Church History
10/7/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§157. Augustine's Doctrine of Redeeming Grace." (pp. 2538-2544).
Schaff takes Augustine's argument for the redemptive grace of God to come first from an argument "upwards from below" (Schaff 2014, p. 2538). Here, because mankind is so unable to merit God's favor, redemption must be a gift from above. Secondly, arguing "downwards from above" he sees that as God is intimately involved in the natural world, he would also be involved in the spiritual world. God's presence pervades all creation, though never in a pantheistic sense (Schaff 2014, p. 2539). God's grace is taken to transform man, though granting forgiveness and life (Schaff 2014, p. 2540). Schaff does observe that in Augustine's usage justification includes some level of moral progress which most Protestants would take to be sanctification.
Augustine, counter to Pelagius, considered the grace of God indispensable for creating and maintaining Christian virtue (Schaff 2014, p. 2540). By its nature, grace is unmerited (Schaff 2014, p. 2541). This turns the understanding of the Chrsitian life into the opposite of Pelagius' belief. We receive grace not because of our belief but so that we may believe. Grace is the cause. Belief is the effect. It is God's grace that changes us, rather than being our belief that changes God (Schaff 2014, p. 2542). The grace of God, by its very nature, draws people to God. This does not mean that humans cannot resist God. However, the grace of regeneration is something which is received by default.
Augustine understood that grace "removes all the consequences of the fall' (Schaff 2014, p. 2543), but gradually. The change occurs over time. All the conversion, sanctification, and preservation of the Christian is a work of grace. Finally, Augustine saw that grace develops in man a self-determination to do good (Schaff 2014, p. 2544). This is the true freedom of the Christian.
"§158. The Doctrine of Predestination." (pp. 2544-2549).
Augustine found that God's grace led him to understand an eternal and gracious purpose in calling people to himself. He therefore viewed predestination as "a necessary attribute of the divine will" (Schaff 2014, p. 2545). Schaff admits the problematic nature of predicating any actions, decisions, or willings of the eternal and omniscient God in terms of "before" or "after." Yet from a human vantage point we assign times to elements of a plan. There is therefore in every Christian some conception of God's grace as an eternal element which influences us in temporal matters. What set Augustine apart was his attempt to describe it in a systematic way (Schaff 2014, p. 2546). Schaff notes that while Calvin saw predestination as the starting point for his explanation of God's grace, Augustine saw it as the consummation. Augustine "recognizes simply a decree of election to salvation" rather than any form of double predestination (Schaff 2014, p. 2547).
Pelagians, predictably, considered Augustine's view of predestination to be fatalistic (Schaff 2014, p. 2547). They took exception to his view of the fallen nature which resulted in condemnation. The election to salvation seemed arbitrary, as some are saved but not all. Yet Augustine insisted God could not be the author of sin. He knows all our sin from eternity, but only permits it, rather than causing it (Schaff 2014, p. 2548). Schaff recognizes in Augustine the concept that not all are elect.They will eventually show their lack of election through failing to persevere. Yet it is always due to the fault of the sinful human, never the sinless God. All people are to be called to repentance and faith, as we never know who the elect are.
10/7/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§157. Augustine's Doctrine of Redeeming Grace." (pp. 2538-2544).
Schaff takes Augustine's argument for the redemptive grace of God to come first from an argument "upwards from below" (Schaff 2014, p. 2538). Here, because mankind is so unable to merit God's favor, redemption must be a gift from above. Secondly, arguing "downwards from above" he sees that as God is intimately involved in the natural world, he would also be involved in the spiritual world. God's presence pervades all creation, though never in a pantheistic sense (Schaff 2014, p. 2539). God's grace is taken to transform man, though granting forgiveness and life (Schaff 2014, p. 2540). Schaff does observe that in Augustine's usage justification includes some level of moral progress which most Protestants would take to be sanctification.
Augustine, counter to Pelagius, considered the grace of God indispensable for creating and maintaining Christian virtue (Schaff 2014, p. 2540). By its nature, grace is unmerited (Schaff 2014, p. 2541). This turns the understanding of the Chrsitian life into the opposite of Pelagius' belief. We receive grace not because of our belief but so that we may believe. Grace is the cause. Belief is the effect. It is God's grace that changes us, rather than being our belief that changes God (Schaff 2014, p. 2542). The grace of God, by its very nature, draws people to God. This does not mean that humans cannot resist God. However, the grace of regeneration is something which is received by default.
Augustine understood that grace "removes all the consequences of the fall' (Schaff 2014, p. 2543), but gradually. The change occurs over time. All the conversion, sanctification, and preservation of the Christian is a work of grace. Finally, Augustine saw that grace develops in man a self-determination to do good (Schaff 2014, p. 2544). This is the true freedom of the Christian.
"§158. The Doctrine of Predestination." (pp. 2544-2549).
Augustine found that God's grace led him to understand an eternal and gracious purpose in calling people to himself. He therefore viewed predestination as "a necessary attribute of the divine will" (Schaff 2014, p. 2545). Schaff admits the problematic nature of predicating any actions, decisions, or willings of the eternal and omniscient God in terms of "before" or "after." Yet from a human vantage point we assign times to elements of a plan. There is therefore in every Christian some conception of God's grace as an eternal element which influences us in temporal matters. What set Augustine apart was his attempt to describe it in a systematic way (Schaff 2014, p. 2546). Schaff notes that while Calvin saw predestination as the starting point for his explanation of God's grace, Augustine saw it as the consummation. Augustine "recognizes simply a decree of election to salvation" rather than any form of double predestination (Schaff 2014, p. 2547).
Pelagians, predictably, considered Augustine's view of predestination to be fatalistic (Schaff 2014, p. 2547). They took exception to his view of the fallen nature which resulted in condemnation. The election to salvation seemed arbitrary, as some are saved but not all. Yet Augustine insisted God could not be the author of sin. He knows all our sin from eternity, but only permits it, rather than causing it (Schaff 2014, p. 2548). Schaff recognizes in Augustine the concept that not all are elect.They will eventually show their lack of election through failing to persevere. Yet it is always due to the fault of the sinful human, never the sinless God. All people are to be called to repentance and faith, as we never know who the elect are.
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