Synonyms for pelagianism or Related words with pelagianism
Examples of "pelagianism"
was condemned at the 15th Council of Carthage in 411. Augustine and four other bishops wrote a letter urging Pope Innocent I to condemn
Understanding Arminianism is aided by understanding the theological alternatives:
, Lutheranism, and Calvinism. Arminianism, like any major belief system, is frequently misunderstood both by critics and would-be supporters.
In addition to its condemnation of Nestorianism, the council also condemned
. were passed:
Many Calvinist critics of Arminianism, both historically and currently, claim that Arminianism condones, accepts, or even explicitly supports
. Arminius referred to
as "the grand falsehood" and stated that he "must confess that I detest, from my heart, the consequences [of that theology]." David Pawson, a British pastor, decries this association as "libelous" when attributed to Arminius' or Wesley's doctrine. Indeed, most Arminians reject all accusations of
; nonetheless, primarily due to Calvinist opponents, the two terms remain intertwined in popular usage.
Some codices containing a ninth canon: Children dying without baptism do not go to a "middle place" (""), since the non-reception of baptism excludes both from the "kingdom of heaven" and from "eternal life".
stands in contrast to the official hamartiological system of the Catholic Church that is based on the theology of Saint Augustine of Hippo. Semi-
is a modified form of
that was also condemned by the Catholic Church at the Second Council of Orange in 529.
Nostrianus was Bishop of Naples, known for his opposition to Arianism and
Pelagius (c. 360 to 435), a British monk - his name became associated with the doctrine of
Since the time of Arminius, his name has come to represent a very large variety of beliefs. Some of these beliefs, such as
(see below) are not considered to be within Arminian orthodoxy and are dealt with elsewhere. Some doctrines, however, do adhere to the Arminian foundation and, while minority views, are highlighted below.
and Semipelagianism was common for the next few centuries, especially in Britain, the Holy Land, and North Africa. St Germanus visited Britain to combat
in or around AD 429. In Wales, Saint David was credited with convening the Synod of Brefi and the Synod of Victory against the followers of Pelagius in the sixth century.
The Church of Gaul passed through three dogmatic crises in the late Roman period, Arianism, Priscillianism and
After the death of Augustine, a more moderate form of
persisted, which claimed that man's faith was an act of free will unassisted by previous internal grace. The Second Council of Orange (529) was convened to address whether this moderate form of semi-
could be affirmed, or if the doctrines of Augustine were to be affirmed.
In "De causa Dei contra Pelagium et de virtute causarum", Thomas Bradwardine denounced
in the 14th century, as did Gabriel Biel in the 15th century.
Boniface continued the opposition to
, persuaded Emperor Theodosius II to return Illyricum to Western jurisdiction, and defended the rights of the Holy See.
Of far-reaching influence upon the further progress of
was the friendship which Pelagius developed in Rome with Caelestius, a lawyer of noble (probably Italian) descent. In the capacity of a lay-monk Caelestius endeavoured to convert the practical maxims learnt from Pelagius, into theoretical principles, which he then propagated in Rome. The denial of the transmission of Original Sin seems to have been introduced into
by Rufinus the Syrian, who influenced Pelagius' supporter Celestius. Pelagius' views were sometimes misrepresented by his followers and distorted by his opponents.
has come to mean – unfairly to its founder – the view that human beings can earn salvation by their own efforts.
The Synod of Victory was a church council held in Caerleon, Wales, around AD 569 to condemn the heresy of
. It was officiated by Saint David.
Augustine, shocked that Pelagius and Celestius were not denounced as heretics, called the Council of Carthage in 418 and stated nine beliefs of the Church that
Calvinists often object to prevenient grace, claiming it allows for
or Semipelagianism. Arminius recognized the possibility of this objection. Theologian Robert E. Picirilli writes, quoting Arminius, that:
In later life Paulinus, by then a highly respected church authority, participated in multiple church synods investigating various ecclesiastical controversies of the time, including
Aquinas’ followers, commonly referred to as the Thomists, accused the Ockhamists of
for basing the infusion of grace on man’s works. The Ockhamists defended themselves from charges of
by arguing that, in the Ockhamist system, God was not bound to award the infusion of grace on the basis of congruent merit; rather, God’s decision to award the infusion of grace on the basis of congruent merit was an entirely gracious act on God’s part.
It is not possible to know what impact Germanus's visit really had on
in Britain though various theses have been advanced. It has for example been argued (Morris) that by combating the self-help aspect of
he might have reduced the resolve of the British cities abandoned by the legions in their ultimate struggle. The link with Saint Patrick, traditionally portrayed as his pupil, is also contested in recent scholarship.
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