Pelagian Culture: Pro et Contra - Essay Example

Pelagian Culture: Pro et Contra Free will is one of the key ideas of Pelagianism. This idea is not about an absolute free will declared in conceptions of voluntarism (Schopenhauer) and nihilism (Nietzsche). Rather this is manifestation of human self-sufficiency towards God. How to be independent from God Is it possible at all Is it necessary What are typical results of such independence, namely results for person and results for society Let us try to find some answers. Augustine in his "Confessions" says to God: "Give me what You command and command what You will." Traditional Pelagianism was a reaction upon such turning man into a mere automaton. Pelagius declared that such "slavery" is in contrary to Christian understandings of God's grace and human's free will. Original sin and overemphasized necessity in Divine aid were considered as the fetters for human. Therefore, the essence of traditional Pelagianism was in negation of original sin influence upon human nature and in neglecting of Divine aid role for human salvation. Promptly these ideas were transformed into several moral principles, namely that human will is capable of choosing good or evil without Divine aid, and that humanity has full control and responsibility for its own salvation in addition to full responsibility for every sin. These old ideas are in a heart of modern society. Indeed, most of us live inspired by ideas of independence, self-sufficiency, and also responsibility for our free choice. However, allegorically some of us build our houses upon the sand. "And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it." (Matthew 7:26-27). Are we strong enough to make the right choice between good and evil without God's will inside of us Are we so wise to disclose consequences of our actions hidden in future Last questions are contra-Pelagian for the "no" answers. It is interesting that these questions will become pro-Pelagian rhetoric for the "yes" answers assumed. It seems that psychologically Pelagian culture is a culture of self-confident and active individuals. And vice versa, non-Pelagian culture is "suited" for submission and confidence in God's will. For instance, Pelagius places free will at the basis of all turning to God for grace; see St. Augustine's critique in (Book I, chapter24). Then, doctrine of Pelagius somewhat conflicts with the words of Christ: "Without me ye can do nothing" (John 15:5); see details in St. Augustine (Book I, chapter 30). It seems that for modern human being non-Pelagian culture is too passive and internal oriented. However, I suppose that this is essential feature of true Christianity. Of course, both Pelagian and non-Pelagian cultures have positive and negative aspects. To disclose these ones, let us consider the case of real person which tried to balance between own freedom and responsibility. This is the case of Albert Speer, the first architect of the Third Reich. He was talented designer having numerous architectural ideas. And he wished to realize them all. This was the case when individual wants to be self-fulfilled, but self-fulfilled at any price. It is important that this is a typical case for Pelagian (sic!) culture. Moreover, Speer was capable to understand and then realize monstrous architectural visions of Hitler. Therefore, he had access for almost all intellectual, financial and human resources of Nazi Germany. In other words, his free will was supported by external forces. And Speer worked. He felt oneself as a creator of beautiful, perfect and immense constructions. But simultaneously he agreed with the forced evictions of Jews from their houses to make room for his plans, and also agreed with usage of the slave labour to build his constructions. After years, Speer acknowledged his own guilt, but as guilt of blinded creator with "see no evil" attitude towards the Nazi atrocities (see details in Pollard). Is it real guilt Is it real responsibility for own actions This example allows us to disclose essential differences between Pelagian and non-Pelagian cultures. It seems that for Pelagian culture we have following scheme: Free will actions responsibility (incl. guilt). This scheme is used by modern society for its efficiency. Indeed, there are no any stop-factors (excl. corporeal) between free will of individual and his actions. This feature allows us to concentrate upon realization of own ideas without wearisome hesitations due to ethical causes. Here, responsibility and guilty are secondary towards an action. Therefore, Pelagian culture is "more suited" for active individuals which often prefer to neglect ethics. This will be an exaggeration, but it seems that our Pelagian culture (rather post-Pelagian) is a culture of blinded creators like Albert Speer. Also, I suggest that scheme above is a scheme suited for non-religious technocratic society. For non-Pelagian culture we have quite different scheme: Free will mental responsibility actions or inactivity. Here, there is stop-factor between free will and possible actions. It was named conditionally as 'mental responsibility' (rather ethical term) but we can also replace this factor by 'God's grace' (theological term). Such displacement is item for more deep discussion; see appropriate suggestions in Tertullian's "On repentance" (chapter 3). Also, 'free will' in this scheme is in fact non-free due to stop-factor. It seems that Pelagius suggested this stop-factor as the cause which can turn man into a mere automaton. But this factor was absolutely necessary for theological constructions of St.Augustine which caused severe confrontation between St.Augustine and Pelagius. Then, it is obvious that this scheme is less effective than previous one. For modern individuals this scheme seems to be inactive because of stop-factor before any action. I suppose that the case of Albert Speer is unthinkable for pure non-Pelagian culture. It is difficult to say what practical implications follow from such conclusions. Maybe, these schemes will be useful for studies of legality and studies of history of human motivation. Works Cited St. Augustine. On the grace of Christ, and on original sin. Book I (selections). Pollard, Miriam. The other face of love: dialogues with the prison experience of Albert Speer. New York: The Crossroad Publishing Company (selections). Tertullian. On repentance (selections). Translated by the Rev. S. Thelwall. Read More