An Appeal to the People in Behalf of Their Rights as Authorized Interpreters of the Bible

by Catharine Esther Beecher

Chapter XXXII. Augustinian Creeds and Theologians Contradict the Common-Sense System, and Thus, Also, Contradict Themselves.

The preceding chapter shows the agreement of distinguished Augustinian theologians with the leading points of the common-sense system. We next are to notice the particulars in which these theologians and the Augustinian creeds contradict the common-sense system, and thus, also, contradict themselves.

The grand point, which involves these contradictions, [pg 210] is the dogma that all mankind have a depraved nature consequent on the sin of Adam, which makes it certain that every voluntary act of every human mind is “sin, and only sin,” until this depravity of nature is more or less rectified by the Spirit of God. The opposite of this is the common-sense doctrine that all men have a perfect nature, created by God, which is unchanged and not in any way depraved by the sin of Adam.

As involved in this common-sense view, true virtue consists in the right action of a perfect nature, as it now is. In opposition, Augustinianism teaches that true virtue consists in the right action of a depraved nature after it has been more or less renewed by the Spirit of God.

Common sense claims that the indispensable requisites to secure right voluntary action are, knowledge, training and motives, for which we are dependent on God, on man, and on self, conjointly. In opposition, Augustinianism claims that knowledge, training and motives are of no avail to secure true virtue, until the damage done by Adam's sin to the nature of every human mind, is more or less rectified, and that for this we are entirely dependent on the Spirit of God.

Common sense claims that man, at birth and through life, is entirely unable to obey many of the physical, social and moral laws of God, for want of adequate knowledge, training and motives; but that he is fully able to obey these laws as fast as he has the appropriate knowledge, training and motives, and that before regeneration he does perform truly virtuous acts. Augustinianism, in opposition, claims that man never obeys the laws of God acceptably until the Spirit of [pg 211] God more or less rectifies the depraved nature consequent on Adam's sin, and that previous to this influence of the Spirit, every voluntary act is “sin, and only sin.”[14]

Common sense teaches that the commencement of “a new life” consists, not in the change of the nature of man, but in the commencement of a ruling purpose to obey all the laws of God, which purpose may be an unconscious, gradual process by educational training, or it may be an instantaneous and conscious act. Augustinianism teaches that “regeneration” or the “new birth” consists in the re-creation or change of the nature of mind, so as, more or less, to remedy the depravity consequent on Adam's sin.

Common sense teaches that every volition of every mind, which in act and intention is conformed to the laws of rectitude, is truly virtuous in every proper use of the term, without any reference to the question either of a ruling purpose or a change of nature. Augustinianism teaches that every volition of every mind is sin, and only sin, previous to the act of regeneration accomplished by the Spirit of God.[15]

To illustrate the above by examples, suppose that a child is trained to deny itself, to relieve suffering, or to make others happy. In its earlier efforts this is very [pg 212] difficult, though by practice the principle of habit renders it more and more easy. Common sense teaches that the first act of self-denial for the best good of others, in which the aim or intention is to do right, is truly virtuous. For the thing done is right, and the motive or intention is right. But Augustinianism says no; such an act is “sin, and only sin,” previous to regeneration, though it is true virtue after regeneration.

Again, a young man is trained to abhor meanness and deceit and to suffer any thing rather than to violate his plighted faith. He is brought into an extremity where, by a false statement, he can escape poverty and disgrace to himself and his family. He sacrifices all rather than to violate his word and honor.