The pre-Nicene church fathers did not believe in the sinful nature

It’s not enough to go back to Luther and Calvin to check the views of the early church, but we must go further back than that. If we do, we will soon notice that Luther and Calvin took impression of Augustine, and Augustine believed the contrary to the early church fathers before him when it comes to the issue of the sinful nature and a number of other subjects. Augustine must be blamed for the new unbiblical teachings which were brought into church due to him, and which today are considered truths in particularly the reformed church. We must therefore go back to the early church fathers before Augustine, and then we can see how their stance lines up perfectly with the Bible.

It’s true that Adam’s sin affected us a great deal, because the ground is cursed due to him and we can’t reach the tree of life due to him, which means that his sin brought physical death on all his posterior (including Jesus before he rose again). We’re bound by weakness, shame, fear, suffering and many natural shortcomings due to being related to Adam, but we certainly didn’t inherit his SIN. Romans 5:12 tells us that DEATH (not SIN) passed upon us BECAUSE all sinned. Not because Adam sinned. The physical death that we get due to Adam is not a punishment, but rather something that we get out of the mercy by the providence of God. The only other alternative would be to continue living on for ever without dying – in this present cursed world. That would be a cruel fate.

Augustine’s views about infants who die without water baptism

Unfortunately, Augustine only knew little Greek (unlike Pelagius who knew both Greek and Hebrew) and seems to have misunderstood the teaching of the Greek Fathers who lived before him, because he reached different conclusions than they did. The Manicheans were a gnostic cult Augustine originally belonged to and which advocated that “the nature of man can be corrupt to the point that his will is powerless to obey God’s commands”. Chadwick p. 228(2)

Some quotes from and about Augustine:

But even the infants, not personally in their own life, but according to the common origin of the human race, have all broken God’s covenant in that on in whom all have sinned…Even the infants are, according to the true belief, born in sin, not actual but original, so that we confess they have need of grace for the remission of sins. (Augustine, City of God bk. 16 ch. 27)

As nothing else is done for children in baptism but their being incorporated into the church, that is, connected with the body and members of Christ, it follows, that when this is not done for them, they belong to perdition. / III. 4

such infants as quit the body without being baptized will be involved in the mildest condemnation of all. That person, therefore, greatly deceives both himself and others, who teaches that they will not be involved in condemnation; whereas the apostle says: ‘Judgment from one offence to condemnation’ (Romans 5:16), and again a little after: ‘By the offence of one upon all persons to condemnation’ (Romans 5:18). / On Merit and the Forgiveness of Sins, and the Baptism of Infants, ; cf. Study by the International Theological Commission

What is plainer than that the ancient divines, for three hundred years after Christ, those at least who flourished before St. Augustine, maintained the liberty of our will, or an indifference to two contrary things, free from all internal and external necessity! / Simon Episcopius (An Equal Check to Pharisaism and Antinomianism by John Fletcher, Volume Two, p. 209, Published by Carlton & Porter)

Augustine himself. (A wonderful saint! As full of pride, passion, bitterness, censoriousness, and as foul-mouthed to all that contradicted him… When Augustine’s passions were heated, his word is not worth a rush. And here is the secret: St. Augustine was angry at Pelagius: Hence he slandered and abused him, (as his manner was,) without either fear or shame. And St. Augustine was then in the Christian world, what Aristotle was afterwards: There needed no other proof of any assertion, than Ipse dixit: “St. Augustine said it.”/ John Wesley

The pre-Nicene church fathers all taught against the gnostic idea that we are born with a sinful nature

You will sometimes see quotes by old church fathers from Calvinists who suggest that they teach original sin, but if you scrutinize those quotes and also read them in context, you will see that they teach no such thing. We also get a clearer picture if we compare with other texts from the same church father, and obviously the church fathers don’t contradict themselves. It’s very common to misunderstand the consequences of Adam’s sin (physical death) thinking it’s about a forced nature. If an original sin is forced upon us, then naturally we would have the best excuse for sin there is, and Jesus (clearly without original sin) would have a great advantage over us.

Ignatius of Antioch, 35-107 AD Bishop of Antioch in Syria. A disciple of the Apostle John and appointed as Bishop of Antioch by the Apostle Peter.

