Are we sinners by choice or by nature? Are we sinners because we sin, or do we sin because we are sinners? In this age, can Christians be sinless, or attain what today some call “entire sanctification”? These questions concern the nature of our sinful condition, and the necessity of divine grace applied in saving sinners. Furthermore, how we answer them might reveal latent Pelagianism in our theology.
Are we sinners by choice or by nature?
In the fifth century, as the Church Fathers continued to weave their theological convictions, questions concerning Adam’s first transgression and its impact on his offspring became inevitable. A British monk, Pelagius, was convinced that we are sinners not by nature, but by choice. Therefore, we can attain sinless perfection. This mindset shaped the holiness movement’s theology which promotes entire sanctification to this day.
In this article, I will identify two aspects of Pelagius’ teachings (or Pelagianism), articulate seven dangers inherent to them, and caution against its presence today.
A Biblical View of Man’s Sinful Nature
Pelagius fundamentally denies the doctrines of original sin and divine grace. But before I address that, it’s appropriate to state what the Church Fathers came to uphold as biblical teaching on man’s sinful nature.
Total depravity simply means that sin has tainted and affected every aspect of the human nature.
According to scripture, Adam, being the first living man, stands as humanity’s representative before God (Genesis 2:7; Romans 5:12-14; 1 Corinthians 15:45-47). Therefore, the Church Fathers articulated original sin as Adam’s first act of transgression against God’s command, and his children’s total complicity. Thus, Adam’s original disobedience placed his posterity under the curse of sin, so that they were conceived and born totally depraved.
Total depravity simply means that sin has tainted and affected every aspect of the human nature, including the mind, volition, and action. More so, Adam’s descendants are completely unable to save themselves, either from sinning, or from God’s judgement that sin deserves (Genesis 3; Psalm 51:5; Romans 3:23; 5:12-19; 6:20-23).
This reality magnifies the essence of divine grace revealed through God’s merciful act of redeeming mankind through the person and work of Jesus Christ (John 3:16-21; Romans 6:20-23; Ephesians 2:1-10; 1 Corinthians 15:1-11; Titus 2:11-14). But Pelagius deemed these biblical teachings irrational.
Pelagius’ Teachings
Pelagius rejected any culpability of Adam’s progeny in relation to Adam’s disobedience on, at least, two major grounds.
1. Freedom of Will and Choice
Writing to a young lady, Demetrias, Pelagius argued, “it was because God wished to bestow on the rational creature the gift of doing good of his own free will and the capacity to exercise free choice, by implanting in man the possibility of choosing either alternative, that he made it his peculiar right to be what he wanted to be, so that with his capacity for good and evil he could do either quite naturally and then bend his will in the other direction too” (Letter to Demetrias, iii.2).
This quote discloses Pelagius’ view that God created man to act; and that good or evil actions are contingent on man’s freewill. To illustrate, Adam chose to transgress, and Cain chose to murder Abel. However, Cain’s choice to sin was unrelated to Adam’s initial transgression.
Pelagius attributed societal perversity to mere choice, rather than natural tendency to depravity.
Pelagius’ reasoning was expressly in response to Augustine’s prayer in The Confessions. Augustine famously prayed, “Give what you command, and then command whatever you will.” Pelagius thought this misleading. For why should anyone wait expectantly for divine strength and enablement to obey God’s law? Pelagius believed God has empowered everyone with ability to be sinless, therefore, one must make every effort to keeping God’s law.
Notably, Pelagius observed the moral decline that defined Roman life in his lifetime. However, he attributed societal perversity to mere choice, rather than natural tendency to depravity. For Pelagius, none is born sinner; everyone has the capacity to choose not to sin, thereby, sinning is mere habit, not a condition.
But how does Pelagius understand divine grace applied to humanity? A second aspect of Pelagianism reveals that, for Pelagius, divine grace simply assists believers to achieve the perfect holiness for salvation.
2. Divine Grace Merely Assists to Obey God’s Law
In another letter, On the Divine Law, Pelagius argues, “Grace indeed freely discharges sins, but with the consent and choice of the believer…without the knowledge of divine law and discipline it is difficult for anyone to be able to be saved” (On the Divine Law, ii.3-iii.1). Here we observe Pelagius’ conviction that salvation comes by law keeping, and God’s grace enables human effort to that end. If this were true, then sinners are saved by grace-enabled law keeping, not that sinners are saved by grace alone without works.
Humanity stands in desperate need of divine grace for salvation.
Pelagius’ primary rationale for his view on grace stemmed from God requiring holiness of his people. For Pelagius, if God requires his people to be holy as he is holy (Leviticus 19:2; 1 Peter 1:16), surely God’s grace was given to assist in attaining such holiness. But Pelagius’ denial of original sin creates immense lacuna in understanding why God requires holiness of his people in the first place. If Adam’s posterities are not sinners by nature, what need is there for grace after all?
But as R. C. Sproul summed, “we are not sinners because we sin; we sin because we are sinners.” Hence, humanity stands in desperate need of divine grace for salvation and the working out of that great salvation in fear and trembling is fundamentally God’s work in us (Philippians 2:12-13).
The Dangers of Pelagianism
The basis of Pelagianism undermines God’s redemptive work through Jesus Christ.
As noted, Pelagius was concerned about holiness in Christian life. He admonished Demetrias, “now, therefore, direct your mind’s attention to complete moral perfection and prepare yourself to lead a heavenly life for a heavenly reward…your progress in good is easier because you are not held back by the habit of evil in the mind” (Letter to Demetrias, xvii.3). At face value, Pelagius’ intentions are admirable. But the basis of his teachings undermines God’s redemptive work through Jesus Christ.
In at least seven significant ways, the errors of Pelagianism impact the very heart of the gospel we received by grace alone through faith alone. For Pelagius’ teaching:
- Minimises the significance of Adam’s sin and its effect on humanity
- Posits a false dichotomy between our sinful nature and our sinful actions
- Maximises human pride
- Undermines the authority of the word of God
- Minimises the atoning work of Christ
- Diminishes divine retribution on sin
- Robs God of the glory He deserves in redeeming sinners.
For these reasons, and more, under Augustine’s leadership, in 418CE the Council of Carthage formally condemned Pelagianism as heterodox.
Pelagius’ Legacy Today
Pelagianism has taken various doctrinal turns since the fifth century. But today, Pelagius’ teachings on moral perfection have manifested through preachers of “entire sanctification.” One can observe this in the holiness movement. Since the days of John Wesley, the “holiness movement” has developed into various streams in Africa with theological contours that preclude our sinful nature. Proponents of entire sanctification may disavow Pelagius’s denial of original sin. But to argue for sinlessness in this age is simply incongruent and intellectually dishonest apart from Pelagius’ presuppositions.
Pelagius’ teachings on moral perfection have manifested through African preachers.
The “holiness movement” suggests that we are sinner by choice, therefore, we can attain holiness through human effort. But scripture teaches us not to look to our effort to be holy, but to look to Jesus Christ. He is our holiness, “the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Hebrews 12:2).
