowed him with an innate capacity to choose between good and evil according
to the prompting of his conscience. This innate capacity makes our own free
choice between good and evil that we inherit from Adam, not the tainted legacy
of original sin. The sole effect of Adam’s sin upon us is that we habitually
imitate him. It is not Adam’s concupiscence but his example in disobeying God’s
command which turns us away from good and evil.[28]
When Pelagius read Roman 5 in a Latin translation that Augustine used, he
didn’t think it implied that humans were involuntarily guilty of Adam’s sin. It
says noting in Romans that Paul contrasted the results of the deeds of Christ
with those of Adam, so Pelagius engaged in a reduction ad absurdum argument.
“If the sin of the first Adam automatically implicates all people before they
sin on their own volition, then the benefits of the last Adam are likewise
distributed en masse without anyone
having to make a personal commitment to Christ.” Then Pelagius interpreted Rom.5:12
in this way: “The statement that all sinned in Adam was not made because of the
sin which is derived from one’s birth, but because of imitation of him.” So
that everyone is born into a human environment that is quite different from
that of the original paradise.
Pelagius’ belief is that apart from Christ, humans are powerless to overcome
habitual sinning.[29]
At
the Synod of Diospolis in A.D 145, when the Synod asked questions concerning
original sin to Pelagius, Adam’s sin injured only himself and not the human
race and that a man can be without sin, if he wishes, Pelagius boldly answered:
I did indeed say
that a man can be without sin and keep the commandments of God, if he wishes,
for this ability has been given to him by God. However, I did not say that any
man can be found who has never sinned from his infancy up to his old age, but
that, having been converted from his sins, he can be without sin by his own
efforts and God’s grace…there were men without sin before the Lord’s coming I
also say that before Christ’s coming some men lived holy and righteous lives
according to the teaching of the Holy Scriptures.[30]
To
summarize the theology of Pelagius, Adam was created mortal to die even if he
had no sin. Adam’s sin is not related to the entire human race but only harmed himself.
All humans neither die because of Adam’s sin, nor rise because of Christ’s
resurrection. New-born children all enjoy the status of Adam before his fall
and will experience eternal life irrespective of baptism. For salvation, both
the law and the gospel are needed. Those who live sinless are prior to Christ.[31]
For that reason, Pelagius boldly affirmed that a Christian can be without sin
if he or she wishe.
PELAGIUS’
THEOLOGY ON FREE WILL
As
we have mentioned in a short introduction about free will, Pelagius deeply held
that the human being totally possesses absolute freedom of the will and is
totally responsible for personal sins. He viewed, human nature as well created that
is essentially free and that imperfection in man would reflect negatively upon
the goodness of God. Pelagius strongly contested this concept that the human
free will was like a pair of balance pans in perfect equilibrium, and not
subject to any bias whatsoever. For him, there was no need for divine grace in
the sense as understood by Augustine. The reason is that when God made human
nature, He really knew what they needed. All the commands that were given are
capable of being obeyed by human. It is said since “perfection is possible for
humanity, it is obligatory.”[32]
Pelagius syas in his theology on free will that all good acts require divine
aid-adiutorium Dei- and it is this
divine aid which alone gives us true libertas,
because humans are set to do
good. This is the true freedom of will which is the purely human freedom of
choice such as Adam possessed before his fall. In other words, in order to become
truly free, man must become first a servant of God, in whose service is the
only perfect freedom.[33]
Augustine’s
starting point concerning sin is taken from the natural ability of man. His
fundamental point is that God has commanded man to do good so man has the ability
to do it. The reason is that man has a free will in the absolute sense of the
word so that it is very possible for him to decide to do good or evil. Doing
good or evil is simply depending on his free will and independent will. It then
says that good and evil are located in the separate actions of man and sin
consists only in the separate acts of the will. In fact, there is never such
thing of original sin as a sinful nature, neither are there sinful dispositions
because sin is always a deliberate choice of evil by a will which is perfectly
free which can just as well following
the good. It had said that Adam was the first sinner but it is because of his
choosing the course of evil. The sense
of his sins was not passed to his descendents. There is no such original sin.