I do not mean to say that there are two different human natures, but all humanity is made the same, sometimes belonging to God and sometimes to the devil. If anyone is truly spiritual they are a person of God; but if they are irreligious and not spiritual then they are a person of the devil, made such NOT by nature, but by their own choice. (The Epistle of Ignatius to the Magnesians chap 5, + Pg.61 vol. 1)

There is set before us life upon our observance [of God’s precepts], but death as the result of disobedience, and every one, according to the choice he makes, shall go to his own place, let us flee from death, and make choice of life. (The Epistle of Ignatius to the Magnesians chap 5)

Irenaeus of Lyon 120-202 AD. The Apostle John had a disciple named Polycarp, who had a disciple named Irenaeus.

Men are possessed with free will, and endowed with the faculty of making a choice. It is not true, therefore, that some are by nature good, and others bad. (Against Heresies, Book IV, Chapter XXXVII)

Man is endowed with the faculty of distinguishing good and evil; so that, without compulsion, he has the power, by his own will and choice, to perform God’s commandments. (Against Heresies, Book IV, Chapter XXXIX)

Those who do not do it [good] will receive the just judgment of God, because they had not worked good when they had it in their power to do so. But if some had been made by nature bad, and others good, these latter would not be deserving of praise for being good, for they were created that way, nor would the former be reprehensible, for that is how they were made. However, all men are of the same nature. They are all able to hold fast and to go what is good. On the other hand, they have the power to cast good from them and not to do it. (Against Heresies (Book IV, Chapter 37)

This expression, ‘How often would I have gathered thy children together, and thou wouldst not,’ set forth the ancient law of human liberty, because God made man a free (agent) from the beginning, possessing his own soul to obey the behests of God voluntarily, and not by compulsion of God. For there is no coercion with God, but a good will (toward us) is present with Him continually. And therefore does He give good counsel to all. And in man as well as in angels, He has placed the power of choice (for angels are rational beings), so that those who had yielded obedience might justly possess what is good, given indeed by God, but preserved by themselves…  (c. 180, Against Heresies 37; God’s Strategy In Human History, p. 246)

And to as many as continue in their love towards God, does He grant communion with Him. But communion with God is life and light, and the enjoyment of all the benefits which He has in store. But on as many as, according to their own choice, depart from God. He inflicts that separation from Himself which they have chosen of their own accord. But separation from God is death, and separation from light is darkness; and separation from God consists in the loss of all the benefits which He has in store. Those, therefore, who cast away by apostasy these forementioned things, being in fact destitute of all good, do experience every kind of punishment. God, however, does not punish them immediately of Himself, but that punishment falls upon them because they are destitute of all that is good. (Against Heresies, Book V, XXVII, 2)

Justin Martyr, 110-165 AD

For He fore-knows that some are to be saved by repentance, some even that are perhaps not yet born. In the beginning He made the human race with the power of thought and of choosing the truth and doing right, so that all men are without excuse before God; for they have been born rational and contemplative.And if any one disbelieves that God cares for these things, he will thereby either insinuate that God does not exist, or he will assert that though He exists He delights in vice, or exists like a stone, and that neither virtue nor vice are anything, but only in the opinion of men these things are reckoned good or evil. And this is the greatest profanity and wickedness. (Apology 1, Chapter 28)

But lest some suppose, from what has been said by us, that we say that whatever happens, happens by a fatal necessity, because it is foretold as known beforehand, this too we explain. We have learned from the prophets, and we hold it to be true, that punishments, and chastisements, and good rewards, are rendered according to the merit of each man’s actions. Since if it be not so, but all things happen by fate, neither is anything at all in our own power. For if it be fated that this man, e.g., be good, and this other evil, neither is the former meritorious nor the latter to be blamed. And again, unless the human race have the power of avoiding evil and choosing good by free choice, they are not accountable for their actions, of whatever kind they be. But that it is by free choice they both walk uprightly and stumble, we thus demonstrate. We see the same man making a transition to opposite things. Now, if it had been fated that he were to be either good or bad, he could never have been capable of both the opposites, nor of so many transitions. But not even would some be good and others bad, since we thus make fate the cause of evil, and exhibit her as acting in opposition to herself; or that which has been already stated would seem to be true, that neither virtue nor vice is anything, but that things are only reckoned good or evil by opinion; which, as the true word shows, is the greatest impiety and wickedness. But this we assert is inevitable fate, that they who choose the good have worthy rewards, and they who choose the opposite have their merited awards. For not like other things, as trees and quadrupeds, which cannot act by choice, did God make man: for neither would he be worthy of reward or praise did he not of himself choose the good, but were created for this end; nor, if he were evil, would he be worthy of punishment, not being evil of himself, but being able to be nothing else than what he was made.” (Apology 1, ch. 43)

