Pelagianism

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Pelagianism is a theological theory named after Pelagius (ad. 354 – ad. 420/440). It is the belief that original sin did not taint human nature and that mortal will is still capable of choosing good or evil without special Divine aid. Thus, Adam's sin was "to set a bad example" for his progeny, but his actions did not have the other consequences imputed to Original Sin. Pelagianism views the role of Jesus as "setting a good example" for the rest of humanity (thus counteracting Adam's bad example) as well as providing an atonement for our sins. In short, humanity has full control, and thus full responsibility, for obeying the Gospel in addition to full responsibility for every sin (the latter insisted upon by both proponents and opponents of Pelagianism). According to Pelagian doctrine, because men are sinners by choice, they are therefore criminals who need the atonement of Jesus Christ. Sinners are not victims, they are criminals who need pardon.

Contents

[edit] History

Pelagianism was opposed by Augustine of Hippo, who is known today as a Church Father of Catholicism. Augustine was converted to Christianity out of the Gnostic sect Manicheanism. When Pelagius taught that moral perfection was attainable in this life because of free will, Augustine contradicted this by saying that perfection was impossible because we are born sinners with a sinful heart and will. The Pelagians charged Augustine with teaching Gnosticism by teaching original sin, because the Gnostics taught that the flesh was sinful, which was why they denied that Jesus came in the flesh. Augustine also taught that a person's salvation comes solely through an irresistible free gift, the efficacious grace of God, and that no free choice was involved in salvation. The debate of Pelagius vs. Augustine was free will vs. original sin. Augustine was not successful in having Pelagius condemned by the Church. He therefore had the political powers severely persecute him.[citation needed] Years after Pelagius died, Pelagianism was condemned, aided by the fact that Pelagius could not defend himself against Augustine's charges. This included the Council of Diospolis[1]. It was condemned in 416 and 418 at the Councils of Carthage.[2] These condemnations were summarily ratified at the Council of Ephesus in 431, although it was not considered a major act of that council. Its strict moral teachings were influential in southern Italy and Sicily, where Pelagianism was openly preached until the death of its follower Julian of Eclanum in 455.[3] As a movement, Pelagianism ceased to exist after the 6th century although its ideas continued to cause disputes.[4]

In De causa Dei contra Pelagium et de virtute causarum, Thomas Bradwardine denounced Pelagians in the 14th century and Gabriel Biel did the same in the 15th century.[5]

[edit] Pelagius

Main article: Pelagius

Little or nothing is known about the life of Pelagius. Although he is frequently referred to as a British monk, it is by no means certain what his origins were. Augustine says that he lived in Rome "for a very long time" and referred to him as "Brito" to distinguish him from a different man called Pelagius of Tarentum. Bede refers to him as "Pelagius Bretto".[6] St. Jerome suggests he was of Scottish descent but in such terms as to leave it uncertain as to whether Pelagius was from Scotland or Ireland. He was certainly well known in the Roman province, both for the harsh asceticism of his public life, as well as the power and persuasiveness of his speech. Until his more radical ideas saw daylight, even such pillars of the Church as Augustine referred to him as “saintly.”

Pelagius taught that the human will, tempered in good deeds and rigorous asceticism, was sufficient to live a sinless life. He told his followers that right action on the part of human beings was necessary for salvation, as a condition of God's gracious forgiveness. To him, the grace of God did not make man free, since creation did that, but the grace of God was an influence upon man's will to help him to obey. Pelagius disbelieved in original sin, but said that Adam had condemned humankind through bad example, and that Christ’s good example offered humanity a path to salvation, through sacrifice and through instruction of the will. Jerome emerged as one of the chief critics of Pelagianism, because, according to him, sin was a part of human nature and we couldn't help but to sin.

[edit] Comparison of teaching

[edit] Church Fathers on free will

Many of the Church Fathers taught that humans have the power of free will and the choice over good and evil. Justin Martyr said that 'every created being is so constituted as to be capable of vice and virtue. For he can do nothing praiseworthy, if he had not the power of turning either way'. 'Unless we suppose man has the power to choose the good and refuse the evil, no one can be accountable for any action whatever.' (The First Apology, 43). Tertullian also argued that no reward can be justly bestowed, no punishment can be justly inflicted, upon him who is good or bad by necessity, and not by his own choice. (Doctrine of the Will by Asa Mahan, p. 61). Likewise Origen [7], Augustine [8], and Clement of Alexandria [9]

