09. Theories of Native Depravity

CHAPTER IX Theories of Native Depravity

Augustinianism asserts that man is morally dead; Semi Pelagianism (or Arminianism), that he is morally sick; Pelagianism, that he is morally well.

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" (Matthew 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 " ( Matthew 18:1-3 ) . 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. With the disproof of Pelagianism and Augustinianism, comes the proof of Arminianism. If, as we have proved in former chapters, men are born into the world not morally pure, and if, as we have proved in this chapter, men are not born in a state of guilt, then Arminianism is the true theory, and the race is morally depraved, but not morally guilty.