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Pelagio was mistaken sincerely as for the original sin, but Agustín, no.

We have already said that Pelagio, a monk of the fifth century reacted with excited conviction to a prayer of Agustín, another contemporary monk of his. Pelagio taught that the man, after his first sin, remained essentially equal before to commit it, and emphasized firmly the free will and his aptitude to decide between the good and evil, as if the sin should have neither on he nor his descent no consequence. In accordance with Pelagio every infante who was born in this world, was doing it in the same Adam's condition before the sin.

Agustín was supported in a diametrically opposite position. It was his Biblical, not humanist conviction like that of Pelagio, that the human nature was so completely corrupted by Adam's sin, which had lost the skill to obey the God's Law and his Gospel.

Agustinianismo

Agustín's educations are summed up this way:

That before the sin “Adam had the skill to sin and not to sin, but that after “the fall” (his sin be understood), already did not possess the inability to sin or, what is equal, the skill not to sin. In other words, through which after the fall we cannot already live without sinning.

That, essentially, the man suffered a moral transformation of his nature. We sin because we are sinful.

That the effects of the sin: the corruption of the human nature, the fault and the condemnation, they have reached all the Adam's progeny for natural generation. From the belly of our mother we are already sinful.

That the volitional determinations of the man are determined by his sinful condition.

Anyway, Agustín stayed firm in that, in what it corresponds to the salvation, this one has to be entirely for grace, becoming necessary the new birth or regeneration so that the man could be moved to the repentance and the faith.

This chapter of the controversy about the original sin and the need for the God's grace, culminated with the Pelagio condemnation in the Council of Carthage in the year 418, but his cousins, the semi-pelagianos will reappear in full effervescence of the Protestant Reform of the XVIth Century, and will give to the reformed Church, the contender opportunity ardently against the educations of one “pelagius revividus”.