"Original Sin" And Eternal Punishment

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< > Pelagian Theories What a relief to turn from the murky fog spread round the Truth by the Bishop of Rome, St. Augustine, to the purer air of the British Theologian Pelagius! It has been a grievous tragedy that Augustine was able to pollute the pure water of life with the two foul streams of "Original Sin" and "The City of God." The former has misled generation after generation of Christians into the follies of Infant Baptism, and besmirched the reputation of the Almighty with injustice and stupidity: the latter laid the foundation upon which the dreadful edifice of the Roman Catholic Church was later raised. Pelagius reacted violently against the Augustinian theory of Original Sin, and for his temerity suffered excommunication and the confiscation of his goods: but unfortunately he rushed, to the other extreme, teaching apparently that man was not affected by Adam's fall, but only followed his bad example, being able to refrain from sin by his own strength of will. This is much nearer the truth than Augustine's theory, and has the merit of making man responsible for his actions and so justly under the wrath of God if he sins. It is strange that the ministry of Angels to children of which Our Lord speaks in such emphatic terms is entirely neglected in the consideration of this matter. It is only the child who sins in spite of the helpful presence of its Angel that is under the wrath of God. Pelagius, however, seems to have omitted (a) the real change brought about in the flesh of children through the sin of Adam. "For I know that in me, that is in my flesh, dwelleth — end of page 35 — no good thing" (Rom. 7,18); (b) the fact of the cooperation of the Almighty with the parents of every child, "That which is bom of the flesh is flesh; and that which is born of the Spirit is spirit" (John 3,6). Pelagius therefore, and those that follow him, while on sounder lines than Augustine, was apparently open to the charge of teaching that man could live righteously by his own strength without any need of the grace of God. < >
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Pelagian Theories

What a relief to turn from the murky fog spread round the Truth by the Bishop of Rome, St. Augustine, to the purer air of the British Theologian Pelagius! It has been a grievous tragedy that Augustine was able to pollute the pure water of life with the two foul streams of "Original Sin" and "The City of God." The former has misled generation after generation of Christians into the follies of Infant Baptism, and besmirched the reputation of the Almighty with injustice and stupidity: the latter laid the foundation upon which the dreadful edifice of the Roman Catholic Church was later raised.

Pelagius reacted violently against the Augustinian theory of Original Sin, and for his temerity suffered excommunication and the confiscation of his goods: but unfortunately he rushed, to the other extreme, teaching apparently that man was not affected by Adam's fall, but only followed his bad example, being able to refrain from sin by his own strength of will. This is much nearer the truth than Augustine's theory, and has the merit of making man responsible for his actions and so justly under the wrath of God if he sins. It is strange that the ministry of Angels to children of which Our Lord speaks in such emphatic terms is entirely neglected in the consideration of this matter. It is only the child who sins in spite of the helpful presence of its Angel that is under the wrath of God.

Pelagius, however, seems to have omitted (a) the real change brought about in the flesh of children through the sin of Adam. "For I know that in me, that is in my flesh, dwelleth

— end of page 35 —

no good thing" (Rom. 7,18); (b) the fact of the cooperation of the Almighty with the parents of every child, "That which is bom of the flesh is flesh; and that which is born of the Spirit is spirit" (John 3,6). Pelagius therefore, and those that follow him, while on sounder lines than Augustine, was apparently open to the charge of teaching that man could live righteously by his own strength without any need of the grace of God.

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