But they also taught that the human race was cursed by the original sin of Adam. Because of the guilt of our first parents, we have been brought into bondage, and made subject to death. [10]

Justin Martyr said, “Let some suppose, from what has been said by us, that we say that whatever occurs happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, chastisements, and good rewards, are rendered according to the merit of each man’s actions. Now, if this is not so, but all things happen by fate, then neither is anything at all in our own power. For if it is predetermined that this man will be good, and this other man will be evil, neither is the first one meritorious nor the latter man to be blamed. And again, unless the human race has the power of avoiding evil and choosing good by free choice, they are not accountable for their actions.” [11]

Justin Martyr said, “I have proved in what has been said that those who were foreknown to be unrighteous, whether men or angels, are not made wicked by God’s fault. Rather, each man is what he will appear to be through his own fault.” [12]

Tatian said, “We were not created to die. Rather, we die by our own fault. Our free will has destroyed us. We who were free have become slaves. We have been sold through sin. Nothing evil has been created by God. We ourselves have manifested wickedness. But we, who have manifested it, are able again to reject it.” [13]

Melito said, “There is, therefore, nothing to hinder you from changing your evil manner to life, because you are a free man.” [14]

Theophilus said, “If, on the other hand, he would turn to the things of death, disobeying God, he would himself be the cause of death to himself. For God made man free, and with power of himself.” [15]

Irenaeus said, “But man, being endowed with reason, and in this respect similar to God, having been made free in his will, and with power over himself, is himself his own cause that sometimes he becomes wheat, and sometimes chaff.” [16]

Irenaeus said, “Let your light so shine before men, that they may see your good deeds’…And ‘Why call me, Lord, Lord, and do not do the things that I say?’…All such passages demonstrate the independent will of man…For it is in man’s power to disobey God and to forfeit what is good.” [17]

Clement of Alexandria said, “We…have believed and are saved by voluntary choice.” [18]

Tertullian said, “I find, then, that man was constituted free by God. He was master of his own will and power…For a law would not be imposed upon one who did not have it in his power to render that obedience which is due to law. Nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will…Man is free, with a will either for obedience or resistance. [19]

[edit] Church Fathers against Original Sin

"If a man were created evil, he would not deserve punishment, since he was not evil of himself, being unable to do anything else than what he was made for." Justin Martyr (First Apology Chap. 43)

"If anyone is truly religious, he is a man of God; but if he is irreligious, he is a man of the devil, made such, not by nature, but by his own choice." Ignatius (Ante-Nicene Fathers, Volume One, p. 61)

"The Scriptures…emphasize the freedom of the will. They condemn those who sin, and approve those who do right… We are responsible for being bad and worthy of being cast outside. For it is not the nature in us that is the cause of the evil; rather, it is the voluntary choice that works evil." Origen (A Dictionary of Early Christian Beliefs by David Bercot, p. 289, published by Hendrickson Publishers)

"Those who do not do it [good] will receive the just judgment of God, because they had not work good when they had it in their power to do so. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for they were created that way. Nor would the former be reprehensible, for that is how they were made. However, all men are of the same nature. They are all able to hold fast and to do what is good. On the other hand, they have the power to cast good from them and not to do it." Irenaeus (A Dictionary of Early Christian Beliefs by David Bercot, p. 287, published by Hendrickson Publishers)

[edit] Other Christian Theologians against Original Sin

"To represent the constitution as sinful, is to present God, who is the author of the constitution, as the author of sin." Charles Finney (Finney's Systematic Theology, Bethany House, p. 261).

"To equate humanity with sinfulness is to make God the Author of His own worst enemy; to make God responsible for the thing that has brought Him unhappiness." Winkie Pratney (Youth Aflame, Bethany House, pg. 78).

"The next dogma deserving attention is the position, that mankind derived from our first progenitor a corrupt nature, which renders obedience to the commands of God impossible, and disobedience necessary, and that for the mere existence of this nature, men 'deserve God's wrath and curse, not only in this world, but in that which is to come.' If the above dogma is true, it is demonstrably evident, that this corrupt nature comes into existence without knowledge, choice, or agency of the creature, who for its existence is pronounced deserving of, and 'bound over to the wrath of God.' Equally evident is it, that this corrupt nature exists as the result of the direct agency of God. He proclaims himself the maker of 'every soul of man.' As its Maker, He must have imparted to that soul the constitution or nature which it actually possesses. It does not help the matter at all, to say, that this nature is derived from our progenitor: for the laws of generation, by which this corrupt nature is derived from that progenitor, are sustained and continued by God himself… If, then, the above dogma is true, man in the first place, is held as deserving of eternal punishment for that which exists wholly independent of his knowledge, choice or agency, in any sense, direct or indirect, He is also held responsible for the result, not of his own agency, but for that which results from the agency of God." Asa Mahan (Doctrine of the Will, published by Truth in Heart, p. 115).