But neither do we affirm that it is by fate that men do what they do, or suffer what they suffer, but that each man by free choice acts rightly or sins; and that it is by the influence of the wicked demons that earnest men, such as Socrates and the like, suffer persecution and are in bonds, while Sardanapalus, Epicurus, and the like, seem to be blessed in abundance and glory. The Stoics, not observing this, maintained that all things take place according to the necessity of fate. But since God in the beginning made the race of angels and men with free-will, they will justly suffer in eternal fire the punishment of whatever sins they have committed. And this is the nature of all that is made, to be capable of vice and virtue. For neither would any of them be praiseworthy unless there were power to turn to both [virtue and vice]. And this also is shown by those men everywhere who have made laws and philosophized according to right reason, by their prescribing to do some things and refrain from others. Even the Stoic philosophers, in their doctrine of morals, steadily honour the same things, so that it is evident that they are not very felicitous in what they say about principles and incorporeal things. For if they say that human actions come to pass by fate, they will maintain either that God is nothing else than the things which are ever turning, and altering, and dissolving into the same things, and will appear to have had a comprehension only of things that are destructible, and to have looked on God Himself as emerging both in part and in whole in every wickedness; or that neither vice nor virtue is anything; which is contrary to every sound idea, reason, and sense.” /Apology 2 Ch.7 2 (+ The Anti-Nicene Fathers, Vol. I, p.354)

But as my discourse is not intended to touch on this point, but to prove to you that the Holy Ghost reproaches men because they were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves; let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming “gods,” and of having power to become sons of the Highest; and shall be each by himself judged and condemned like Adam and Eve. Now I have proved at length that Christ is called God. / Dialogue:124

Now, we know that he did not go to the river because He stood in need of baptism, or of the descent of the Spirit like a dove; even as He submitted to be born and to be crucified, not because He needed such things, but because of the human race, which from Adam had fallen under the power of death and the guile of the serpent, and each one of which had committed personal transgression. For God, wishing both angels and men, who were endowed with freewill, and at their own disposal, to do whatever He had strengthened each to do, made them so, that if they chose the things acceptable to Himself, He would keep them free from death and from punishment; but that if they did evil, He would punish each as He sees fit./ Dialogue: 88

But neither shall the father perish for the son, nor the son for the father; but every one for his own sin, and each shall be saved for his own righteousness.—Furthermore, I have proved in what has preceded,” that those who were foreknown to be unrighteous, whether men or angels, are not made wicked by God’s fault, but each man by his own fault is what he will appear to be./ Dialogue: 140Neither do we maintain that it is by fate that men do what they do, or suffer what they suffer. Rather, we maintain that each man acts rightly or sins BY HIS FREE CHOICE….Since God in the beginning MADE THE RACE OF ANGELS AND MEN WITH FREE WILL, they will justly suffer in eternal fire the punishment of whatever sins they have committed. (c. 160, E), 1:190

God, wishing men and angels to follow His will, resolved to create them free to do righteousness. But if the word of God foretells that some angels and men shall certainly be punished, it did so because it foreknew that they would be unchangeably (wicked), but not because God created them so. So if they repent all who wish for it can obtain mercy from God. / Dialogue cxli

Clement 2nd, 80-140 AD. The first Apostolic Father of the Church. (According to Tertullian, Clement was consecrated by Saint Peter. Early church lists place him as the second or third bishop of Rome after Saint Peter. In Philippians 4:3 Clement is mentioned whose name was written “in the book of life”. Although known as 2 Clement, this document is in actuality an anonymous homily of the mid-second century. The author quotes from some document for the sayings of Jesus.)