Their future course must be determined by their own free will, whether they do good
or evil. The more sinful men is the man who is less responsible.[34]
CONCLUTION
The
idea concerning the doctrine of original sin and free will is very different
between great theologians, Augustine and Pelagius. In Augustine’s theology, the
statement of original sin is based on Genesis 3, Romans 5:2ff. Augustine created
this theology of original sin. Actually it seems that there is no real word,
original sin, in the Bible. The starting-point in his theology on original sin
begins at infant baptism. Everyone has sin which means inherited sin from Adam
because we are the children of Adam. Therefore, every infant and new-born had
sin so they have to baptized to defend their inherited sin of Adam. Augustine
firmly held that all people are truly born in sin. He really believed that God
gave free will to Adam and this free will is good. Humans can decide to do what
is good and as well as evil. However, it is the first cause of sin. Augustine says our free will really have
power to do all that God wants us to do and foresaw everything for us. Augustine’s
theology on free will is not seemed that man has free will but the grace of God,
and that man’s free will can only be used under the will of God.
Pelagius’
theology concerning original sin is that original sin inherited from Adam did
not belong to all men. Thus, infant baptism is meaningless because they all are
sinless. Pelagius mentioned that if there was any influence of Adam upon his
descendants, it was merely as a bad example and there is no other direct
connection between Adam’s sin and the rest of the human race. As descendants of
Adam, we imitate on his conscience and his example by disobeying God’s
command. Pelagius strongly rejected
original sin: He believed that Adam’s sin injured only himself and not the
human race because God had given the ability of free choice to all humans to do
good as well as evil. God has given free will to man. All men have a free will
in the absolute sense of the word so that it is very possible for him to decide
to do good or evil. For that reason, there is never original sin as a sinful
nature. Sinful nature is depended on our free will, choice, so it is said that
Adam was the first sinner but it is because of his choosing the course of
evil. Pelagius believed that the sense
of Adam’s sins was not passed to his descendants, so he concluded that there is
no such thing as original sin. If the doctrine of original sin is true, much
that is natural is broken and disordered, not what it should be because of the
distorting power of sin.[35]
I would like to define the problem this controversy between Augustine and
Pelagius in this way: Augustine and Pelagius started out from opposite extremes,
however, it should be understood that Augustine began with God and Pelagius
with man. It is easier clear that Augustine strongly emphasized on God-being
and Pelagius deeply emphasized on Human-being. If we understand it like this,
there is no argument, even in today’s Christianity. It is the best to combine these
two different perspectives into one Christian doctrine. Hopefully, it will be
powerful to develop Christianity or to extend the kingdom of God in the post
modern era.
(Note: This is my class paper for World Christianity-1)
(Note: This is my class paper for World Christianity-1)
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[1] David Greenwood, Saint Augustine (New York: Vantage
Press, 1956), 32-4.
[2] Henri Marrou, St. Augustine: And His Influence Through The
Ages ( London: Longmans, 1960), 11-15.
[3] From David, Saint Augustine, 69-71.
[4] Miyon Chung, “Writing the Grace
of Life: A Brief Reflection on St. Augustine’s Confession,” Torch Trinity Journal12, no.1, ed. Glenn
A. Jent (November 2009), 45.
copticchurch.net/topics/synexarion/augustine.html, accessed at 2 August 2012.
[6] Lars P. Qualben, A History of The Christian Church (New
York: Thomas Nelson And Sons, 1955), 124.
[7] Neil Ormerod, Grace & Disgrace: A Theology of
Self-Esttem, Society and History (Australia: E.J. Dwyer, 1992), 109-111.
[8] Paul J. Griffiths, Lying: An Augustinian Theology of Duplicity
(Grand Rapid, MI: Brazos Press, 2004), 55, 58.