"If man is in fault for his [supposed] sinful nature, why not condemn man for having blue or black eyes? The fact is, sin never can consist in having a nature, nor in what nature is, but only and alone in the bad use which we make of our nature. This is all. Our Maker will never find fault with us for what He has Himself done or made; certainly not. He will not condemn us, if we will only make a right use of our powers - of our intellect, our sensibilities, and our will. He never holds us responsible for our original nature… since there is no law against nature, nature cannot be a transgression… man's nature is not a proper subject for legislation, precept, and penalty, inasmuch as it lies entirely without the pale of voluntary action, or of any action of man at all." Charles Finney (Sermons on Gospel Themes, p. 78-79, published by Truth in Heart)

[edit] Pelagius's views

In contrast, Pelagius taught:

Pelagius said, “Whenever I have to speak on the subject of moral instruction and conduct of a holy life, it is my practice first to demonstrate the power and quality of human nature and to show what it is capable of achieving, and then to go on to encourage the mind of my listener to consider the idea of different kinds of virtues, in case it may be of little or no profit to him to be summoned to pursue ends which he has perhaps assumed hitherto to be beyond his reach; for we can never end upon the path of virtue unless we have hope as our guide and compassion…any good of which human nature is capable has to be revealed, since what is shown to be practicable must be put into practice.” [20]

Pelagius said, "It was because God wished to bestow on the rational creature the gift of doing good of his own free will and the capacity to exercise free choice, by implanting in man the possibility of choosing either alternative...he could do either quite naturally and then bend his will in the other direction too. He could not claim to possess the good of his own volition, unless he was the kind of creature that could also have possessed evil. Our most excellent creator wished us to be able to do either but actually to do only one, that is, good, which he also commanded, giving us the capacity to do evil only so that we might do His will by exercising our own. That being so, this very capacity to do evil is also good - good, I say, because it makes the good part better by making it voluntary and independent, not bound by necessity but free to decide for itself." [21]

Pelagius said, "Those who are unwilling to correct their own way of life appear to want to correct nature itself instead." [22]

Pelagius said, "And lest, on the other hand, it should be thought to be nature's fault that some have been unrighteous, I shall use the evidence of the scripture, which everywhere lay upon sinners the heavy weight of the charge of having used their own will and do not excuse them for having acted only under constraint of nature." [23]

Pelagius said, "Yet we do not defend the good of nature to such an extent that we claim that it cannot do evil, since we undoubtedly declare also that it is capable of good and evil; we merely try to protect it from an unjust charge, so that we may not seem to be forced to do evil through a fault of our nature, when, in fact, we do neither good nor evil without the exercise of our will and always have the freedom to do one of the two, being always able to do either." [24]

Pelagius said, "Nothing impossible has been commanded by the God of justice and majesty...Why do we indulge in pointless evasions, advancing the frailty of our own nature as an objection to the one who commands us? No one knows better the true measure of our strength than he who has given it to us nor does anyone understand better how much we are able to do than he who has given us this very capacity of ours to be able; nor has he who is just wished to command anything impossible or he who is good intended to condemn a man for doing what he could not avoid doing." [25]

Pelagius said, "Grace indeed freely discharges sins, but with the consent and choice of the believer." [26]

Pelagius said, "Obedience results from a decision of the mind, not the substance of the body." [27]

An unknown Pelagian, "Is it possible then for a man not to sin? Such a claim is indeed a hard one and a bitter pill for sinners to swallow; it pains the ears of all who desire to live unrighteous. Who will find it easy now to fulfil the demands of righteousness, when there are some who find it hard even to listen to them?" [28]

An unknown Pelagian, "When will a man guilty of any crime or sin accept with a tranquil mind that his wickedness is a product of his own will, not of necessity, and allow what he now strives to attribute to nature to be ascribed to his own free choice? It affords endless comfort to transgressors of the divine law if they are able to believe that their failure to do something is due to inability rather than disinclination, since they understand from their natural wisdom that no one can be judged for failing to do the impossible and that what is justifiable on grounds of impossibility is either a small sin or none at all." [29]

