John Ferguson (1) (1921–1989)

First published in 1973, Professor John Ferguson's ‘The Politics of Love’ builds on and develops the insights contained in George McGreggor’s 1936 book ‘The New Testament Basis of Pacifism'. In a scholarly yet accessible account, he looks at the New Testament to reveal a Christian basis for pacifism and non-violence.

Personal involvement and commitment, he emphasizes, can have a more profound effect in bringing about much needed change than arms expenditure and brute force.

See also MacGreggor's ‘New Testament Basis of Pacifism’ (1936) and Raven's ''Theological Basis of Christian Pacifism' (1973)… (meer)

This reading has confirmed my impression that Pelagius is wrongly and unjustifiably, as is James Arminius and Charles G. Finney, called a heretic by many. Ferguson shows that Pelagius' concern centered not on mere theoretical questions of theology for its own sake but rather on their moral implications (p.97). He also makes note of the little known fact that Augustine's doctrine of predestination was never really accepted as orthodox by the Church universal; the real heirs of Augustine were the "heretics" Luther and Calvin (p.184).

The author reviews the historical circumstances and the theological issues revolving around the controversy, which began when Pelagius, reading Augustine's prayer, felt it "minimized moral effort" and was evidently "asking God what He already granted to us" (p.181). Ferguson also analyzes Pelagius theology on several points, thus giving a more general and fair assessment of his thoughts as being orthodox. The author contends that Pelagius "did not regard himself as unorthodox. Nor does he suggest that his opponents are unorthodox. He regards the issues between them not as dogmatic, but as a legitimate difference of opinion on a matter concerning action in which there should be freedom of opinion" (p.91; this is similar to what Arminius' opinion was in controversy with his critics).

At one point the author suggests that while Pelagius' view of human nature was harsher than his critic's, Augustine's view of God was harsher than Pelagius'. This is especially so considering Augustine's views on divine predestination and his lack (if not absence) of understanding on divine love (p.100,176). Furthermore, from my perspective, Ferguson shows Pelagius to hold a more logically balanced view of man's moral responsibility and an equally, if not more, generous view of divine grace. In his treatise on the freedom of the will, the author asserts, "Pelagius concluded with his central and definitive assertion: man has always the freedom to sin or not sin, and always stands in need of the help of God."

It is unfortunate that there are virtually no books in English devoted to the thorough, scholarly, and objective study of Pelagius' person, history, and theology on the basis of his writings; nor is there any English translations of Pelagius' writings (at least, not that I know of). I can only suggest that those who hold a negative and harsh view of Pelagius read this book and see if their opinion remains opposed to him as both a Christian and an orthodox theologian.… (meer)