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Class VII:
Semi-Pelagianism
and the Council (Synod) of Orange (529)
The Council
of Ephesus (431)
The Council
of Orange (529)
The condemnation
of Pelagianism
What is Semi-Pelagianism
and Semi-Augustinianism
The growth
and acceptance of Semi-Pelagianism in the Medieval Church
What is Semi-Pelagianism
and Semi-Augustinianism
After Augustine's
death, while many agreed with Augustine on many points, others
disagreed with some portions of his theology; even where Pelagianism
was definitely rejected. The majority who disagreed had problems
with Augustine's doctrines of predestination and irresistible
grace.
Jerome: Ascribed
to the human will a share in conversion, and had no thought of
an irresistible divine grace, though deeming grace essential to
salvation (Synergism- God and man cooperate in conversion).
Because of
the Vandal invasion, the leadership of the Church passed from
Italy to Southern France.
John Cassianus
from Gaul: served as a deacon under John Chrysotom (nicknamed
"Golden Mouth" because of his eloquent preaching. Like a George
Whitfield of the early church), and founded a monastery and nunnery
in Marseilles c. 415. He died in 435. Circa 429, he wrote Collationes,
in the form of conversations with Egyptian monks. He wrote: "the
will always remains free in man, and it can either neglect or
delight in the grace of God."
Vincent,
a monk of Lerins wrote a Commonitorium in 434. Without attacking
Augustine by name, he argued against his teachings on grace and
predestination and claimed they were without support in Catholic
tradition.: "…in the Catholic Church itself all possible care
should be taken that we hold that faith which has been believed
everywhere, always and by all."
These men
were called in the sixteenth century Semi-Pelagians, although
they agreed with most of Augustine's theology (some have called
them Semi-Augustinians). They rejected Augustine's doctrines of
predestination and irresistible grace. They believed these doctrines
would cut the nerve of all human effort after righteousness of
life, especially that righteousness as sought in monasticism.
They would write in harmony: "Predestination and irresistible
grace seem to deny human responsibility."
In the writings
of Faustus, abbot of Lerins and later Bishop of Riez. In his treatise
on Grace (c.474), he agreed with the doctrine of Original Sin,
but held that men still have "the possibility of striving for
salvation…Grace is the divine promise and warning which inclines
the weakened but still free will to choose the right rather than
an inward transforming power (as Augustine had wrote)…God foresees
what man will do with the invitations of the Gospel, He does not
predestinate them (defined as prescience)." Faustus rejected Pelagius,
however he stood closer doctrinally to him than Augustine.
The Council
of Orange (529)
Caesarius
(469?-542): From 502 until death he was Bishop of Arles. In 529
he held a synod in Orange, the canons of which received a much
larger significance because approved by Pope Boniface II (530-532).
This synod practically ended the Semi-Pelagian controversy, though
Semi-Pelagian positions have always largely been maintained in
the Church.
Affirmations
of the Synod of Orange (529)- (1) Man is not only under Original
Sin, but has lost all power to turn to God, so that "it is brought
about by the infusion of the Holy Spirit and His operation in
us that we wish to be set free." (2) It is "by the free gift of
grace, that is, by the inspiration of the Holy Spirit," that we
have "the desire of believing" and "come to the birth of holy
baptism." (3) All good in man is the work of God.
Problems
with the Synod of Orange- (1) The irresistibility of grace is
not affirmed. (2) Predestination to evil is condemned. (3) The
reception of grace is so bound to baptism that the sacramental
quality of grace and the merit of good works are put in the foreground.
"We also believe this to be according to the Catholic faith, that
grace having been received in baptism, all who have been baptized,
can and ought, by the aid and support of Christ, to perform those
things which belong to the salvation of the soul, if they will
labor faithfully" (in Latin known as 'ex opera operato') (emphasis
mine). The sharp points of Augustines were blunted and therefore
this would lead to a great deal of error during the Medieval period
of the Church.
The growth
and acceptance of Semi-Pelagianism in the Medieval Church
Gregory the
Great- The interpreter of Augustine to the Middle Ages. He is
called one of the Doctors of the Latin Church along with Ambrose,
Augustine, and Jerome. In administrative abilities and achievements,
he is considered one of the greatest of the popes. Born in Rome
of a senatorial Christian family c. 540. By 574, he had devoted
his wealth to the founding of monasteries and to the poor. He
became a member of the monastery of St. Andrew. In 590, he was
chosen Pope, being the first monk to attain the office. He died
on March 12, 604. He exercised full authority over the Church
as Peter's successor. Tradition has ascribed to Gregory a great
work in the reformation of church music- - the "Gregorian chants"-
- and in the development of the Roman liturgy.
Gregory's
Theology- Augustinian by profession, but with another emphasis
than that of Augustine, although the Medieval church would have
this teaching interpreted to them as Augustinian. He developed
Augustine's ecclesiastical teaching. He held that the number of
the elect is fixed, and depends upon God, he had no such interest
in predestination as had Augustine. He speaks of predestination
as simply divine foreknowledge (prescience). "Man is fettered
in Original Sin, the evidence of which is his birth through lust…Man
is rescued from this condition by the work of Christ, received
in baptism…but sins after baptism must be satisfied…works of merit
wrought by God's assisting grace make satisfaction…The good that
we do is both of God and of ourselves; of God by prevenient grace,
our own by good will following." Penance becomes the cure for
sins after baptism (or in the words of Aquinas: "the second plank
of salvation for those who have shipwrecked in their faith").
"The church has many helps for him who would seek merit or exercise
penance…the greatest is the Lord's Supper, which Gregory viewed
as a repetition of the sacrifice of Christ, available for the
living and the dead (Fourth Lateran Council-1215: The doctrine
of transubstantiation is officially accepted by the Roman Church)…there
is also the aid of the saints…Those who trust in no works of their
own should run to the protection of the holy martyrs…for those
who, while really disciples of Christ, make an insufficient use
of these opportunities to achieve works of merit, fail to do penance,
or avail themselves inadequately of the helps offered in the church,
there remain the purifying fires of purgatory."
Next Week:
The Council of Chalcedon (451): The Deity
of Christ Established
Please Read:
The Creed of Chalcedon
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