Previously we defined Pelagianism (here), and now we will explore its similarities with the modern West and establish a Christian alternative.

There are few ideas that the modern Western world prizes quite like human autonomy, as it is seen as fundamental to human existence. This is best expressed by one of the fathers of the modern period, Immanuel Kant, when he says, “Autonomy is therefore the ground of the dignity of human nature and of every rational nature.”^[1] By autonomy, what I mean is the right of people to govern themselves freely, and by freely, I mean without outside influence or constraint.

Notice that by definition a Western vision of autonomy is integrally tied to individual freedom, and individual freedom is the largest value of Western society. The autonomous individual has then become the secular chief end, as they are the arbiter of their own destiny and a true expression of freedom. This is emphasized so strongly that the fact that one is autonomous to choose is cherished over the actual decisions one makes. In order to trust oneself to govern themselves in this way though, it must be assumed that their nature is good and reliable. After all, if one acknowledges that they are not good, then this means that they should not trust themselves to govern themselves. 

The overlap between our current state and Pelagianism, as explored earlier, is made apparent then. Both emphasize human freedom as far as they can, and both assume that humanity is naturally good. These two notions lead to the third point, where Jesus can only ever be treated as a good teacher but not as savior. I want to give extra attention to a more nuanced point of overlap which undergirds the rest—that is, that they both define freedom similarly.

Pelagianism defines freedom primarily as being free from constraints, and modern Western culture has largely followed suit. This is evidence of the dominance of modern philosophy and of the politicization of our lives. For instance, think of the most controversial domestic political topics today (e.g. abortion, gun control, etc.) and note how these all surround the question of being free from intervention. By constantly speaking of freedom in this way, the West has, like Pelagius, come to define freedom exclusively as being free from constraints (even if that constraint is God).