An unknown Pelagian, "Under the plea that it is impossible not to sin, they are given a false sense of security in sinning...Anyone who hears that it is not possible for him to be without sin will not even try to be what he judges to be impossible, and the man who does not try to be without sin must perforce sin all the time, and all the more boldly because he enjoys the false security of believing that it is impossible for him not to sin...But if he were to hear that he is able not to sin, then he would have exerted himself to fulfil what he now knows to be possible when he is striving to fulfil it, to achieve his purpose for the most part, even if not entirely." [30]

An unknown Pelagian, "Consider first whether that which is such that a man cannot be without it ought to be described as sin at all; for everything which cannot be avoided is now put down to nature but it is impious to say that sin is inherent in nature, because in this way the author of nature is being judged at fault… how can it be proper to call sin by that name if, like other natural things, it cannot be avoided, since all sin is to be attributed to the free choice of the will, not to the defects of nature?" [31]

[edit] Notes

  1. ^ *Transcript From The Council of Diospolis (Lydda) Against Pelagius, 415AD
  2. ^ Dictionary of Philosophy and Religion by William L Reese, Humanities Press 1980 p.421
  3. ^ controverscial.com Unitarian Universalism
  4. ^ Pelagianism The Columbia Encyclopedia, Sixth Edition; 2006 . (Accessed May. 10, 2006.)
  5. ^ Dictionary of Philosophy and Religion by William L Reese, Humanities Press 1980 p.421
  6. ^ Bede's Ecclesiastical History of the English People: A Historical Commentary
  7. ^ said, “The soul does not incline to either part out of necessity, for then neither vice nor virtue could be ascribed to it; nor would its choice of virtue deserve reward; nor its declination to vice punishment.”(The Works of the Reverend John Fletcher p.212) Again, “How could God require that of man which he [man] had not power to offer Him?” (Doctrine of the Will by Asa Mahan, p. 62, published by Truth in Heart)
  8. ^ “They that would not come [to Christ], ought not to impute it to another, but only to themselves, because, when they are called, it was in the power of their free will to come.” (A critical history of philosophy)
  9. ^ “Neither promises nor apprehensions, rewards, no punishments are just if the soul has not the power of choosing and abstaining; if evil is involuntary.” (Doctrine of the Will by Asa Mahan, p. 63, published by Truth in Heart)
  10. ^ Justin Martyr said, “The whole human race will be found to be under a curse. For it is written in the Law of Moses, ‘Cursed is everyone who does not continue in all things that are written in the book of the Law and do them.’ And no one has accurately done them all.” (c.160, A Dictionary of Early Christian Beliefs by David Bercot, p. 271, published by Hendrickson Publishers)
  11. ^ Dialogue with Trypho, chapter 95
  12. ^ Dialogue with Trypho, chapter 140
  13. ^ Address to the Greeks, 11
  14. ^ c.170, A Dictionary of Early Christian Beliefs by David Bercot, p. 286, published by Hendrickson Publishers
  15. ^ c.180, A Dictionary of Early Christian Beliefs by David Bercot, p. 286, published by Hendrickson Publishers
  16. ^ c.180, A Dictionary of Early Christian Beliefs by David Bercot, p. 286, published by Hendrickson Publishers
  17. ^ c.180, A Dictionary of Early Christian Beliefs by David Bercot, p. 287, published by Hendrickson Publishers
  18. ^ c.195, A Dictionary of Early Christian Beliefs by David Bercot, p. 287, published by Hendrickson Publishers
  19. ^ c.207, A Dictionary of Early Christian Beliefs by David Bercot, p. 288, published by Hendrickson Publishers
  20. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 36-37, published by The Boydell Press
  21. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 38, published by The Boydell Press
  22. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 39, published by The Boydell Press
  23. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 43, published by The Boydell Press
  24. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 43, published by The Boydell Press
  25. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 53-54, published by The Boydell Press
  26. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 92, published by The Boydell Press
  27. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 90, published by The Boydell Press
  28. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 167, published by The Boydell Press
  29. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 167-168, published by The Boydell Press
  30. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 168, published by The Boydell Press
  31. ^ The Letters of Pelagius and his Followers by B. R. Rees, pg 168-169, published by The Boydell Press

[edit] See also

[edit] Writings by Pelagius

[edit] External links

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