Pelagianism, Semi-Pelagianism & Augustinianism

Jesse Morrel posted:

Augustine taught that concupiscence was sin. I read that in a Lutheran Theology book, which I don't own and I don't have handy. But from what I recall, Augustine argued that there was no sexual passion in the Garden. They would have reproduced and multiply without sexual desire. He said that it was only after they ate from the tree that their eyes were opened and they saw that they were naked, thus making the way for concupiscence. Now human nature has been changed, since we have this passion that would not have been in the Garden. That is why Julian mockingly said that Augustine thought that in the Garden, Adam and Eve would have reproduced by shaking children out of the trees.

Also, Augustine also taught that when Adam sinned, human nature was changed so that free will was lost. And this loss of free will (change of human nature) was not only the punishment of sin, but that it was sin itself.

'Human nature sinned differently when it still had the freedom to abstain from sin, from what is does not since that freedom is lost, when it needs the aid of a liberator. That was only sin; this is also the punishment of sin.' Augustine, V. 28.

"There is a necessary sin, from which man has not the freedom to refrain, which is not only sin, but is the punishment of sin." VI. 59.

In doing a bit more research on this and other topics what I have come across is surprising at first, then again not so strange as it first may seem.

Augustine like many others was a product of his time. That is to say he was influenced by his environment. He lived in a day and age when it was commonly held that non-procreative sex was sinful (Source: Bowen Simmons' review of Marriage and Virginity by Augustine). Not many people challenge what they are taught and fewer still challenge everything they are taught.

According to John Frame, Augustine was a Manichean, then a Platonist, and then a Neo-Platonist. Neo-Platonism had the greatest influence on his theology (Source: Apologetics lecture; free to download from ITunes).

Rather than being called church fathers they should be called church babies because the church was still in its infancy (My paraphrase of Frame quoting someone else.). For instance the doctrine of the trinity was not fully fleshed out until the 5th century AD. Until the Church declared what it believed as orthodox at the Council of Chalcedon there were very gnostic type views (i.e. Nestoriansim) prevalent and competing for adherence.

It seems that Augustine was anti-Manichean to the core. Have you ever met a person who switched sides on an issue? These people are relentless in rooting out everything they can that was affected by their former beliefs and spend the rest of their lives fighting against what lies they held to as "truth." (Source: Empirical observation)

You claimed that Augustine got his doctrine of sin -> Manicheans -> Gnostics. I asked where you got this information from and you referenced a Lutheran Theology book. This really doesn't do justice to my inquiry. I understand that you may have been convinced a long time ago that what you are saying now is true, but that is also the pitfall. If all you can do is make a vague reference to your past study then you probably need to re-research that point before publishing it.

Another book you have used: "A Historical Presentation of Augustinianism & Pelagianism from Original Sources" by Dr. Wiggers which by any account would appear to be impartial and therefore is a good primary source to cite. I checked up on this source and ran across a good article by A. A. Hodge, Outlines of Theology: Pelagianism, Semi-Pelagianism & Augustinianism.

There are, in fact, as we might have anticipated, but two complete self-consistent systems of Christian theology possible.

1st. On the right hand, Augustinianism completed in Calvinism. 2nd. On the left hand, Pelagianism completed in Socinianism. And 3rd. Arminianism comes between these as the system of compromises and is developed Semipelagianism.

Jesse has said: "A deeply devoted Calvinist recently told me, 'There are only two theologies that make sense to me, Calvinism and Open Theism.'" So I guess you already knew that.

This article has got to be read by anyone who wants to know more about the Augustinian-Pelagian controversy. I think some ideas in here ought to be heeded by everyone involved in the debate today:

The positions maintained by Pelagius were generally condemned by the representatives of the whole Church, and have ever since been held by all denominations, except professed Socinians, to be fatal heresy. They were condemned by the two councils held at Carthage A. D. 407 and A. D. 416, by the Council held at Milevum in Numidia A. D. 416; by the popes Innocent and Zosimus, and by the Ecumenical Council held at Ephesus A. D. 431. This speedy and universal repudiation of Pelagianism proves that while the views of the early Fathers upon this class of questions were very imperfect, nevertheless the system taught by Augustine must have been in all essentials the same with the faith of the Church as a whole from the beginning.

...the rationalistic spirit inherent in their system...

This kind of rationalism (IMHO) is what I've seen in this forum with the highly philosophical arguments for certain points of doctrine. I'm thinking about the Open Theism and The future as both Certain and Contingent threads. In fact a question was made that illustrates my fear and warning to all those who tread the paths of Semi-Pelagianism and Pelgianism.

originalsin has said: "Myquestion (sic) to the Open Theist is do they apply the same scrutiney (sic) to the Trinity as they do to free will and foreknowledge with consistancy (sic)? No matter how you cook it. The three in one God is a logical contradiction."

