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(pəlā`jənĭzəm), Christian heretical sect that rose in the 5th cent. challenging St. Augustine's conceptions of gracegrace,
in Christian theology, the free favor of God toward humans, which is necessary for their salvation. A distinction is made between natural grace (e.g., the gift of life) and supernatural grace, by which God makes a person (born sinful because of original sin) capable of
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 and predestinationpredestination,
in theology, doctrine that asserts that God predestines from eternity the salvation of certain souls. So-called double predestination, as in Calvinism, is the added assertion that God also foreordains certain souls to damnation.
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. The doctrine was advanced by the celebrated monk and theologian Pelagius (c.355–c.425). He was probably born in Britain. After studying Roman law and rhetoric and later theology in England and Rome, he preached in Africa and Palestine, attracting able followers, such as Celestius and Julian of Eclannum. Pelagius thought that St. AugustineAugustine, Saint
, Lat. Aurelius Augustinus, 354–430, one of the Latin Fathers of the Church and a Doctor of the Church, bishop of Hippo (near present-day Annaba, Algeria), b. Tagaste (c.40 mi/60 km S of Hippo). Life

Augustine's mother, St.
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 was excessively pessimistic in his view that humanity is sinful by nature and must rely totally upon grace for salvation. Instead Pelagius taught that human beings have a natural capacity to reject evil and seek God, that Christ's admonition, "Be ye perfect," presupposes this capacity, and that grace is the natural ability given by God to seek and to serve God. Pelagius rejected the doctrine of original sin; he taught that children are born innocent of the sin of Adam. Baptism, accordingly, ceased to be interpreted as a regenerative sacrament. Pelagius challenged the very function of the church, claiming that the law as well as the gospel can lead one to heaven and that pagans had been able to enter heaven by virtue of their moral actions before the coming of Christ. The church fought Pelagianism from the time that Celestius was denied ordination in 411. In 415, Augustine warned St. Jerome in Palestine that Pelagius was propagating a dangerous heresy there, and Jerome acted to prevent its spread in the East. Pelagianism was condemned by East and West at the Council of Ephesus (431). A compromise doctrine, Semi-Pelagianism, became popular in the 5th and 6th cent. in France, Britain, and Ireland. Semi-Pelagians taught that although grace was necessary for salvation, men could, apart from grace, desire the gift of salvation, and that they could, of themselves, freely accept and persevere in grace. Semi-Pelagians also rejected the Augustinian doctrine of predestination and held that God willed the salvation of all men equally. At the instance of St. Caesarius of Arles, Semi-Pelagianism was condemned at the Council of Orange (529). By the end of the 6th cent., Pelagianism disappeared as an organized heresy, but the questions of free will, predestination, and grace raised by Pelagianism have been the subject of theological controversy ever since (see Molina, LuisMolina, Luis
, 1535–1600, Spanish Jesuit theologian. He taught at Coimbra and Évora. In 1589 he published Concordia, a work in which he expounded the doctrine known as Molinism.
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; Arminius, JacobusArminius, Jacobus
, 1560–1609, Dutch Reformed theologian, whose original name was Jacob Harmensen. He studied at Leiden, Marburg, Geneva, and Basel and in 1588 became a pastor at Amsterdam.
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). Pelagius' Expositions of Thirteen Epistles of St. Paul was edited in English by Alexander Souter (3 vol., 1922–31).


See J. E. Chisholm, The Pseudo-Augustinian Hypomnesticon against the Pelagians and Celestinans (Vol. I, 1967); J. Pelikan, The Emergence of the Catholic Tradition (1971).



the teaching of the Christian monk Pelagius, who was born circa A.D. 360 and died after 418. It spread throughout the countries of the Mediterranean in the early fifth century.

In contrast to Augustine’s conception of grace and predestination, Pelagius stressed man’s free will and his native powers for the attainment of moral perfection and “salvation,” while denying original sin. Pelagianism was condemned as a heresy at the Third Ecumenical Council in Ephesus in 431.

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The first chapter sketches the state of the question and discusses Augustine's development and work as a homilist, the various approaches to the dating of the sermons, the history of the Pelagian controversy, and a discussion of the evolution of Augustine's thought on grace.
This is an ancient Pelagian error, according to which every person is good by nature and like Adam before the Fall.
In sum, all the essential elements of the Pelagian and Manichean controversies coexist in Augustine, which, looked at historically, have gone far beyond the epoch in which the Bishop of Hippo worked and are involved in successive interpretations of the relationship between nature and grace, a relationship over which the debate on modernity has played out and still plays out.
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In this way, Thompson's Adams becomes a kind of Pelagian, believing that man can achieve God's favor by proper effort.
Knitter is also curiously Pelagian in failing to consider the problem of action being the determinative criteria of salvation, not least because all "action" is always theory laden.
From Chemnitz's presentation, we can see that justifying faith wholly involves the human will or heart and its uncoerced participation, but not in any Pelagian sense in which the will retains its Adamic form of autonomy, that is, its freedom over against God.
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