Original Sin

Introduction

Original sin is defined as a tendency to sin innate in all human beings. It is argued that the original sin was inherited from Adam, especially as a consequence of the fall of men. There is some controversy over original sin. The reason attributed to this assertion is that there are some scholars who hold the belief that every human being is guilty because of the Adam’s sin. On the contrary, there are other scholars who have rejected the doctrine that every human being is an inborn sinner. Notably, the rejection of the doctrine that all humans are sinners because of Adam’s fall is based on the optimistic view of the human nature that mankind is inherently good rather than inherently sinful. Also, it is an understanding of what Adam committed was a sin, but every person who was born afterwards is not a sinner due to the definition and latest results of the debate of original sin. However, considering the fact that we are born having the same ancestral roots from Adam and Eve, the arguments of Pelagius and Augustine about original sin show depicts unique points of view. Thus, all humans are in-born sinners who possess original sin that increases their propensity to engage in sinful actions but are redeemable by the grace of God through Jesus Christ.

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Pelagianism

Pelagius theory claims to be saved by his own efforts, not the grace of God. Pelagius taught the Pelagian Heresy, which is a 5^th century Christian heresy. Pelagius placed his starting point on natural human abilities. He denied that all human beings were born sinners because they did not believe in original sin. Adam was actively describedmorally neutrally, not good and evil, and Pelagiusthought that he was born in that state. Sin is the result of free choice. Therefore, if a man does not want to commit a sin, then he is nota sinner. As for the sin itself, it is wholly free will. At the same time, Pelagius claimed that man has inner ability to choose good, in other words, to believe in the gospel. As it was indicated earlier, the rejection of the doctrine that all humans are sinners because of Adam is based on the optimistic view that all humanity is inherently good rather than inherently bad. In his teachings, Pelagius did not only emphasize the freedom of the human will, but he also stressed the essential goodness of the human nature. In the majority of his teachings, Pelagius instated that God created man in a manner that the latter was free to choose between what is good and what is evil. Indeed, the follower of Pelagius, referred to as Celestius, did not only reject the necessity of infant baptism but also rejected the church’s doctrine that all humans are originally sinners. In brief, Pelagius rejected the doctrine that all humans are sinners due to original sin committed by Adam on the basis that since God created man in such a way that the latter was free to choose between the evil and good deeds and things, it means then that man voluntarily goes against the laws of God, hence committing sin.

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Augustine

On the other hand, Augustine, who was the bishop of Hippo, argues that in the desperate state of original sin, no man can save himself, and there is no way to be saved unless he will obtain a redemptive grace. Salvation comes entirely through the grace of God. In other terms, Augustine held the belief that it is impossible for humans to utilize their own efforts for achieving righteousness; therefore, to attain it, people must rely on God’s grace. If a sinner believes in being saved, it is the grace of God and his grace given to those who are scheduled to eternal life with God. Thus, the faith does not come from free will of the sinner, but from the grace of God given to the subject. Although Augustine agrees with Pelagius’ assertion that the will of a man is free from coercion, he still disagrees with his theory that the human nature is inherently good rather than inherently sinful, and that the corruption of the nature pushesman to commit sin. According to Augustine, the human nature started to lose freedom at the moment Adam and Eve were deceived by Satan. In other terms, despite the fact that the will of a human being is free from coercion, the punishment that man received from God upon his corruption of the nature transformed the freedom into a necessity. Augustine adds that free will of a human being does not have power for righteousness owing to the fact that it has been enslaved. Although the nature is common to all humans, the grace of a man is not what the grace of God is because human free will never be free and will forever be enslaved. The will of a man is not free because a man is compelled to obey, especially when God frees him. Although man received free will from God when he was created, it haddisappeared the moment he sinned. It is important to highlight here the fact that the grace of God in not given to all the people, and that those who are given free will are not really granted it based on its merits or the merits of the work of their hands. Instead, some people who receive the grace of God are given it for free. On the other hand, the others do not receive the grace of God because the righteous judgment of God requires that they should not be given it.

Arguments against Pelagius and Augustine

The most important problems of Pelagius’ and Augustine’s arguments were free will and original sin. According to Pelagius, Adam’s undisguised state was neither holy nor sinful noreven neutral enough to do good or evil. He had free and undecided will, and he could freely choose any of these according to his desires. However, Augustine argued that even before the fall of man, he must absolutely rely on God for the realization of his destiny. Another notable thing is that since Augustine’s account for original sin is meant to shine light on the perception presented by Pelagius regarding the possibility of the human perfection, it implies that something is deeply wrong. On a side note, misapplication of terms has wrapped the arguments presented by Augustine as well as those offered by Pelagius about the original sin, and this has resulted in misunderstanding about the motives of the two antagonists.

Pelagius maintains the idea that the sin that Adam committed only affected him and that infants are in the same state that Adam was before the fall. However, regarding the arguments against Pelagius, it is apparent that semi-Pelagianism has a doctrine of the original sin, within which the mankind is considered to be fallen. Consequently, virtue is not only facilitated by grace, but it is also imperative for virtue to ensue. On the contrary, considering the fact that it is possible for the nature of man to be changed, it means then the fall significantly altered the man’s nature. However, there is a great need to take note that there is a moral possibility that the fall did not affect humanity according to the semi-Pelagianism doctrine of the original sin. In this context, an individual who has committed sin is capable of moving him/herself to cooperate with the grace of God through. This is line with 2 Corinthians 5: 17 which note that whoever is in Christ is a new creation, the one has gone and the new has come. In this context, the old that is gone is the original sin that makes individuals inclined towards sin. Thus, God broke original sin through Jesus Christ’s works on the cross.

As for the arguments against Augustine, the grace itself is not always effective. The reason attributed to this assertion is the fact that the effectiveness of the grace is always dependent on the manner in which a sinner cooperates with it, as far as the virtue of the exercise of the man’s will is concerned. Another argument that can be presented against perspective of the original sin (the fall of man) is that the author asserted that man is a ‘mess of sin’ since no human being is capable of raising him/herself from the spiritual death. This is an indication that even Augustine himself is incapable of moving or inclining himself to God. Indeed, human beings are capable of cooperating with the grace of God. Because of Jesus, Christians have power over sin and saying no to all forms of ungodliness because of the grace of God (Titus 2:11). Thus, the grace of God is an important concept in this context.

Conclusion

In conclusion, all humans are in-born sinners who possess original sin that increases their propensity to engage in sinful actions. This became a debatable issue because different scholars hold contrary views in respect to original sin. For instance, Augustine held the belief that it is impossible for humans to utilize their own efforts to achieve righteousness. Therefore, in order to attain it, they must rely upon God’s grace. On the other hand, Pelagius maintains that sin occurs as a result of free choice; thus, if a man does not want to commit sin, then he is free not to do it. Nevertheless, both Pelagius’ and Augustine’s arguments have some flaws. They both fail to give credence to the grace of God through Jesus Christ who redeemed. Jesus was the manifestation of the grace of God that empowers every person to break the power of original sin and live a life of godliness. Without mentioning Jesus, maybe Augustine and Pelagius have a valid point.