Socinianism was developed by these writers with consummate ability, and crystallized into its most perfect form, as a logical system. It is purely Unitarian in its theology-- Humanitarian in its Christology, Pelagian in its Anthropology-- and its Soteriology was developed in perfect logical and ethical consistency with those elements. A statement of its characteristic positions will be found below.

I see that to be consistent with the thoughts expressed by our gracious host will lead one to fatal heresies and will draw one away from established orthodoxy.

Below is Hodge's outline of Pelagianism as worked out in Socinianism, Semi-Pelagianism as worked out in Arminianism, and Augustinianism as worked out in Calvinism.

13. Give an outline of the main positions of the Socinian System.

THEOLOGY AND CHRISTOLOGY.

1st. Divine Unity.
This unity inconsistent with any personal distinctions in the Godhead.


Christ is a mere man.


The Holy Ghost is an impersonal divine influence.

2d. Divine Attributes.
There is no principle of vindicatory justice in God. Nothing to prevent his acceptance of sinners on the simple ground of repentance.


Future contingent events are essentially unknowable. The foreknowledge of God does not extend to such events.

ANTHROPOLOGY.
Man was created without positive moral character. The " image of God, " in which man was said to be created did not include holiness.


Adam in eating the forbidden fruit committed actual sin, and thereby incurred the divine displeasure, but he retained nevertheless the same moral nature and tendencies with which he was created, and he transmitted these intact to his posterity.


The guilt of Adam's sin is not imputed.


Man is now as able by nature to discharge all his obligations as he ever was. The circumstances under which man's character is now formed are more unfavorable than in Adam's case, and therefore man is weak. But God is infinitely merciful; and obligation is graded by ability. Man was created naturally mortal and would have died had he sinned or not.
SOTERIOLOGY.

The great object of Christ's mission was to teach and to give assurance with respect to those truths concerning which the conclusions of mere human reason are problematical. This he does both by doctrine and example.
Christ did not execute the office of priest upon earth; but only in heaven, and there in a very indefinite sense.


The main office of Christ was prophetical. He taught a new law. Gave an example of a holy life. Taught the personality of God. And illustrated the doctrine of a future life by his own resurrection.


His death was necessary only as a condition unavoidably prerequisite to his resurrection. It was also designed to make a moral impression upon sinners, disposing them to repentance on account of sin, and assuring them of the clemency of God. No propitiation of divine justice was necessary, nor would it be possible by means of vicarious suffering.
ESCHATOLOGY.
In the intermediate period between death and the resurrection the soul remains unconscious.


"For it is evident from the authorities cited, that they (the older Socinians), equally with others' constantly maintain that there will be a resurrection both of the just and of the unjust, and that the latter shall be consigned to everlasting punishment, but the former admitted to everlasting life." - B. Wissowatius.
"The doctrine of the proper eternity of hell torments is rejected by most Unitarians of the present day (1818) as in their opinion wholly irreconcilable with the divine goodness, and unwarranted by the Scriptures. In reference to the future fate of the wicked, some hold that after the resurrection they will be annihilated or consigned to 'everlasting destruction' in the literal sense of the words:but most have received the doctrine of universal restoration, which maintains that all men, however depraved their characters may have been in this life, will, by a corrective discipline, suited in the measure of its severity to the nature of each particular case, be brought ultimately to goodness and consequently to happiness." (--Rees's "Racovian Catechism," pp. 367, 368.)

ECCLESIOLOGY.
The church is simply a voluntary society. Its object mutual improvement. Its common bond similarity of sentiments and pursuits. Its rule is human reason.


The Sacraments are simply commemorative and teaching ordinances.


14. Give an outline of the main features of the Arminian System.

DIVINE ATTRIBUTES.
They admit that vindicatory justice is a divine attribute, but hold that it is relaxable, rather optional than essential, rather belonging to administrative policy than to necessary principle.


They admit that God foreknows all events without exception. They invented the distinction expressed by the term Scientia Media to explain God's certain foreknowledge of future events, the futurition of which remain undetermined by his will or any other antecedent cause.


They deny that God's foreordination extends to the volitions of tree agents and hold that the eternal election of men to salvation is not absolute, but conditioned upon foreseen faith and obedience.

ANTHROPOLOGY.
Moral character can not be created but is determined only by previous self-decision.


Both liberty and responsibility necessarily involve possession of power to the contrary.


They usually deny the imputation of the guilt of Adam's first sin.


The strict Arminians deny total depravity, and admit only the moral enfeeblement of nature. Arminius and Wesley were more orthodox but less self-consistent.


They deny that man has ability to originate holy action or to carry it on in his own unassisted strength--but affirm that every man has power to co-operate with, or to resist "common grace" That which alone distinguishes the saint from the sinner is his own use or abuse of grace.


They regard gracious influence as rather moral and suasory than as a direct and effectual exertion of the new creative energy of God.


They maintain the liability of the saint at every stage of his earthly career to fall from grace.

SOTERIOLOGY.
They admit that Christ made a vicarious offering of himself in place of sinful men, and yet deny that he suffered either the literal penalty of the law, or a full equivalent for it, and maintain that his sufferings were graciously accepted as a substitute for the penalty.