Thus although we are born neither good nor bad, we become on or the other and having formed habits, we are with difficulty drawn from them. Pg 273 vol.8

He who is good by his own choice is really good; but he who is made good by another under necessity is not really good, because he is not what he is by his own choice… 

So, brothers and sisters, if we have done the will of the Father and have kept the flesh pure and have observed the commandments of the Lord, we will receive eternal life (2 Clement 8:4)

Clement of Alexandria (Titus Flavius Clemens) 150–215 AD. A theologian who taught at the Catechetical School of Alexandria. Among his pupils were Origen and Alexander of Jerusalem.

Neither promises nor apprehensions, rewards, no punishments are just if the soul has not the power of choosing and abstaining; if evil is involuntary. (c. 195, Vol. 2, p.319)

Their estrangement is the result of free choice. (c. 195, Vol. 2, p. 426)

Tatian the Assyrian 120–180 AD Theologian

Our free will has destroyed us. We who were free have become slaves. We have been sold through sin. Nothing evil has been created by God. We ourselves have manifested wickedness. But we, who have manifested it, are able to reject it again.” (c. 160, Vol. 2, pp. 69-70)

Each of these two orders of creatures [men and angels] was made free to act as it pleased. They did not have the nature of good, which again is with God alone. However, it is brought to perfection in men through their freedom of choice. In this manner, the bad man can be justly punished, having become depraved through his own fault. Likewise, the just man can be deservedly praised for his virtuous deeds, since in the exercise of his free choice, he refrained from transgressing the will of God. (c. 160, Vol. 2, p. 67)

I find, then, that man was constituted free by God. He was master of his own will and power…For a law would not be imposed upon one who did not have it in his power to render that obedience which is due to law. Nor again, would the penalty of death be threatened against sin, if a contempt of the law were impossible to man in the liberty of his will…Man is free, with a will either for obedience of resistance. (c. 207, Vol. 3, pp. 300-301)

No reward can be justly bestowed, no punishment can be justly inflicted, upon him who is good or bad by necessity, and not by his own choice.  (c. 207) (Doctrine of the Will by Asa Mahan, p. 61, published by Truth in Heart)

Athenagorus of Athens, 133-190 AD Apologist

Just as with men who have freedom of choice as to bother virtue and vice (for you would not either honor the good or punish the bad; unless vice and virtue were in their own power, and some are diligent in the matters entrusted to them and others faithless), so is it among the angels. (c. 177, Embassy for Christians; God’s Strategy in Human History, p. 247)

Aristides of Athens, 134 AD (Marcianus Aristides)

Theophilus of Antioch, –185 (Succeeded Eros c. 169)

Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but If, on the other hand, he would turn to the things of death, disobeying God, he would himself be the cause of death to himself. For God made man free, and with power of himself. (Apology to Autolycus, ch. XXVII.—The nature of man. c.180, Vol. 2, p. 105)

Hyppolytus of Rome, 170 – 235 AD theologian

God, who created [the world], did not nor does not, make evil….Now, man (who was brought into existence) was a creature endowed with a capacity of self-determination, yet he did not possess a sovereign intellect….Man, from the fact of his possessing a capacity for self-determination, brings forth evil….Since man has free will, a law has been given him by God, for a good purpose. For a law will not be laid down for an animal devoid of reason.Only a bridle and whip will be given it. In contrast, man has been given a commandment to perform, coupled with a penalty.” (c. 225, Vol. 5, p.151)

Hoodwinking multitudes, [Marcus, the Gnostic heretic] deceived many persons of this description who had become his disciples. He taught them that they were prone, no doubt, to sin. However, he said that they were beyond the reach of danger because they belonged to the perfect power.—Subsequent to baptism, these [heretics] promise another, which they call Redemption. And by this, they wickedly subvert those who remain with them in expectation of redemption. (Ante Nicene Fathers, Volume 5, pg.92)

Origen (Adamantius) 185 – 253 AD Scholar, theologian

The Scriptures emphasize the freedom of the will. They condemn those who sin, and approve those who do right. We are responsible for being bad and worthy of being cast outside. FOR IT IS NOT THE NATURE IN US THAT IS THE CAUSE OF THE EVIL; rather, it is the VOLUNTARY CHOICE that works evil” (A Dictionary of Early Christian Beliefs by David Bercot, p. 289, Published by Hendrickson Publishers)

the heretics introduce the doctrine of different natures (A Dictionary of Early Christian Beliefs by David Bercot, p. 291, Published by Hendrickson Publishers)

