Christian Anthropology: Augustine Problem of evil and some solutions. The Fall of Adam in Hellenistic Judaism. Fall of Adam in Paul. St. Augustine’s doctrine of the Fall and Original Sin. St. Augustine on free will and divine grace.

Problem of evil (1) The world was created good by a good and just God. (2) At present there is plenty of evil in the world. (3) Whence is evil? Moral evil was not built into the structure of the world from the beginning. Yet, there is plenty of evil in the world.

Some solutions Solution by dissolution: Give up either (1) or (2) The world was half-good/ half-bad in the beginning Evil does not exist Evil desire/ imagination (yetzer ha-ra) theory ‘The Fall’ of Adam

Evil desire theory “The LORD saw that the wickedness of humankind was great in the earth, and that every inclination of the thoughts of their hearts was only evil continually” (Gen. 6: 5). “For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders...pride, foolishness: all these evil things come from within and defile the man” (Mk.7:15-23).

The Idea of the ‘Fall’ of Adam in Hellenistic Judaism O Adam, what have you done? For though it was you who sinned, the fall was not yours alone, but ours also who are your descendents. 4 Ezra 7: 118. The first Adam, burdened with an evil heart, transgressed, and was overcome, as were also all who were descended from him. 4 Ezra 3: 21.

Adam’s transgression in Paul “Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned…” (Rom. 5: 12). “For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ” (1 Cor. 15: 21-22).

St. Augustine’s Doctrine of the Fall and Original Sin ORIGINAL STATE. ‘Original righteousness.’ Adam & Eve were perfect beings, immortal, enjoying uninterrupted vision of God. THE FALL. The first sin was a premeditated and fully conscious act. CONSEQUENCES. Mortality & captivity to sin. Freedom of will severely impaired, but not lost entirely. Total inability to choose and to do good without grace. Original guilt. METHOD OF TRANSMISSION. Original sin is STD. By propagation, not simply by imitation.

St. Augustine’s vision of human nature & divine grace. Augustine’s spiritual quest His disillusionment with the Manichaeans Pelagian controversy SEMINAR. Augustine, On the Grace of Christ. Basic things to keep in mind analyzing this piece: Anthropological presuppositions: no one can produce desire entirely on one’s own. No one can control the object that elicits desire. The working of desire is mysterious. This picture of total dependence upon God makes no sense whatsoever to the self-made man of modernity with its glorification of the autonomous self Occasion for writing: some influential lay people advised Pelagius to refute the charged brought up against him—par. 2. Augustine’s response is that Pelagius avoids the problem using vague expressions—par 2. When P. says that God’s grace assists us he means two things only: (1) the grace that sustains the capacity of willing; (2) the grace of moral example (Christ, saints) and education (law, prophets). He does not mean immediate and particular assistance of God which enables us to choose good and to accomplish good action—par. 2. Augustine acknowledges that P. publically condemned the position that the grace is given only in law and teaching and is given for individual merits.—par. 3. P.’s central distinction: capacity (being able to will at all), will (intending to do good), action (accomplishing a good act). Acc. to P., God assists only the first one, capacity—par. 3. A.’s argument from scripture: It is God who works in you both to will and to accomplish” (Phil. 2:13)—par. 6 (p. 65) and “No one has come to me unless the Father who sent me has drawn him.” Jn 6:44—par. 11, p. 69. P. Locates divine grace in capacity, law & teaching—par. 8 (p. 67). Augustine: Law only makes people guilty, it creates anxiety (Luther). law and moral education diagnose sickness, but do not cure—par. 9. A: God not only give the instruction, but also implants in us love for his law—par. 13-14. Both to know what they do and to do what they know. A: cupidity & charity par 19-21. P.: divine assistance is earned when we make a free choice to cling to God—par. 24. A obj: grace can only be given gratuitously. P.: God gives the faculty of willing to us by grace; he neither directly causes our willing good thing, nor are doing of the good thing. A.: God is the sole cause of all three: being able to will at all, willing to do good & doing good. Religious education is not enough! Correct ideas about God are not enough. We need grace.  Pelagius did not deny that the baptism of children is “for the forgiveness of sins.” He maintained, however, that children do not inherit original guilt of their parents. On this issue Augustine accuses him of ambiguity. 32.35. P.’s student Celestius was more direct in his denial of the necessity of the baptism of infants & children. Augustine was innovating. He himself was not baptized in childhood, but when we was 34.