In his Outlines of Theology A.A. Hodge makes a very helpful synopsis of man’s inability by comparing the central beliefs and distinctives of Pelagianism, Semipelagianism and Augustinianism. These are very helpful in the sense that they get to the core of the issues between the differing systems of thought as they have been historically understood. As the political differences between the differing parties in the United States have switched and what one party believed in the past the other party now believes, so this can happen in theological systems as well. We must be very careful to notice certain distinctions as they have been historically set out or confusion will set in and a person will call him or herself by one name but in reality believe what is in line with another system of thought.
I will produce what Hodge has written without commenting in this BLOG other than to note a few things before they are given. It is important to notice some differences as they are read. First, it is not against the central teaching of Pelagianism to have God provide influence upon man as long as it is an outward influence. It is the internal influence that is excluded in Pelagianism and that is the logical result of a position that holds to free-will. If you will think through this carefully, you will see that Pelagianism is rampant in modern America. Some who hold to the basic teachings of Pelagianism call themselves Arminian. Second, notice that the Arminian position believes that the fall was so bad that now man cannot act correctly in divine matters without divine assistance. But notice that according to this position it is only assistance that man needs. It is also important to think of how it is at the heart of Arminian teaching that an infant inherits a weakened moral state from his or her parents and not sin that deserves the wrath of God. Man must still strive to do his duty but it is only when God gives co-operative grace that man can have successful efforts. This type of thinking appears to be widespread among those who think of themselves as Reformed today and can be easily confused with Calvinism.
In the last section we see true Augustinianism (or Calvinism) set out. By nature man is dead in sin and cannot do any thing that is spiritually good or even dispose himself to that. Instead of the will being able to act right after some co-operating grace given by God, the will itself must be radically and permanently renewed. But even after the renewal of the will it must always have divine grace to prompt, direct, and enable it in every good work. What the Augustinian position sets out is a grace that is grace from beginning through eternity. It is grace alone and all of grace. The other two systems of thought are very close to each other in many ways, but both are in direct contradiction to the third system (Augustinianism or Calvinism). This great statement of the systems of thought is helpful to see the real differences and they are not just over the five points.
What are three great types of doctrine on the subject of human ability to fulfil the law of God have always coexisted in the church? [I assume he means the visible or professing church]
1st. Pelagian.-(a.) Moral character can be predicated only of volitions. (b.) Ability is always the measure of responsibility. (c). Hence every man has always the plenary power to do all that it is his duty to do. (d). Hence the human will alone, to the exclusion of the interference of an internal influence from God, must decide human character and destiny. The only divine influence needed by man or consistent with his character as a self-determined agent is an external, providential, and educational one.
2nd. Semipelagian.-(a.) Man’s nature has been so far weakened by the fall that it can not act aright in spiritual matters without divine assistance. (b.) This weakened moral state which infants inherit from their parents is the cause of sin, but not itself sin in the sense of deserving the wrath of God. (c.) Man must strive to do his whole duty, when God meets him with co-operative grace, and renders his efforts successful. (d.) Man is not responsible for the sins he commits until after he has enjoyed and abused the influences of grace.
3rd. Augustinian.-Which was adopted by all the original Protestant Churches, Lutheran and Reformed. (a.) Man is by nature so entirely depraved in his moral nature as to be totally unable to do any thing spiritually good, or in any degree to begin or dispose himself thereto. (b.) That even under the exciting and suasory influences of divine grace the will of man is totally unable to act aright in co-operation with grace, until after the will itself is by the energy of grace radically and permanently renewed. (c.) Even after the renewal of the will it ever continues dependent upon divine grace, to prompt, direct, and enable it in the performance of every good work.
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