There are three leading theories concerning the extent to which
the fall of Adam has affected his posterity. These theories are named after
their originators or their first advocates—Augustine, Pelagius, and Arminius.
Augustine held the doctrine of native demerit, that all men are, on account of
Adam's sin, morally guilty and amenable to eternal punishment. Arminius taught
that men are morally depraved, but not guilty. Pelagius taught that Adam's
posterity is unaffected by his sin either mentally, morally, or physically.
The theory of Pelagius, that the race is unaffected by
Adam's fall, or that we are born into this world morally free, as Adam was in
the Garden of Eden, has never had many advocates. Its refutation is written too
clearly and forcefully in the history of the race and in the heart of every man
to permit many to believe it. The errors of Pelagianism are too evident and its
adherents too few for it to necessitate an extended discussion. The Scriptures
unmistakably teach a moral lapse of the race through the fall of our foreparents.
Augustinianism and Arminianism, to the contrary, have
received wide attention and an extensive following. Augustianism has found its
two strongest advocates in Augustine and John Calvin. Needless to say, there
have been many variations, diverging formulas, and different statements of
doctrine even among Augustinians, or Calvinists. Different modes by which we are
partakers of Adam's sin and guilt have been advocated, but all adherents of
Augustinianism, or Calvinism, whether in its original or modified form, agree
that on account of Adam's sin all men are in some way both depraved and guilty.
Predestinarianism, the foreordination of some to salvation and of others to
damnation, infant baptism, and, in extreme cases, the belief that unbaptized
infants go to hell, are all accompaniments or outgrowths of Augustinianism, now
more commonly known as Calvinism. The Presbyterian Church is in our day the
principle body adhering to Calvinism. Certain branches of several other
denominations, however, are decidedly Calvinistic in their beliefs.
Arminianism is the common foe of Augustinianism and
Pelagianism. Arminius denies, in his opposition to Augustinianism, that we are
partakers of Adam's guilt, but opposes the opposite extreme also, held by
Pelagius, that we are born into the world morally pure. The followers of
Arminius, or Semi-Pelagianism, advocate that men, though morally depraved, have
the power of choice; that salvation is on condition; and that men may refuse or
accept it. They adhere to "free will" as opposed to the Calvinistic
doctrine of foreordination. Catholics and the majority of Protestants adhere to
the Armenian theory of native depravity.
The Bible teaches the Armenian theory as clearly as it
condemns both Augustinianism and Pelagianism. That the race is morally depraved
has been clearly proved in a preceding chapter of this treatise. This amply
refutes Pelagianism. Augustinianism and Arminianism remain yet to be examined.
Since Augustinianism will receive more extended treatment in the following
chapter on modal theories, a few texts will here suffice in disproof of the
doctrine of native guilt in the infant heart. " Jesus said, Suffer little
children, and forbid them not, to come unto me: for of such is the kingdom of
heaven" (Matt. 19: 14). "At the same time came the disciples unto
Jesus, saying, Who is the greatest in the kingdom of heaven, And Jesus called a
little child unto him, and set him in the midst of them, and said, Verily I say
unto you, Except ye be converted, and become as little children, ye shall not
enter into the kingdom of heaven " ( Matt. 1 8 :1-3 ) . These words from
the mouth of Jesus settle beyond controversy that the child state is the
standard condition for entrance into the kingdom of God and that the nature of
the kingdom of heaven is like that in which we are born. Certainly no one could
reasonably affirm that a state of guilt is the state of the kingdom of heaven or
of grace. We must, therefore, conclude that in our native state we are free from
moral guilt. Before these texts and many others that might be adduced,
Augustinianism must fall.
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