Thursday Scholarly Notes
7/10/25
Kelly, J.N.D. (1978). "Chapter 13: Fallen Man and God's Grace." (pp. 344-374). Harper: San Francisco. (Personal Library)
Kelly views the Christian understanding of the fallen nature of man to have been fairly positive at the start of the Christian period. Especially in contrast to Manichaean fatalism and Gnostic views that matter is evil, Christianity held an optimistic point of view (Kelly 1978, p. 344). In reaction to Pelagius, however, the scale tipped toward a more negative view, especially in the writings of Augustine.
Kelly describes the two important theories about the origin of the soul in the period leading up to Augustine. Most took the soul to be created individually when infused into the body. This "creationist" view was consistent with much Greek philosophy and was broadly accepted. Kelly mentions Hilary, Ambrose, Jerome, and Pelagius as adherents to creationism (Kelly 1978, p. 345). Augustine, however, found himself leaning toward "traducian" explanations, in which the soul comes into existence, generated from the parents, and is not separable from the body. This view is hinted at in Gregory of Nyssa, though it is more clear in Tertullian. Kelly does observe of Augustine, however, "despite his bias to traducianism, he could never make up his mind about the matter, and in his later writings frankly confessed that he was baffled" (Kelly 1978, p. 346).
To introduce the Greek view of the human condition, Kelly reviews Athanasius' testimony, which "is a blend of Platonizing metaphysics and the Genesis story" (Kelly 1978, p. 346). As a creature, man has an ephemeral physicality. However, he is also given the generous favor of God. This makes him blessed and enables communion with God. The failure of Adam and Eve to keep their attention focused on God brought death and destruction (Kelly 1978, p. 347). Athanasius seems to have thought that humans could turn to God through their own volition, but that it would not seem natural to them.
Athanasius' view strongly influenced the Greek fathers (Kelly 1978, p. 348). The Cappadocians viewed creation strongly in terms of the Platonic Forms, with the Edenic world as the world of Forms. Even after the fall, in which the humans had misused their free will, the nature is only badly defaced, and we are not guilty of sin transmitted to us by Adam's fall (Kelly 1978, p. 349). However, in some way, they still hold that sin is characteristic. it is the rule, rather than the exception (Kelly 1978, p. 351). To reverse the pattern of sin was generally seen as a cooperative work between the divine and human will.
Kelly notes that we have little information from the West about the human nature prior to Augustine. The witness we do have is mainly from Ambrose and from Ambrosiaster (Kelly 1978, p. 353). They, in turn, may have drawn considerable inspiration from the Cappadocians. The sin of Adam received more attention in the West than in the East, as did the potential for a sinful nature to be transmitted to subsequent generations. hereditary sins are forgiven in baptism, while individual sins are forgiven in the washing of feet, according to Ambrose (Kelly 1978, p. 355, citing De myst. 32; enarr. in ps. 48.8). In Ambrosiaster, humans become guilty because they sin, rather than being born guilty (Kelly 1978, p. 356).
In Kelly's analysis, the existence side by side of a concept of the fallen nature and of human responsibility could be expected to lead to conflict due to the subtle nuance needed to reconcile their relationship (Kelly 1978, p. 347). The clash came about as Augustine, in 396, referred to mankind as a "lump of sin." At that time, Pelagius, teaching in Rome, taught a positive view of human nature. Against Augustine's emphasis on the need for God to give what we need so we can receive him, Pelagius emphasized unconditional free will and human responsibility. Pelagius' view was that God had given humans the ability to realize their state and to act with their free will to turn toward or away from God (Kelly 1978, p. 358). They did not have a predisposition in either direction. Grace is an offer God makes to all, especially through the external means of His Word (Kelly 1978, p. 360). The Christian life then becomes largely an effort of the will, which strives to follow God in Christ.
Augustine had worked out his view of human nature before the rise of Pelagius' teaching (Kelly 1978, p. 361). From a created state of human perfection, Adam fell due to his own fault (Kelly 1978, p. 362). Augustine's understanding of the nature of sin and Adam's guilt depended on many passages of Scripture. He further understood the practice of infant baptism to acknowledge the sin inherent even in newborns (Kelly 1978, p. 363). Every human, in Augustine's view, was involved in Adam's sin, since all came from Adam (Kelly 1978, p. 364). Our inclination is always toward sin, although we have a terribly hindered spark of virtue in us due to our original creation in the image of God. We have further lost the liberty of doing good and avoiding evil which Adam had (Kelly 1978, p. 365). Kelly does note that Augustine still thought man had a free will, but that it was predisposed to choose evil.