[9]O.M. Bakke and John Wall, “When
Children Became People: The Birth of Childhood in Early Christianity,” Interpretation: A Journal of Bible and
Theology 60, No.3, ed. James A. Brashler (July 2006), 338-340.
[10] Clark H. Pinnock, ed., A Case for Arminianism: The Grace of God the
Will of Man (Grand Rapids, MI: Zondervan Publishing, 1989), 187.
[11] James Walsh, ed., Free Will (USA: Prentice-Hall, 1962),
14, 17.
[12]Norman Geisler, Chosen But Free: A Balanced View Of Divine
Election, second ed. (Minneapolis: Bethany House Publishers, 2001), 156.
[13] Justo Z. Gonzalez, A History of Christian Though: From
Augustine to the Eve of the Reformation, vol.2 (Nashville: Abingdon press,
1984),41-2.
[14] Frederick E Sontag,
"Augustine's metaphysics and free will," Harvard Theological
Review 60, no. 3(July 1, 1967): 8. ATLA Religion Database with
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[15] Bernhard Lohse, A Short History of Christian Doctrine,
trans. By F. Ernest Stoeffler (Philadelphia: Fortress press, 1996), 106-09.
[16] “Pelagius,” available from: http://www.tlogical.net/biopelagius.htm,
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[17]
“Pelagius,” available from: http://www.religionfacts.com/christianity/people/pelagius.htm,
accessed at 2 August 2012.
[18] B.R. Rees, Pelagius Life and Letter: The Letters of Pelagius and His Followers,
vol.2 (Woodbridge: Boydell Press, 1998), 112-13.
[19] Arthur Wilford Nagler, The church In History (Chicago: The
Abingdon Press, 1932), 76.
[20] From Lars, A History of Christian Church, 124.
[21] William Alva Gifford, The Story of the Faith: A Survey of Christian
History for the Undogmatic (New York: The Macmillan Company, 1946), 223.
[22]
Robert Bruce Mullin, A Short World
History of Christianity (London: Westminster John Knox press, 2008), 75.
[23] Millard J. Erickson, Christian Theology, Second ed. (Grand
Rapids, MI: Baker Academic, 2007), 649.
[24] B.R. Rees, Pelagius Life and Letters: Pelagius:
A Reluctant Heretic, vol.1 (Woodbridge: Boydell Press, 1998), 10, 13.
[25] Wayne Grudem, Systematic Theology: An Introduction to
Biblical Doctrine (England: Inter-Varsity Press, 2007), 499-502.
[26] Roger E. Olson, The Story of Christian Theology: Twenty
Centuries of Tradition & Reform (England: Inter-Varsity Press, 1999),
268-270.
[27] FromWilliam, The Story of the Faith, 223.
[28] From B.R. Rees, Pelagius Life and Letter, vol.2, 7.
[29] William E. Phipps, "The Heresiarch:
Pelagius or Augustine?." Anglican Theological Review 62, no. 2
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[30] From B. R. Pees, vol.1, 135-36.
[31]Alan P F. Sell, "Augustine
versus Pelagius: a cautionary tale of perennial importance," Calvin
Theological Journal 12, no. 2 (November 1, 1977): 4-5. ATLA Religion
Database with ATLASerials, EBSCOhost (accessed August 9, 2012).
[32] Alister E. McGrath, Christian Theology: An Introduction,
second ed. (UK: Blackwell, 1997), 427.
[33] From B. R. Rees, Pelagius Life and Letter, vol.1, 40.
[34] L. Berkhof, Systematic Theology, fourth revised. (Grand Rapids, MI: WM. B.
Eerdmans Publishing co., 1972), 233-4.
[35] Jonathan R. Baer, Wabash College,
“Original Sin in America: Says Who?” Journal
of the Conference on Faith and History “Review Essay”, ed. Ronald A. Wells,
(Winter/spring, 2006): 214.
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