The Heresy Of Pelagianism (Part 3)

1 Video - Are We Born Free?: Willing to Believe with R.C. Sproul Introduc on: This talk deals with the Doctrine of Original Sin. This issue emerged in great controversy by Pelagius (Pelagian Controversy). Pelagius vs. Augus ne This ma er was se led at the Council of Carthage in AD 418 where Pelagius was condemned as a here c. ti ti ti ft ff fi ti tt ti ff ti tt ti The Fall and its E ects. a. Pelagius did not deny the fall. b. He taught Adam was created immutably good. He had the freedom or power to obey or disobey. Any choice for sin did not change his nature. c. People born today have the same moral condi on of Adam before the Fall. ti II. ti What was it all about? Background Informa on a. Pelagius was born in Ireland b. He was an earnest Monk who travelled to Rome. He was appalled by wickedness there. c. As a result, he became a zealot for achieving righteousness, godliness d. Provoca on – response to famous prayer by Augus ne: “Oh God, grant what you command, and command what you desire.” i. Pelagius agreed with second part of prayer ii. Pelagius was upset greatly by rst part of prayer: “Oh God, grant what you command.” iii. Augus ne was praying: Give me a gi . Help me. (grace) iv. Augus ne believed man is unable to obey God’s commands unless God gives the grace to do it. v. Pelagius disagreed. If God commands it, man can do it. vi. Pelagius: God is just. God would never and could never command his creature to do something that the creature is unable to do. vii.Augus ne: Man cannot obey the law of God without God’s grace because man is fallen and the e ects of the fall means the loss of our moral power. ti I. 2 d. Pelagius denies Adam’s sin plunged humanity into a state of moral corrup on by which their natures were changed. e. We believe: We are sinners not because we sin; we sin because we are sinners. f. Pelagius: Man always has the power to do either good or evil. Sin a ects him, but not at the core. g. In your heart of hearts, scratch beneath the surface and you will nd an abiding immutable goodness to the human heart. III. Grace a. Pelagius: Grace facilitates obedience and righteousness. With grace, obedience is easier. But grace is not necessary. b. Many people not only can live perfect lives, but many in fact have – without the bene t of grace. c. Augus ne: Our best deeds are at their best, splendid vices. d. What is at stake: the necessity of grace and the whole concept of our salva on. e. Pelagius paves the way for pure legalism: a person can be righteous in and of themselves. This is called “self-righteousness.” f. Pelagius: We are jus ed by our own righteousness by exercising our own free will. g. Pelagius: The chief way in which Christ works on behalf of our redemp on is by providing us a stellar example of moral perfec on. h. This is not a minor detail. It touches the very heart of our salva on. i. This is “bootstrap” theology where people can earn their way into the kingdom of God. ti fi ti ti fi ti ti fi ti ti ti ti ff Conclusion: The ques on is: “Is grace an absolute prerequisite for salva on or is it simply an aid?”