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How will we escape if we will have in little such a big salvation?

It is impossible to understand the nature and nobility of the salvation if we do not understand of what and how. The answers to these questions are: "of the sin” and “by means of Christ”, and they can seem simple to us at first sight. But what this implies or how is it interpreted this is what does the difference, and what has generated endless controversies inside the Church from the first centuries.

All that we rest on the Bible as the God's Word, and accept it like our only rule of faith and conduct, we know that there was a historical man called Adam, who sinned. Nevertheless, it is not to the first sin to what we call original sin but to his scope and consequences. The origin of the controversy goes back to the fourth century. The protagonists are two monks: Agustín and Pelagio.

Agustín, accentuating the need for the God's grace in the human life did the following prayer: "Oh God, gives what you order, and it orders what you want.” Pelagio reacted to this with the following reasoning: "If God demands something of the man, it is because the man has the capacity or moral skill to answer to God. Otherwise, it would be unjust that God was suing the man his what He knows that He cannot do.” Departing from this wrong premise, Pelagio prepared the whole doctrine about the original sin. We say mistaken, because God, knowing that the man cannot keep perfectly the moral law, Ten Orders be still understood, it demands a perfect obedience, knowing ours for moral incapability to fulfill them perfectly.

In short, this was what Pelagio taught:

That the man was created essentially well. That could be modified " incidentally " but not "essentially".

That Adam's sin was slightly "accidental", but after sinning, it remained "essentially" good. That his moral nature remained intact.

That, consequently, none of his "skills" or “personal attributes” were affected in some form by the sin. The sin was, something like that, as that commits a mistake, and then it rectifies, and can do it again or not again. So, essentially, his intellect, feelings and will, they did not incur any loss for the sin.

That Adam's sin affected him and only to him. Therefore, there is no fault, judgment or corruption that have been penetrated to his descent. And that all the human beings we are born with the same moral condition of Adam before the sin.

This way, Pelagio defended that after the sin, the human being kept on being essentially good, with all his intact skills, including his “free will”.

But, Pelagio was sincerely wrong.