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In Augustine's thought, human nature is sick because of original sin, and this disease has also made humans incapable of achieving salvation and doing good deeds. Hence, it needs an external factor to be strengthened: grace. The result of Augustine's belief is that babies are guilty of physical birth in such a situation. In the meantime, Pelagius believes that Augustine's approach has results that undermine the tenets of Christian doctrinal principles. First, it deprives God of the attributes of justice and power, while the Bible considers God to be just because the Bible considers God to be Just and seeks a conception of man as a just creature. Secondly, It causes an unfair interpretation of Divine Grace that challenges other inner areas of human beings and reduces them to inefficiency. Therefore, to solve this problem, Pelagius first considers the human will to be free, and in the next step, he introduces human nature as pure and explains it with an Arian approach; he first explains grace and then confronts Augustine's interpretation of Paul. He also considers Augustine's evidence from the Bible metaphorical, thus declaring the infants free from any sin. In this study, we intend to investigate this issue descriptively and refer to original sources.

The structure of Augustine's theological system seeks to solve the problem of human salvation. From the ontological and epistemological point of view, Augustine considers elements involved in the realization of human salvation, among which the most important elements are the Holy Spirit. It seems that according to Augustine's theological system, the Holy Spirit plays a role in human salvation in three areas: a- introducing Christ to others; B- Birth of faith in the hearts of believers; C- Partial realization of the grounds for the formation of moral virtues in believers. The Holy Spirit plays a key role for human salvation in these three areas, especially in the realization of moral virtues. Although Augustine has talked and reflected a lot about the Holy Spirit and his functions in the system of existence, he did not pay attention to this position in the design of his system and did not reflect it in the formulation of human salvation, which itself causes defects. He becomes human in the realization of salvation. Therefore, the current study tries to analyze and examine the place of the Holy Spirit in the salvation system by referring directly to Augustine's works and with an analytical-descriptive approach.

Angels play a central role for Augustine in the Bible and, consequently, in the doctrine of salvation. In his works, he seeks to design a structure to explain the ontological position of angels in order to introduce them as important elements of the theology of salvation. Belief in angels as the helpers of Christ, and Christ himself as the agent of salvation, raises a fundamental question in Augustine's thought: how can the functional role of angels in the process of salvation be considered in the context of the Bible in view of Christ as the Savior of mankind. The authors believe that Augustine interprets the Bible in three stages to solve this dilemma: first, he offers a new interpretation of the theology of the Bible in order to give a different color to the incarnation, and to maintain Christ's superiority over the angels; Second, it describes the role of angels in mediating salvation in view of Christ's saving dignity, and third, it outlines a system of spiritual battle. However, studies show that he did not succeed in this goal. In this study, we aim to consider the basics of the theology of salvation according to the role of angels in Augustine's thought and how it is combined with the place of Christ's salvation, relying on works such as Genesis and commentaries on the Holy Trinity, Psalms and the City of God and his other works. Examine with interpretive-analytical method.

Nietzsche is one of the greatest critics of Christianity. He regarded Christian ethics to berooted in Jews’ feeling of revenge. According to him, the source of moral evaluations inChristianity is the revenge in the clothes of love. He also blames Christ because of hiswill to death. Scheler, however, by a deep study of Christianity and the Christ, revealsthe weakness of Nietzsche’s understanding of Christianity and Christ. According to him,contrary to Nietzsche, Christian ethics is rooted in love not revenge. This paper is goingto describe Scheler’s criticisms of Nietzsche’s understandings of Christianity and Christ.