Pelagianism and Semi-Pelagianism

[Guest]

I have a question about these two terms - I have often in my reading come across this. What exactly were Pelagius' beliefs? Are they similar to Arminus' beliefs? And what is the difference between Pelagianism and Semi-Pelagianism? It is often referred to as heresy. Is it truly a heresy from the early church or just misunderstood?
Guess I really loaded this down with question..I'll stop at those..and will be interested to read and come to a better understanding of this - thank you?

[Guest]

What follows is an entry on Pelagianism from Baker's Dictionary of Theology (1960):

Pelagius, a monk from Britain, was a popular preacher in Rom A.D. 401-9.
He sought to stir to earnest moral endeavour lax Christians who sheltered behind the frailty of the flesh and apparent impossibility of fulfilling God's commands, by telling them that God commanded nothing that is impossible and that everyone may live free from sin if he will.

Accordingly, Pelagius, and his discipled Caelestius and Julian of Eclanum, taught the sufficiency of human nature as created by God. The will was always free to choose good as evil. There was no inherited inclination to evil in human nature. Neither the fall of Adam, nor the habits of a man's life, ever affected the absolute equipoise of the will.

Celestius took the lead in denying original sin. Every infant born into the world was in the same condition as Adam was before the fall. This view brought the Pelagians into conflict with church doctrine that there was "one baptism for the remission of sins."

Pelagians denied the need of internal grace to keep God's commandments. Human nature was created good; and was endowed by it Creator with power to live an upright life easily if a man willed to. In fact, many heathen and Jews lived a perfect life. In addition to this supreme grace of creation, Pelagius affirmed further grace from God in his provision of the illlumination of the law and the example of Christ. Pelagianims knows nothing of redemption.

"By his free will man is emancipated from God." This statement of Julian is the key to Pelagianism, which is rationalized moralism. Man created with free will has no longer to do with God but with himself alone. God only re-enters at the last judgment.

And here is the article about "semi-Pelagianism". This appears to be a negative term used to desribe any position which differed from Augustine's "Calvinism".

Historically, this term refers to the fifth century reaction against the stricter teaching of Augustine in opposition to Pelagianism. The main points which were felt to be objectionable were rigid predestination, the priority and irresistibility of grace, and infallible perseverance. Against these, it was taught that, although grace is essential to salvation, it is added when the first steps are taken by the will of man. Cassian of Marseilles seems to have taken the initiative in this movement, and Lerins (the author of the famous Vincentian canon of catholicity) as one of it leading exponents.

In the more developed theology of the middle ages, Augustinianism reasserted itself, yet allowance was almost always made for an element of Semi-Pelagianism, and the teaching has found new champions in the Jesuits and indeed in many schools of Protestant thought.

[Guest]

Thanx Paidion. That was very informative.

But I have to disagree with Pelagius. If I remember correctly, God only gives "grace to the humble" (1 Peter 5:5). Now, Arminius taught that, yes, each man is given the ability to choose; but he also taught that apart from abiding in Christ, and with Him being the source of your strength “ye can do nothing” (John 15:5).

Anyone else have an opinion?

[Guest]

Loaves:
But I have to disagree with Pelagius.

So do I.

But what about "semi-Pelagianism"? Do you disagree with that?

[Guest]

Seems as if Semi-Pelagianism is similar to Arminian teaching. But if his belief were that sin nature was not passed down through Adam and all were born into the world as Adam was at creation I have to disagree with him strongly there...

Rom 5:14-17
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
16 And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.
17 For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)
(KJV)

[Guest]

And here is the article about "semi-Pelagianism"... it was taught that, although grace is essential to salvation, it is added when the first steps are taken by the will of man.

"Grace ... is added"

Added to what? Salvation? Sanctification? Supplementing man's response? I just need some more clarity. Define what "added" <b>is</b>, and then define what God's grace is added <b>to</b>.

Could someone help me out?? Thank you so much!!

[Guest]

My understanding of that, Loaves, is that the enabling grace of Christ cannot take effect in a person's life unless he repents and submits to Christ. When he has done that, then "grace is added" to his life, enabling him to overcome wrongdoing, and to live righteousl before God, continuing in the process of salvation until he is completely saved from sin when he is resurrected at the time of Christ's coming.

[Guest]

Oh! Thank you for clarifying. I largely agree with you.

Well, I tend not to think of God and man doing unconnected “work.” I tend to think of it as God’s strength flowing through my voluntary will, not necessarily two separate entities.

[Guest]

Yes, Loaves. I agree. We must co-operate with the enabling grace of God.
A church group with whom I used to fellowship described this co-operation with the following phrase:

God's sovereignty together with man's responsibility