The soul does not incline to either part out of necessity, for then neither vice nor virtue could be ascribed to it; nor would its choice of virtue deserve reward; nor its declination to vice punishment.” Again, “How could God require that of man which he [man] had not power to offer Him?” (Doctrine of the Will by Asa Mahan, p. 62, published by Truth in Heart)

Certain ones of those [Gnostic’s] who hold different opinions misuse these passages.They essentially destroy free will by introducing RUINED NATURES incapable of salvation and by introducing others as being saved in such a way that they cannot be lost. (Ante Nicene Fathers, Volume 3, p. 308)

Cyprian, 200-258 AD Bishop of Carthage

The liberty of believing or not believing is placed in free choice. In Deuteronomy, it says, ‘Look! I have set before your face life and death, good and evil. Choose for yourself life, that you may live. (c. 250, Vol. 5, p. 547)

Novatian, (Novatus) 200–258 AD Scholar, priest, theologian and antipope

When he had given man all things for his service, he willed that man alone should be free. And lest an unbounded freedom would lead man into peril, He had laid down a command, in which man was taught that there was no evil in the fruit of the tree. Rather, he was forewarned that evil would arise if man were to exercise his free will in contempt of the law that had been given him….As a result, he could receive either worthy rewards or a just punishment. For he had in his own power that which he might choose to do. (c. 235, Vol. 5, p. 612)

Lactantius 240-320 AD

We should be free from vices and sin. For no one is born sinful, but if our affections are given to that direction they can become vices and sinful, but if we use our affections well they become virtues. (Ch. 16 bk 4 Divine Inst.)

Eusebius, 263 – 233 AD Bishop of Caesarea

The Creator of all things has impressed a natural law upon the soul of every man, as an assistant and ally in his conduct, pointing out to him the right way by this law; but, by the free liberty with which he is endowed, making the choice of what is best worthy of praise and acceptance, because he has acted rightly, not by force, but from his own free-will, when he had it in his power to act otherwise, As, again,making him who chooses what is worst, deserving of blame and punishment, as having by his own motion neglected the natural law, and becoming the origin and fountain of wickedness, and misusing himself, not from any extraneous necessity, but from free will and judgment. The fault is in him who chooses, not in God. For God is has not made nature or the substance of the soul bad; for he who is good can make nothing but what is good. Everything is good which is according to nature. Every rational soul has naturally a good free-will, formed for the choice of what is good. But when a man acts wrongly, nature is not to be blamed; for what is wrong, takes place not according to nature, but contrary to nature, it being the work of choice, and not of nature! / The Christian Examiner, Volume One, Published by James Miller, 1824 Edition, p. 66)

Methodius, 260-312 AD Bishop of Olympus

Now those [pagans] who decide that man is not possessed of free will, and affirm that he is governed by the unavoidable necessities of fate…are guilty of impiety toward God Himself, making Him out to be the cause or author of human evils. (c. 190, The Banquet of the Ten Virgins 16; God’s Strategy In Human History, p. 252)

There is nothing evil by nature, but it is by use that evil things become such. So I say, says he, that man was made with free-will, not as if there were already evil in existence, which he had the power of choosing if he wished, but on account of his capacity of obeying or disobeying God. For this was the meaning of the gift of free will? and this alone is evil, namely, disobedience./ The Sacred Writings of Saint Methodius

For man received power, and enslaved himself, not because he was overpowered by irresistible tendencies of his nature, nor because the capacity with which he was gifted deprived him of what was better for him…I say therefore, that God purposing thus to honor man…has given him the power of being able to do what he wishes,and commends the employment of his power for better things; not that he deprives him again of free will, but wishes to point out the better way. For the power is present with him and he receives the commandment; but God exhorts him to turn his power of choice to better things./ The Sacred Writings of Saint Methodius + The Ante-Nicene Fathers, Volume Six, Published by BRCCD, p. 746

