During the early part of the 5th century there was a religious contro-versy which occurred that placed at odds a very earnest, moral, and zealous monk by the name of Pelagius, against the Bishop of Hippo we know today as St. Augustine. This controversy became what is known as the Pelagian Controversy and came to a crisis point at the Council of Carthage in 418 AD.
Now to understand this controversy, we need to know something about the background of Pelagius.
Pelagius was born on the British Isles. And sometime later in life when he traveled to Rome, he became alarmed about the godlessness he saw in the clergy and other professing Christians. It was while in Rome that Pelagius earned a reputation for the calling of Christians to the ‘attaining of virtue and righteousness.’
In this way he and his followers had much in common with the Puritans in that they loved the law and precepts of God, and were also very concerned about the moral laxity they saw in their own day.
The crisis point came, however, when Pelagius read a famous prayer written by St. Augustine, and in this prayer there was a statement that troubled him greatly. The statement was, “Oh God, grant unto us what thou dost command…“.
It was this statement in that prayer which set into motion the controversy that was to ensue.
The question on Pelagius’ mind was, why would anyone need to pray such a prayer? For what Augustine was asking God for was that He grant unto them the moral and religious power and ability to do the very things that He has commanded. For Augustine believed that, unless God grants the necessary grace, man by himself is inherently unable to live in perfect obedience to God, and in our fallen humanity we lack the moral power and religious ability to always do the things that God commands.
This teaching deeply concerned Pelagius.
How can it be that a Just and Holy God could render a law or command that in our own humanity we do not have the moral power and ability to obey? For God to be just and at the same time issue a law or command that we can not possibly obey…(and then punish us?)…would not only be unthinkable but monstrous.
It was here that Pelagius rejected this teaching that man requires any kind of grace, or divine assistance outside of himself in order to live in obedience to God. No, Pelagius argued, God saves us by providing us with His laws and commands, by giving us the excellent moral examples of Christ and the saints, and by the cleansing waters of baptism.
For according to Pelagius, salvation can be received and attained by our own moral and religious cooperation and obedience to the commands and laws of God as found within the pages of the New Testament.
St. Augustine’s Response
Augustine’s response, however, was that Pelagius’ doctrine was a spiritual
impossibility. In light of Adam’s fall, the idea that man can somehow decide to
live and be saved by being obedient to all of God’s commands and laws is simply
an ability we do not have. Adam had it, but when he sinned he lost it, not only
for himself but for all of his descendants as well.
It would be like an illustration of a long column of paper cups where, should a pin or needle be run completely through, not only would the integrity of the first cup be compromised but also the character of all the succeeding cups would be ruined as well. So it is with all of humanity in that we also, because of Adam’s sin, has a flawed character or sinful nature. And it is this sinful nature we have that makes us ever inclined to sin and makes it impossible for us to be saved through our own moral and religious obedience to the commands and laws of God.
In Romans Chapter 5:10-21, the Apostle Paul contrasts how that through Adam we were made sinners but through Jesus Christ we are made righteous. In verse 19 he says, “For just as through the disobedience of the one man (Adam) the many were made sinners, so also through the obedience of the one man (Jesus Christ) the many will be made righteous.”
Paul continues this thought in Romans Chapter 7 and says,‘I agree that God’s law is good. But I see another law (the sinful nature) at work within the members of my body. For the very things I want to do, I do not do. And the things I do not want to do are the very things that I do. What a wretched man I am! Who will rescue me from this body of sin and death?’
Historically Christianity has said, ‘We did not become sinners because we sinned. Rather we sin because we are sinners.’ In other words, we sin and fall short of God’s holiness and standard of perfection because that is what sinners do.
This is why we need the grace and mercy of God.
Church of Christ theology compared
For anyone familiar with the Stone/ Campbell Churches of Christ, their view of
the fall is very similar to that of Pelagian theology. This is due to the fact
that they also believe that humanity is basically “good” or morally neutral, and
that man has the moral power within himself to be saved through his own
cooperation and obedience to all the necessary moral and religious commands of
God as found in the New Testament.
In other words, they deny (or minimize) the effects of the fall, and do not believe that Adam’s sin adversely affected man’s moral and religious abilities to follow commands and laws in order to be saved. Thus, it is their view of the fall (that the effects of the fall were negligible) which is the enabler that allows them to have a ”works plus faith”salvation theology.
By contrast, evangelical Christianity begins with the understanding that man’s heart is inclined towards evil, that he has an inherit inability through “N.T. law keeping” to be declared righteous in the sight of God and in this way be save his own soul.
That is why evangelical Christianity believes that man is in desperate need the righteousness of God that God has provided as a gift by faith and trust in the Lord Jesus Christ.
So what is this righteousness that God gives and bestows to all and upon all who place faith in Jesus Christ?
References of the fall and how it adversely affected humanity:
Genesis 3
Romans 3:11-12, 5:10-21, 7:14-25
Ephesians 2:1-10