Semi-Pelagianism is a theological doctrine regarding the effects of the fall of man and the nature of salvation. It is a moderate position between Pelagianism and Augustinianism, rejecting the former’s teaching that humans can attain salvation through an act of free will alone, while also rejecting the latter’s emphasis on the total depravity of humankind and the absolute necessity of God’s grace for salvation.
The term “Semi-Pelagian” emerged in the 5th century to describe the teachings of monks in Southern Gaul (modern-day France), led by John Cassian, who argued for a middle ground between the Pelagian view that humans can earn salvation unaided and the Augustinian view that emphasizes predestination and original sin. The Semi-Pelagian view affirms that the first steps of faith originate in the fallen human will, while also affirming that the grace of God is necessary to bring that faith to completion and sanctification.
Specifically, Semi-Pelagianism affirms the following doctrinal points:
- Humanity inherited a corrupted human nature and a proclivity to sin from Adam’s fall, but not a total deprivation of free will.
- The first steps toward faith and repentance originate from the fallen human will, not from divine grace.
- God’s grace is still necessary to complete and perfect the work of salvation initiated by free will.
- Predestination is based on God’s foreknowledge of human faith and choices, not an unconditional divine decree.
- Christ’s atonement was intended for all and enables all to be saved, not only an elect.
In summary, Semi-Pelagianism sought to carve out a middle ground between what it saw as two extremes. It maintained a limited view of free will against those who denied it altogether, while also affirming a real need for God’s empowering grace against those who saw free will as wholly capable apart from grace. Human free will takes the initial step toward salvation, but divine grace completes the process.
Historical Background
To understand Semi-Pelagianism, it is helpful to be familiar with the historical figures and debates that shaped its emergence in the 5th century AD.
Pelagius and Pelagianism
Pelagius (c.354-c.420) was a British monk who strongly reacted against the prayer of Augustine of Hippo: “Grant what Thou commandest, and command what Thou dost desire.” To Pelagius, this implied that human beings did not have the capacity to fulfill God’s commands without special grace. Pelagius argued that humans were created both without sin and with a completely free will.
Key Pelagian teachings include:
- Adam’s sin harmed only himself, not all of humanity.
- Infants are born in the same state as Adam before the fall.
- Humans are able by free will to attain righteousness and eternal life.
- God’s grace consists primarily of the moral instruction given in the law and gospel.
- Perfect obedience to God’s commands is possible for properly instructed Christians.
Pelagius denied original sin and the need for divine aid (aside from moral instruction) to do good. He was opposed by Augustine of Hippo, who emphasized original sin and the necessity of God’s grace.
Augustine and Augustinianism
Augustine of Hippo (354-430) strongly affirmed original sin and the bondage of the will. He argued that Adam’s sin corrupted human nature and left humanity unable to not sin. Key Augustinian teachings include:
- All humanity shares in and inherits Adam’s sin and guilt.
- Fallen humans are free to sin but enslaved to sin and unable to not sin.
- Unconditional election – God predestines some to salvation by grace alone, not through foreseen merit.
- Christ’s atonement is intended for the elect only.
- Saving grace is irresistible and cannot fail to bring the elect to salvation.
Augustine emphasized the severity of original sin and necessity of efficacious grace. His views influenced the doctrines of total depravity and unconditional election associated with Calvinism. The harshness of Augustine’s views sparked some pushback.
John Cassian and the Massilians
John Cassian (c.360-435) was an Eastern monk who established monasteries in Marseilles and Southern Gaul. Cassian rejected Pelagius’ radical exaltation of free will but also pushed back against Augustine’s pessimistic view of human nature. He argued for a middle way and advanced what would become Semi-Pelagianism.
Cassian and his followers, known as Massilians, affirmed that all of humanity suffers from the sin of Adam. But Cassian rejected the Augustinian notions of the bondage of the will and irresistible grace. For Cassian, though fallen, the human will remains able to freely cooperate with God’s offers of grace, beginning the process of salvation.
Core Teachings of Semi-Pelagianism
With this historical context in mind, we can summarize the core teachings of Semi-Pelagianism:
Sin and Human Nature
Semi-Pelagianism affirms that all humanity shares in the effects of Adam’s fall. Human nature is corrupted by original sin and humanity has an innate inclination or bias toward sin. However, the Semi-Pelagians rejected the Augustinian notion of the total bondage or enslavement of the will due to original sin. Humanity retains a freedom of will to either accept or reject God’s offer of salvation.
Free Will and Prevenient Grace
Semi-Pelagianism holds that the initial steps of faith and repentance originate in the unregenerate human will rather than from divine grace alone. By this prevenient (“coming before”) grace, God enlightens the mind and awakens good thoughts that liberate the will from bondage to sin. But the human will cooperates with rather than being overwhelmed by grace.
