Church History
9/30/25
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).
"§155. Arguments for the doctrine of Original Sin and Hereditary Guilt." (pp. 2530-2533).
Schaff moves on to consider the means used by Augustine to reach his conclusions about original sin (Schaff 2014, p. 2530). Many of his arguments were based on the Vulgate version of Romans 5:12, which affirms that in Adam's sin all have sinned, though Schaff takes the "in which" to refer to the nature of the world, rather than the nature of Adam personally to have led all into sin. However, Schaff agrees that Augustine rightly found a causal tie between sin and death. Augustine's exegesis does include other passages which make the picture clearer.
Augustine further made arguments from the ancient practice of infant baptism "for remission of sins" (Schaff 2014, p. 2531). This practice signified an acceptance of the universality of sin in all humans. In contrast, while the Pelagians continued to baptize infants, they made it simply a ritual which confirmed the goodness of a good nature. The Pelagian reaction to Augustine's point of view was utter rejection.
Schaff observes that Augustine, as well as other authors, while affirming the necessity of baptism, still would soften his view as to the nature of torment to which those unbaptized who died in early childhood would endure (Schaff 2014, p. 2532).
A third branch of Augustine's argument was based on human experience (Schaff 2014, p. 2532). It is easily observed, and even among non-Christian observers, that humans are not as good by nature as we might wish (Schaff 2014, p. 2533).
"§156. Answers to Pelagian Objections." (pp. 2533-2538).
Augustine did not write in a vacuum. He was engaged with Pelatians, interacting with them regarding their differences. Schaff cites Julian of Eclanum as a primary voice of Pelagianism (Schaff 2014, p. 2533). Julian's argument against Augustine was based on five points conceded by Augustine. Man is created by the good God. Marriage is good. If baptism remits sins, children of the baptized are good. If God is good, he holds nobody responsible for another person's sins. If humans can be perfectly righteous they cannot be inherently sinful.
The first point, in Julian's opinion, forced Augustine to fall into a Manichaean dualism (Schaff 2014, p. 2534). However, Augustine held that humans are appropriately good in their nature, but the fall has introduced evil vice which clings to the nature.
The argument about baptized people bearing sinless children is based on evil having no actual substance. Augustine maintained that baptism removed guilt, but that sin (concupiscentia) remained. This reality remains through generations (Schaff 2014, p. 2534). Despite the existence of lust within marriage, marriage is not to be condemned. It does not remove sin from a next generation (Schaff 2014, p. 2535).
Pelagians would affirm it as unrighteous for God to condemn one man for another man's sin (Schaff 2014, p. 2535). Augustine, however, views humanity as one whole. Therefore, he sees all humans as participants in Adam's sin (Schaff 2014, p. 2536). In Augustine's view you cannot separate one generation from the whole context.
9/30/25
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).
"§155. Arguments for the doctrine of Original Sin and Hereditary Guilt." (pp. 2530-2533).
Schaff moves on to consider the means used by Augustine to reach his conclusions about original sin (Schaff 2014, p. 2530). Many of his arguments were based on the Vulgate version of Romans 5:12, which affirms that in Adam's sin all have sinned, though Schaff takes the "in which" to refer to the nature of the world, rather than the nature of Adam personally to have led all into sin. However, Schaff agrees that Augustine rightly found a causal tie between sin and death. Augustine's exegesis does include other passages which make the picture clearer.
Augustine further made arguments from the ancient practice of infant baptism "for remission of sins" (Schaff 2014, p. 2531). This practice signified an acceptance of the universality of sin in all humans. In contrast, while the Pelagians continued to baptize infants, they made it simply a ritual which confirmed the goodness of a good nature. The Pelagian reaction to Augustine's point of view was utter rejection.
Schaff observes that Augustine, as well as other authors, while affirming the necessity of baptism, still would soften his view as to the nature of torment to which those unbaptized who died in early childhood would endure (Schaff 2014, p. 2532).
A third branch of Augustine's argument was based on human experience (Schaff 2014, p. 2532). It is easily observed, and even among non-Christian observers, that humans are not as good by nature as we might wish (Schaff 2014, p. 2533).
"§156. Answers to Pelagian Objections." (pp. 2533-2538).
Augustine did not write in a vacuum. He was engaged with Pelatians, interacting with them regarding their differences. Schaff cites Julian of Eclanum as a primary voice of Pelagianism (Schaff 2014, p. 2533). Julian's argument against Augustine was based on five points conceded by Augustine. Man is created by the good God. Marriage is good. If baptism remits sins, children of the baptized are good. If God is good, he holds nobody responsible for another person's sins. If humans can be perfectly righteous they cannot be inherently sinful.
The first point, in Julian's opinion, forced Augustine to fall into a Manichaean dualism (Schaff 2014, p. 2534). However, Augustine held that humans are appropriately good in their nature, but the fall has introduced evil vice which clings to the nature.
The argument about baptized people bearing sinless children is based on evil having no actual substance. Augustine maintained that baptism removed guilt, but that sin (concupiscentia) remained. This reality remains through generations (Schaff 2014, p. 2534). Despite the existence of lust within marriage, marriage is not to be condemned. It does not remove sin from a next generation (Schaff 2014, p. 2535).
Pelagians would affirm it as unrighteous for God to condemn one man for another man's sin (Schaff 2014, p. 2535). Augustine, however, views humanity as one whole. Therefore, he sees all humans as participants in Adam's sin (Schaff 2014, p. 2536). In Augustine's view you cannot separate one generation from the whole context.
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