They hold that not only with respect to its sufficiency and adaptation, but also in the intention of the Father in giving the Son, and of the Son in dying, Christ died in the same sense for all men alike.


That the acceptance of Christ's satisfaction in the place of the infliction of the penalty on sinners in person involves a relaxation of the divine law.


That Christ's satisfaction enables God in consistency with his character, and the interests of his general government, to offer salvation on easier terms. The gospel hence is a new law, demanding faith and evangelical obedience instead of the original demand of perfect obedience.


Hence Christ's work does not actually save any, but makes the salvation of all men possible---removes legal obstacles out of the way,does not secure faith but makes salvation available on the condition of faith.


sufficient influences of the Holy Spirit, and sufficient opportunities and means of grace are granted to all men.


It is possible for and obligatory upon all men in this life to attain to evangelical perfection-which is explained as a being perfectly sincere-a being animated by perfect love --and doing all that is required of us under the gospel dispensation.


With respect to the heathen some have held that in some way or other the gospel is virtually, if not in form, preached to all men. Others have held that in the future world there are three conditions corresponding to the three great classes of men as they stand related to the gospel in this world - the Status Credentium ; the Status Incredulorum ; the Status ignorantium.
15. Give a brief outline of the main features of the Calvinistic System.

THEOLOGY.
God is an absolute sovereign, infinitely wise, righteous, benevolent, and powerful, determining from eternity the certain futurition of all events of every class according to the counsel of his own will.


Vindicatory Justice is an essential and immutable perfection of the divine nature demanding the full punishment of all sin, the exercise of which cannot be relaxed or denied by the divine will.


CHRISTOLOGY.

The Mediator is one single, eternal, divine person, at once very God, and very man. In the unity of the Theanthropic person the two natures remain pure and unmixed, and retain each its separate and incommunicable attributes distinct. The personality is that of the eternal and unchangeable Logos. The human nature is impersonal. All mediatorial actions involve the concurrent exercise of the energies of both natures according to their several properties in the unity of the single person.

ANTHROPOLOGY.
God created man by an immediate fiat of omnipotence and in a condition of physical, intellectual, and moral faultlessness, with a positively formed moral character.


The guilt of Adam's public sin is by a judicial act of God immediately charged to the account of each of his descendants from the moment he begins to exist antecedently to any act of his own.


Hence men come into existence in a condition of condemnation deprived of those influences of the Holy Spirit upon which their moral and spiritual life depends.


Hence they come into moral agency deprived of that original righteousness which belonged to human nature as created in Adam, and with an antecedent prevailing tendency in their nature to sin which tendency in them is of the nature of sin, and worthy of punishment.


Man's nature since the fall retains its constitutional faculties of reason, conscience, and free-will, and hence man continues a responsible moral agent, but he is nevertheless spiritually dead, and totally averse to spiritual good, and absolutely unable to change his own heart, or adequately to discharge any of those duties which spring out of his relation to God.


SOTERIOLOGY.
The salvation of man is absolutely of grace. God was free in consistency with the infinite perfections of his nature to save none, few, many, or all, according to his sovereign good pleasure.


Christ acted as Mediator in pursuance of an eternal covenant formed between the Father and the Son, according to which he was put in the law-place of his own elect people as their personal substitute, and as such by his obedience and suffering he discharged all the obligations growing out of their federal relations to law-by his sufferings vicariously enduring their penal debt by his obedience vicariously discharging those covenant demands, upon which their eternal well-being was suspended--thus fulfilling the requirements of the law, satisfying the justice of God, and securing the eternal salvation of those for whom he died.


Hence, by his death he purchased the saving influences of the Holy Spirit for all for whom he died. And the infallibly applies the redemption purchased by Christ to all for whom he intended it, in the precise time and under the precise conditions predetermined in the eternal Covenant of Grace-and he does this by the immediate and intrinsically efficacious exercise of his power, operating directly within them, and in the exercises of their renewed nature bringing them to act faith and repentance and all gracious obedience.


Justification is a Judicial act of God, whereby imputing to us the perfect righteousness of Christ, including his active and passive obedience, he proceeds to regard and treat us accordingly, pronouncing all the penal claims of law. to be satisfied, and us to be graciously entitled to all the immunities and rewards conditioned in the original Adamic covenant upon perfect obedience.


Although absolute moral perfection is unattainable in this life, and assurance is not of the essence of faith, it is nevertheless possible and obligatory upon each believer to seek after and attain to a full assurance of his own personal salvation, and leaving the things that are behind to strive after perfection in all things.


Although if left to himself every believer would fall in an instant, and although most believers do experience temporary seasons of backsliding, yet God by the exercise of his grace in their hearts, in pursuance of the provisions of the eternal Covenant of Grace and of the purpose of Christ in dying, infallibly prevents even the weakest believer from final apostasy.

Read the Article here.