Augustine's view of human nature and sin, therefore, indicated that without an infusion of God's grace we would never attempt to do what is good (Kelly 1978, p. 366). Augustine saw several facets of God's grace. By "prevenient' grace God stirs our will up. By "cooperating" grace he moves our will which has been stirred up. There is "sufficient" grace which allows us to seek the good. Then there is "efficient" grace which enables us to do the good God expects (Kelly 1978, p. 367). Kelly observes that within Augustine's point of view, not all people receive the gift of sufficient or efficient grace, as not all are recipients of salvation (Kelly 1978, p. 369). The mystery of God having mercy on whom he wills and hardening whom he wills remains a genuine mystery.
Pelagianism was officially rejected in the council of Carthage in 418 (Kelly 1978, p. 369). Essential to the rejection were the Pelagian stances that death was inherent in human nature, that sin was not inherited from Adam, and that an infusion of grace was not necessary to draw humans to salvation (Kelly 1978, p. 370). Those three elements of Pelagian thought separated it from orthodoxy. Kelly notes there were further discussions involving views which, since the 17th century, have been called semi-Pelagian. They would still insist that free will to choose to believe is inherent in all humans (Kelly 1978, p. 370). These views have continued to be opposed as they disputed the extent of the fall into sin and minimized the need for God's work in salvation (Kelly 1978, pp. 371-372).
As Kelly describes it, the concept of the human nature and sin in the East developed rather along the lines of Augustine's view. Cyril of Alexandria saw Adam's sin as corrupting the human nature. While we are not responsible with Adam, we are ruined with Adam (Kelly 1978, p. 372). While Cyril saw a human free will, he did not believe it could recapture the perfection of Adam. The Antiochene school, illustrated by Theodore and Theodoret, is compatible with the Alexandrian view.
7/10/25
Kelly, J.N.D. (1978). "Chapter 13: Fallen Man and God's Grace." (pp. 344-374). Harper: San Francisco. (Personal Library)
Kelly views the Christian understanding of the fallen nature of man to have been fairly positive at the start of the Christian period. Especially in contrast to Manichaean fatalism and Gnostic views that matter is evil, Christianity held an optimistic point of view (Kelly 1978, p. 344). In reaction to Pelagius, however, the scale tipped toward a more negative view, especially in the writings of Augustine.
Kelly describes the two important theories about the origin of the soul in the period leading up to Augustine. Most took the soul to be created individually when infused into the body. This "creationist" view was consistent with much Greek philosophy and was broadly accepted. Kelly mentions Hilary, Ambrose, Jerome, and Pelagius as adherents to creationism (Kelly 1978, p. 345). Augustine, however, found himself leaning toward "traducian" explanations, in which the soul comes into existence, generated from the parents, and is not separable from the body. This view is hinted at in Gregory of Nyssa, though it is more clear in Tertullian. Kelly does observe of Augustine, however, "despite his bias to traducianism, he could never make up his mind about the matter, and in his later writings frankly confessed that he was baffled" (Kelly 1978, p. 346).
To introduce the Greek view of the human condition, Kelly reviews Athanasius' testimony, which "is a blend of Platonizing metaphysics and the Genesis story" (Kelly 1978, p. 346). As a creature, man has an ephemeral physicality. However, he is also given the generous favor of God. This makes him blessed and enables communion with God. The failure of Adam and Eve to keep their attention focused on God brought death and destruction (Kelly 1978, p. 347). Athanasius seems to have thought that humans could turn to God through their own volition, but that it would not seem natural to them.
Athanasius' view strongly influenced the Greek fathers (Kelly 1978, p. 348). The Cappadocians viewed creation strongly in terms of the Platonic Forms, with the Edenic world as the world of Forms. Even after the fall, in which the humans had misused their free will, the nature is only badly defaced, and we are not guilty of sin transmitted to us by Adam's fall (Kelly 1978, p. 349). However, in some way, they still hold that sin is characteristic. it is the rule, rather than the exception (Kelly 1978, p. 351). To reverse the pattern of sin was generally seen as a cooperative work between the divine and human will.
