Dr Paul Allen

“Give What You Command, and Then Command Whatever You Will”:  Augustine, Pelagius, and the Question of Original Sin   By  Brad Green Original sin, in particular the relationship between Adam and the rest of humanity, is one of the most vexing doctrines in the history of Christian thought. Henri Blocher captures it well when he refers to the doctrine as a “riddle.”1  Often, the best way to come to terms with a complex theological issue is to go at it through a close study of a key historical controversy that surrounds the doctrine. The doctrine of original sin would entail an analysis of the pitched theological struggle between Augustine and Pelagius (and the Pelagians). This was a literary battle, as Augustine never met Pelagius, although they both were in Rome simultaneously.  1 Henri Blocher, Original Sin: Illuminating the Riddle, NSBT 5 (Grand Rapids, MI: Eerdmans, 1997). Note: the enumeration of these footnotes differs from those used in the full chapter sin...

Why is there a Satan? Why does a being exist whose name means accuser — a “devil,” which means slanderer, a “deceiver of the whole world” (Revelation 12:9), a “ruler of this world” (John 12:31; 14:30; 16:11), a “god of this age” (2 Corinthians 4:4 NKJV), a “prince of the power of the air” (Ephesians 2:2), a “Beelzebul, the prince of demons” (Matthew 12:24)? Where does he come from? How did it come about that he ever sinned? The letters of Jude and 2 Peter give us clues. Jude 6 says, “The angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day.” And 2 Peter 2:4 says, “God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment.” It appears, then, that some of God’s holy angels (we may assume, in principle, that Satan is included, whether these verses refer t...

Myth 1: We don’t have free will. The Westminster Confession of Faith, the predominant confessional statement of Reformed theology in the English-speaking world, has a whole chapter called “Of Free Will.” Here is the first section of that chapter, in its entirety: WCF 9.1 God hath endued the will of man with that natural liberty, that it is neither forced, nor, by any absolute necessity of nature, determined to good, or evil. The chapter on God’s providence likewise says that when God ordains what will come to pass, “neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes [a category that includes the human will] taken away, but rather established” (WCF 3.1). This myth arises from historical changes of language. Today, the phrase “free will” refers to moral responsibility. It means people are not just puppets of exterior natural forces like their heredity and environment. But in the sixteenth...

Martin Luther struggled greatly with the relationship of God ’s sovereignty to human free will and sin. In fact, one of the greatest books ever written on the subject, The Bondage of the Will , is from Luther’s pen. When Luther grappled with this issue, he especially struggled with the Old Testament passages where we read that God hardened Pharaoh ’s heart (Ex. 4:21; 7:3–4, 13–14, 22–23; 8:15, 19, 30–32; 9:27–10:2; 10:16–20, 24–28). When we read these passages, we tend to think, “Doesn’t this suggest that God not only works through the desires and actions of humans, but that He actually forces evil upon people?” After all, the Bible does say that God hardened Pharaoh’s heart. When Luther discussed this, he observed that when the Bible says that God hardened the heart of Pharaoh, God did not create fresh evil in the heart of an innocent man. Luther said that God didn’t harden people by putting evil in their hearts. All that God must do to harden anyone’s heart is to withhold His o...

Yahu-Bihdi, governor of Hamath, being flayed alive by the Assyrians. HISTORY OF EGYPT, CHALDEA, SYRIA, BABYLONIA, AND ASSYRIA by G. MASPERO, Volume VII., Part C. LONDON: THE GROLIER SOCIETY PUBLISHERS (Photo credit: Wikipedia ) The relationship between God ’s sovereignty and human responsibility is not instantly obvious, and at first glance it seems paradoxical. But Scripture offers us considerable insight into how these twin truths harmonize within the plan of redemption. The first step in understanding the compatibility between God’s sovereignty and human will is to recognize that they are not mutually exclusive, and Scripture makes this absolutely clear. In God’s design, human responsibility is clearly not eliminated by God’s sovereign control over His creation. That’s true even though evil was included in His grand design for the universe even before the beginning of time, and He uses His creatures’ sin for purposes that are always (and only) good. Indeed, in His infinite wisd...