I say that God – purposing to honor man in this manner and to grant him an understanding of better things has given man the power of being able to do what he wishes. He commends the use of his power for better things. However, it is not that God deprives man again of free will. Rather, He wishes to point out the better way. For the power is present with man, and he receives the commandment. But God exhorts him to turn his power of choice to better things. (c. 290, Vol. 6, p. 362)

I do not think that God urges man to obey His commandments, but then deprives him of the power to obey or disobey…. He does not give a command in order to take way the power that he has given. Rather, He gives it in order to bestow a better gift…in return for his rendered obedience to God. For man had power to withhold it. I say that man was made with free will. (c. 290, Vol. 6, p. 362)

If then, any are evil, they are evil in accordance with the wants and desires of their minds, and not by necessity. They perish self-destroyed, by their own fault.’For a man is not spoken of as ‘murderer’ but by committing it he receives the derived name of murderer. Evil is not a substance, but by practicing any evil it can be called evil…for a man is evil only in consequences of his actions. For he is said to be evil because he is a doer of evil. It is a persons actions that gives them the title of evil. Men produce the evil and are the authors of them. It is through actions that evil exists. Each man is evil in consequences of what they practice. It all has a beginning./ The Sacred Writings of Saint Methodius

The Divine Being is not by nature implicated in evils. Therefore our birth is not the cause of these things. (The Ante-Nicene Fathers, Volume Six, Published by BRCCD, p. 696)

Arnobius of Sicca, –330 AD

Does He not free all alike who invites all alike? Or does He thrust back or repel any one from the kindness of the supreme, who gives to all alike the power of coming to Him. To all, He says, the fountain of like is open, and no one is kept back or hindered from drinking. If you are so fastidious as to spurn the kindly offered gift… why should he keep on inviting you, while His only duty is to make the enjoyment of His bounty depend on your own free choice. Book 2 ,64

Cyril of Jerusalem, 312-386

Lecture IV 18″Know also that thou hast a soul self governed, the noblest work of God, made after the image of its Creator, immortal because of God that gives it immortality, a living being rational, imperishable, because of Him that bestowed these gifts: having free power to do what it willeth.”20″There is not a class of souls sinning by nature and a class of souls practising righteousness by nature; but both act from choice, the substance of their souls being of one kind only and alike in all.”21″The soul is self-governed: and though the Devil can suggest, he has not the power to compel against the will. He pictures to thee the thought of fornication: if thou wilt, thou rejectest. For if thou wert a fornicator of necessity then for what cause did God prepare hell? If thou wert a doer of righteousness by nature and not by will, wherefore did God prepare crowns of ineffable glory? The sheep is gentle, but never was it crowned for its gentleness; since its gentle quality belongs to it not from choice but by nature.” / Lecture IV 18, God’s Strategy in Human History by Roger T Forster & V Paul Marston

Learn this also, that before it came into this world, your soul had committed no sin, but we come into the world unblemished, and, being here, sin of our own choice. Do not listen, I say, to anyone who expounds ‘If then I do that which I would not’ in the wrong sense, but remember who says, ‘If ye be willing and obedient, ye shall eat of the good land; but if ye refuse and rebel, ye shall be devoured with the sword,’ and what follows.” (Catechetical Lectures IV . 19)

And you must know your soul to be endowed with free-will, and to be God’s fairest work in the image of himself. It is immortal in as far as God grants it immortality. It is a rational living creature not subject to decay, because these qualities have been bestowed by God upon it. And it has the power to do what it chooses. For you do not sin because you were born that way, nor if you fornicate is it by chance. And do not take any notice of what some people say, that the conjunctions of the stars compel you to fall into unclean living. Why should you avoid acknowledging that you have done wrong by blaming it onto the stars that had nothing to do with it? (Catechetical Lectures IV . 18 (109)

John Crysostom, 347-407 AD Archbishop of Constantinople

All is in God’s power, but so that our free-will is not lost . . . It depends therefore on us and on Him. We must first choose the good, and then He adds what belongs to Him. He does not precede our willing, that our free-will may not suffer. But when we have chosen, then He affords us much help . . . It is ours to choose beforehand and to will, but God’s to perfect and bring to the end./On Hebrews, Homily 12, God’s Strategy in Human History by Roger T Forster & V Paul Marston