Kelly notes that we have little information from the West about the human nature prior to Augustine. The witness we do have is mainly from Ambrose and from Ambrosiaster (Kelly 1978, p. 353). They, in turn, may have drawn considerable inspiration from the Cappadocians. The sin of Adam received more attention in the West than in the East, as did the potential for a sinful nature to be transmitted to subsequent generations. hereditary sins are forgiven in baptism, while individual sins are forgiven in the washing of feet, according to Ambrose (Kelly 1978, p. 355, citing De myst. 32; enarr. in ps. 48.8). In Ambrosiaster, humans become guilty because they sin, rather than being born guilty (Kelly 1978, p. 356).
In Kelly's analysis, the existence side by side of a concept of the fallen nature and of human responsibility could be expected to lead to conflict due to the subtle nuance needed to reconcile their relationship (Kelly 1978, p. 347). The clash came about as Augustine, in 396, referred to mankind as a "lump of sin." At that time, Pelagius, teaching in Rome, taught a positive view of human nature. Against Augustine's emphasis on the need for God to give what we need so we can receive him, Pelagius emphasized unconditional free will and human responsibility. Pelagius' view was that God had given humans the ability to realize their state and to act with their free will to turn toward or away from God (Kelly 1978, p. 358). They did not have a predisposition in either direction. Grace is an offer God makes to all, especially through the external means of His Word (Kelly 1978, p. 360). The Christian life then becomes largely an effort of the will, which strives to follow God in Christ.
Augustine had worked out his view of human nature before the rise of Pelagius' teaching (Kelly 1978, p. 361). From a created state of human perfection, Adam fell due to his own fault (Kelly 1978, p. 362). Augustine's understanding of the nature of sin and Adam's guilt depended on many passages of Scripture. He further understood the practice of infant baptism to acknowledge the sin inherent even in newborns (Kelly 1978, p. 363). Every human, in Augustine's view, was involved in Adam's sin, since all came from Adam (Kelly 1978, p. 364). Our inclination is always toward sin, although we have a terribly hindered spark of virtue in us due to our original creation in the image of God. We have further lost the liberty of doing good and avoiding evil which Adam had (Kelly 1978, p. 365). Kelly does note that Augustine still thought man had a free will, but that it was predisposed to choose evil.
Augustine's view of human nature and sin, therefore, indicated that without an infusion of God's grace we would never attempt to do what is good (Kelly 1978, p. 366). Augustine saw several facets of God's grace. By "prevenient' grace God stirs our will up. By "cooperating" grace he moves our will which has been stirred up. There is "sufficient" grace which allows us to seek the good. Then there is "efficient" grace which enables us to do the good God expects (Kelly 1978, p. 367). Kelly observes that within Augustine's point of view, not all people receive the gift of sufficient or efficient grace, as not all are recipients of salvation (Kelly 1978, p. 369). The mystery of God having mercy on whom he wills and hardening whom he wills remains a genuine mystery.
Pelagianism was officially rejected in the council of Carthage in 418 (Kelly 1978, p. 369). Essential to the rejection were the Pelagian stances that death was inherent in human nature, that sin was not inherited from Adam, and that an infusion of grace was not necessary to draw humans to salvation (Kelly 1978, p. 370). Those three elements of Pelagian thought separated it from orthodoxy. Kelly notes there were further discussions involving views which, since the 17th century, have been called semi-Pelagian. They would still insist that free will to choose to believe is inherent in all humans (Kelly 1978, p. 370). These views have continued to be opposed as they disputed the extent of the fall into sin and minimized the need for God's work in salvation (Kelly 1978, pp. 371-372).
As Kelly describes it, the concept of the human nature and sin in the East developed rather along the lines of Augustine's view. Cyril of Alexandria saw Adam's sin as corrupting the human nature. While we are not responsible with Adam, we are ruined with Adam (Kelly 1978, p. 372). While Cyril saw a human free will, he did not believe it could recapture the perfection of Adam. The Antiochene school, illustrated by Theodore and Theodoret, is compatible with the Alexandrian view.
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