[The following is an excerpt from Dr. Michael Horton’s article Pelegianism: The Religion of Natural Man, which can be found in its entirety here. For more information on Pelegianism, see Dr. R. Scott Clark’s entry at Westminster Seminary’s website here.]
Horton, on the heresy of Pelagianism, writes:
“Cicero observed of his own civilization that people thank the gods for their material prosperity, but never for their virtue, for this is their own doing. Princeton theologian B. B. Warfield considered Pelagianism “the rehabilitation of that heathen view of the world,” and concluded with characteristic clarity, “There are fundamentally only two doctrines of salvation: that salvation is from God, and that salvation is from ourselves. The former is the doctrine of common Christianity; the latter is the doctrine of universal heathenism.”1
But Warfield’s sharp criticisms are consistent with the witness of the church ever since Pelagius and his disciples championed the heresy. St. Jerome, the fourth century Latin father, called it “the heresy of Pythagoras and Zeno,” as in general paganism rested on the fundamental conviction that human beings have it within their power to save themselves. What, then, was Pelagianism and how did it get started?
First, this heresy originated with the first human couple, as we shall see soon. It was actually defined and labeled in the fifth century, when a British monk came to Rome. Immediately, Pelagius was deeply impressed with the immorality of this center of Christendom, and he set out to reform the morals of clergy and laity alike. This moral campaign required a great deal of energy and Pelagius found many supporters and admirers for his cause. The only thing that seemed to stand in his way was the emphasis that emanated particularly from the influential African bishop, Augustine. Augustine taught that human beings, because they are born in original sin, are incapable of saving themselves. Apart from God’s grace, it is impossible for a person to obey or even to seek God. Representing the entire race, Adam sinned against God. This resulted in the total corruption of every human being since, so that our very wills are in bondage to our sinful condition. Only God’s grace, which he bestows freely as he pleases upon his elect, is credited with the salvation of human beings.
In sharp contrast, Pelagius was driven by moral concerns and his theology was calculated to provide the most fuel for moral and social improvement. Augustine’s emphasis on human helplessness and divine grace would surely paralyze the pursuit of moral improvement, since people could sin with impunity, fatalistically concluding, “I couldn’t help it; I’m a sinner.” So Pelagius countered by rejecting original sin. According to Pelagius, Adam was merely a bad example, not the father of our sinful condition-we are sinners because we sin-rather than vice versa. Consequently, of course, the Second Adam, Jesus Christ, was a good example. Salvation is a matter chiefly of following Christ instead of Adam, rather than being transferred from the condemnation and corruption of Adam’s race and placed “in Christ,” clothed in his righteousness and made alive by his gracious gift. What men and women need is moral direction, not a new birth; therefore, Pelagius saw salvation in purely naturalistic terms-the progress of human nature from sinful behavior to holy behavior, by following the example of Christ.
In his Commentary on Romans, Pelagius thought of grace as God’s revelation in the Old and New Testaments, which enlightens us and serves to promote our holiness by providing explicit instruction in godliness and many worthy examples to imitate. So human nature is not conceived in sin. After all, the will is not bound by the sinful condition and its affections; choices determine whether one will obey God, and thus be saved….” [cont]