Church History
9/16/25
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).
"§151. The Pelagian System Continued: Doctrine, of Human Ability and Divine Grace." (pp. 2511-2516).
Continuing to discuss the historical Pelagian movement, Schaff notes that Pelagians consider the state of humans to be the same before and after the fall (Schaff 2014, p. 2511). They see the difference in human nature to be nonexistent among different faiths except for an assistance by grace in the Christian. The basic good of the human nature will often be asserted based on the rather universal tendency of humans to do good deeds. Augustine would counter that such good deeds outside of the Christian faith on some level are self-serving. For this reason, they are not rightly seen as good works (Schaff 2014, p. 2512).
Pelagians would counter the Augustinian view by defining good in terms of power to do something, will to do it, and the nature of the act (Schaff 2014, p. 2512). In Schaff's view, this separates the nature of man from his will or his actions. God, further, becomes a spectator who has no power or control over his creation (Schaff 2014, p. 2513).
Rather than denying God's grace, since God doesn't really seem to be in charge of his universe, Pelagius affirms a sort of natural grace as well as a supernatural grace which enlightens and assists humans (Schaff 2014, p. 2513). Again, Schaff points out that the Pelagian understands free will to mean we can choose to imitate Christ. This makes Christ into an example (Schaff 2014, p. 2514). While grace is helpful to us, it is not necessary, since we have an example and a free will. In the end, Schaff finds that Pelagian thought has no logical need for the existence of God or for redemption in Christ (Schaff 2014, p. 2516).
"§152. The Augustinian System: The Primitive State of Man, and Free Will." (pp. 2516-2521).
Before the rise of Pelagianism, Augustine had articulated his view of human nature, sin, and grace (Schaff 2014, p. 2516). Schaff does observe that, after his Confessions (400), Augustine did refine and clarify some of his views (Schaff 2014, p. 2517). However, in essence, they were unchanged to the end of his life.
In his original state, Augustine describes mankind as innocent (Schaff 2014, p. 2517). This original state could be described as "the undeveloped germ" of perfection (Schaff 2014, p. 2518). Because there was no offense or disobedience, there was a sort of grace present, but not of a redemptive nature (Schaff 2014, p. 2518). The perfect state of innocence is not seen as exactly heavenly, as a child is not a mature human. Human powers, seen as gifts from God, could be developed for good or not. A foundational element in Augustine's thought was the "distinction between the possibility of not sinning and the impossibility of sinning" (Schaff 2014, p. 2519). Man's freedom before the fall still allowed for falling into sin. Augustine saw man as originally free in terms of action. Whether sinful or not, we have freedom to do this or that (Schaff 2014, p. 2519). A slightly different type of freedom is a freedom of choice. Here, counter to the Manichees, Augustine affirms that prior to the fall man could choose to sin or not to sin. This is specifically a freedom of the will. After the fall, this free will was limited. In Augustine's view it now applies to choice "between individual actions within the sphere of sinfulness and of justitia civilis" (Schaff 2014, p. 2520). A third freedom exists to the Christian, that of "the free self-decision or self-determination of the will toward the good and holy" (Schaff 2014, p. 2521). This is only available to Christians, made free by the Son of God. It is true freedom.
9/16/25
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).
"§151. The Pelagian System Continued: Doctrine, of Human Ability and Divine Grace." (pp. 2511-2516).
Continuing to discuss the historical Pelagian movement, Schaff notes that Pelagians consider the state of humans to be the same before and after the fall (Schaff 2014, p. 2511). They see the difference in human nature to be nonexistent among different faiths except for an assistance by grace in the Christian. The basic good of the human nature will often be asserted based on the rather universal tendency of humans to do good deeds. Augustine would counter that such good deeds outside of the Christian faith on some level are self-serving. For this reason, they are not rightly seen as good works (Schaff 2014, p. 2512).
Pelagians would counter the Augustinian view by defining good in terms of power to do something, will to do it, and the nature of the act (Schaff 2014, p. 2512). In Schaff's view, this separates the nature of man from his will or his actions. God, further, becomes a spectator who has no power or control over his creation (Schaff 2014, p. 2513).
Rather than denying God's grace, since God doesn't really seem to be in charge of his universe, Pelagius affirms a sort of natural grace as well as a supernatural grace which enlightens and assists humans (Schaff 2014, p. 2513). Again, Schaff points out that the Pelagian understands free will to mean we can choose to imitate Christ. This makes Christ into an example (Schaff 2014, p. 2514). While grace is helpful to us, it is not necessary, since we have an example and a free will. In the end, Schaff finds that Pelagian thought has no logical need for the existence of God or for redemption in Christ (Schaff 2014, p. 2516).
"§152. The Augustinian System: The Primitive State of Man, and Free Will." (pp. 2516-2521).
Before the rise of Pelagianism, Augustine had articulated his view of human nature, sin, and grace (Schaff 2014, p. 2516). Schaff does observe that, after his Confessions (400), Augustine did refine and clarify some of his views (Schaff 2014, p. 2517). However, in essence, they were unchanged to the end of his life.
In his original state, Augustine describes mankind as innocent (Schaff 2014, p. 2517). This original state could be described as "the undeveloped germ" of perfection (Schaff 2014, p. 2518). Because there was no offense or disobedience, there was a sort of grace present, but not of a redemptive nature (Schaff 2014, p. 2518). The perfect state of innocence is not seen as exactly heavenly, as a child is not a mature human. Human powers, seen as gifts from God, could be developed for good or not. A foundational element in Augustine's thought was the "distinction between the possibility of not sinning and the impossibility of sinning" (Schaff 2014, p. 2519). Man's freedom before the fall still allowed for falling into sin. Augustine saw man as originally free in terms of action. Whether sinful or not, we have freedom to do this or that (Schaff 2014, p. 2519). A slightly different type of freedom is a freedom of choice. Here, counter to the Manichees, Augustine affirms that prior to the fall man could choose to sin or not to sin. This is specifically a freedom of the will. After the fall, this free will was limited. In Augustine's view it now applies to choice "between individual actions within the sphere of sinfulness and of justitia civilis" (Schaff 2014, p. 2520). A third freedom exists to the Christian, that of "the free self-decision or self-determination of the will toward the good and holy" (Schaff 2014, p. 2521). This is only available to Christians, made free by the Son of God. It is true freedom.
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