God’s Grace
Semi-Pelagians affirmed that God’s empowering grace is necessary to continue and complete the salvation initiated by free will. Grace works synergistically with free will instead of supplanting it. Grace strengthens, aids, and sustains human effort. However, how grace interfaces with free will was left largely undeveloped by Cassian and the Massilians.
Predestination
The Semi-Pelagian view affirms conditional predestination – God predestines people to salvation based on His foreknowledge of their future faith and/or works, not by an eternal decree. The order is divine foreknowledge > human faith/works > predestination to salvation.
Extent of the Atonement
Semi-Pelagianism asserts universal atonement – that Christ died for all and salvation is available to all. There is no limitation of salvation to an unconditionally predestined elect.
Semi-Pelagianism and the Council of Orange
The Eastern church readily accepted Cassian’s teachings, which allowed for moderately exercised free will. However, in the West, Augustine’s views dominated. Cassian’s influence sparked a clash between Augustinianism and Semi-Pelagianism.
The Roman monk Prosper of Aquitaine argued vigorously against Cassian’s teachings. In response, Pope Celestine condemned extreme Augustinian positions in 431. The Synod of Arles (472-475) formally condemned extreme Augustinian views and affirmed free will and universal atonement but did not fully endorse Semi-Pelagianism. The Council of Orange (529) condemned Pelagianism but also rejected strict Augustinianism. However, it stopped short of endorsing Semi-Pelagianism, rejecting the idea that unaided free will could make the first move toward salvation.
In summary, Semi-Pelagianism was an attempt to find middle ground between two extremes. It rejected Pelagius’ radical views of human ability but also pushed back against Augustine’s pessimistic views of the will. The councils affirmed a corrupt human nature and the necessity of grace but avoided fully endorsing the new Semi-Pelagian moderation.
Semi-Pelagianism and Protestant Reformers
During the Protestant Reformation, Martin Luther and John Calvin renewed an emphasis on the bondage of the will and necessity of irresistible grace in their efforts to refute medieval Catholic synergism between grace and free will. The Reformers saw Semi-Pelagianism undergirding Catholic teaching and rejected it in favor of a return to Augustinian orthodoxy.
Luther strongly affirmed the Augustinian doctrines of total depravity, unconditional election, and the inability of free will to cooperate with grace. Calvin systematized these doctrines into a theological system. The Reformers saw Semi-Pelagianism as a slide toward works-righteousness and a threat to salvation by grace alone.
Critiques of Semi-Pelagianism
The Reformers offered several critiques of Semi-Pelagian theology:
- It unduly exalts human ability and merit.
- It fails to properly acknowledge the serious effects of the fall upon free will.
- Its notion of “prevenient” grace redefines grace as something natural instead of supernatural.
- It presents a synergistic view of salvation rather than grace alone.
- It leads toward works-righteousness.
- It conflicts with the sovereignty of God in election.
The Reformers saw Semi-Pelagianism as a threat to salvation sola gratia (by grace alone) and sought to refute it by returning to the doctrines of Augustine on sin, grace, and predestination.
Semi-Pelagianism Today
Classical Semi-Pelagianism as articulated by Cassian and Faustus of Riez declined greatly following its official rejection by the Council of Orange. However, debates around original sin, free will, and the priority of grace continue to arise in different forms. Many argue that Semi-Pelagian tendencies have persisted in Roman Catholic theology.
Most modern-day Arminians also align closely with Semi-Pelagian teaching. Like classical Semi-Pelagianism, Arminianism affirms conditional election, universal atonement, and a view of prevenient grace that frees a fallen will so that the individual can exercise saving faith. Critics argue Arminianism tends toward a Semi-Pelagian synergism of salvation by human effort and divine aid.
Summary:
- Classical Semi-Pelagianism affirmed the corrupted human will, need for grace, and predestination based on foreknowledge.
- It was condemned by the Council of Orange but never fully died out.
- Similar debates continue over the extent of free will and priority of grace in salvation.
- Many identify Semi-Pelagian tendencies in Roman Catholicism and Arminianism today.
Conclusion
Throughout church history, Christians have wrestled with the degree to which free will and grace are involved in salvation. Semi-Pelagianism arose as an attempt to chart a middle course between the perceived extremes of Pelagianism and rigid Augustinianism. It sought to articulate a moderately exercised free will that cooperates with rather than withstands divine grace. Though not embraced at the time, Semi-Pelagian insights never fully disappeared and continue to shape many theological perspectives down to the present day as Christians seek to articulate an orthodox understanding of sin, grace, and free will.