Jerome, 347 – 420 AD, Priest, historian, theologian

God has bestowed us with free will. We are not necessarily drawn either to virtue or vice. For when necessity rules, there is no room left either for damnation or the crown (Doctrine of the Will by Asa Mahan, p. 62, published by Truth in Heart)

Pelagius, 360 – 420, British monk and theologian (with knowledge in Greek, unlike Augustine). Notice below how he is in agreement with all the early church fathers about man’s free will and that we have not inherited Adam’s sin. Pelagius wrote “On Nature” and “Defense Of The Freedom Of The Will”, and in these he suggests that Augustine has been affected by Manicheanism (Augustine was a former gnostic) by mixing christianity with pagan fatalism. Manicheanism teaches that the spirit is God-created, while the flesh is corrupt since it had not been created directly by God. Augustine is the great heretic and has brought in many heresies into church, and Pelagius continues to be wrongly attacked by christians, despite that he was both Biblical and taught the same things as all the church fathers before him.

Whenever I have to speak on the subject of moral instruction and conduct of a holy life, it is my practice first to demonstrate the power and quality of human nature and to show what it is capable of achieving, and then to go on to encourage the mind of my listener to consider the idea of different kinds of virtues, in case it may be of little or no profit to him to be summoned to pursue ends which he has perhaps assumed hitherto to be beyond his reach; for we can never end upon the path of virtue unless we have hope as our guide and compassion…any good of which human nature is capable has to be revealed, since what is shown to be practicable must be put into practice. (The Letters of Pelagius and his Followers by B. R. Rees, pg 36-37, published by The Boydell Press)

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...he could do either quite naturally and then bend his will in the other direction too. He could not claim to possess the good of his own volition, unless he was the kind of creature that could also have possessed evil. Our most excellent creature wished us to be able to do either but actually to do only one, that is, good, which he also commanded, giving us the capacity to do evil only so that we might do His will by exercising our own. That being so, this very capacity to do evil is also good – good, I say, because it makes the good part better by making it voluntary and independent, not bound by necessity but free to decide for itself. (The Letters of Pelagius and his Followers by B. R. Rees, pg 38, published by The Boydell Press)

Those who are unwilling to correct their own way of life appear to want to correct nature itself instead. (The Letters of Pelagius and his Followers by B. R. Rees, pg 39, published by The Boydell Press)

And lest, on the other hand, it should be thought to be nature’s fault that some have been unrighteous, I shall use the evidence of the scripture, which everywhere lay upon sinners the heavy weight of the charge of having used their own will and do not excuse them for having acted only under constraint of nature. (The Letters of Pelagius and his Followers by B. R. Rees, pg 43, published by The Boydell Press)

Yet we do not defend the good of nature to such an extent that we claim that it cannot do evil, since we undoubtedly declare also that it is capable of good and evil; we merely try to protect it from an unjust charge, so that we may not seem to be forced to do evil through a fault of our nature, when, in fact, we do neither good nor evil without the exercise of our will and always have the freedom to do one of the two, being always able to do either. (The Letters of Pelagius and his Followers by B. R. Rees, pg 43, published by The Boydell Press)

Nothing impossible has been commanded by the God of justice and majesty…Why do we indulge in pointless evasions, advancing the frailty of our own nature as an objection to the one who commands us? No one knows better the true measure of our strength than he who has given it to us nor does anyone understand better how much we are able to do than he who has given us this very capacity of ours to be able; nor has he who is just wished to command anything impossible or he who is good intended to condemn a man for doing what he could not avoid doing. (The Letters of Pelagius and his Followers by B. R. Rees, pg 53-54, published by The Boydell Press)

Grace indeed freely discharges sins, but with the consent and choice of the believer. (The Letters of Pelagius and his Followers by B. R. Rees, pg 92, published by The Boydell Press)

Obedience results from a decision of the mind, not the substance of the body. (The Letters of Pelagius and his Followers by B. R. Rees, pg 90, published by The Boydell Press)

I verily believe, the real heresy of Pelagius was neither more nor less than this: The holding that Christians may, by the grace of God, (not without it; that I take to be a mere slander,) ‘go on to perfection;’ or, in other words, ‘fulfill the law of Christ.’ John Wesley

Here is a good video when it comes to the topic of Augustine’s corruption of the church: