Synonyms for pelagians or Related words with pelagians
Examples of "pelagians"
In a 1655 letter to the Holy Congregation of the Holy Office, Carlo Carafa, the nuncio in Venice (later a cardinal), described the
What the "Vita" says about the cult of Saint Alban is the following. After Germanus has confounding the
we are told:
Whither he went from Constantinople does not appear, but he with other
seem to have accompanied Nestorius to the convent of Ephesus, 431 CE, and took part in the Conciliabulum held by Joannes of Antioch. Baronius infers from one of the letters of Gregory the Great that the "Conciliabulum" absolved Julian and his friends, 578 but Cardinal Noris has shown that the council repeat their condemnation of the
, expressly mentioning Julian by name.
Among Innocent I's letters is one to Jerome and another to John II, Bishop of Jerusalem, regarding annoyances to which the former had been subjected by the
Julian of Eclanum (Latin: Iulianus Aeclanensis, ) (c. 386 – c. 455) was bishop of Eclanum, near today's Benevento (Italy). He was a distinguished leader of the
of 5th century.
Sixtus III, the successor of Celestine (31 July 432) when a presbyter, had favoured the
, much to the grief of Augustine. Julian attempted to recover his lost position through him, but Sixtus evidently treated him with severity, mainly at the instigation of Leo, then a presbyter, who became his successor, 440 CE. When pontiff himself, Leo showed the same spirit toward the
, especially toward Julian. We hear no more of Julian until his death in Sicily, c. 454). Some years after his death Julian was again condemned by Joannes Talaia, bishop of Nola around 484.
The main opposition came from a monk named Pelagius (354–420 or 440). His views became known as Pelagianism. Although the writings of Pelagius are no longer extant, the eight canons of the Council of Carthage provided corrections to the perceived errors of the early
. From these corrections, there is a strong similarity between
and their Jewish counterparts on the concepts of concupiscence. Pelagianism gives mankind the ability to choose between good and evil within their created nature. While rejecting concupiscence, and embracing a concept similar to the "yetzer hara", these views rejected humanity's universal need for grace.
encouragement, which may be why there is no mention of the
in the celebrated edict which the emperor issued against heresies at the instance of Nestorius. The patriarch wrote to Celestine more than once on his behalf and that of his friends, but the favour he shewed them necessitated his defending himself in a public discourse delivered in their presence, and translated by Mercator. In 429 Mercator presented his "Commonitorium de Coelestio" to the emperor, wherein he carefully relates the proceedings against the
and comments severely upon their teaching. Julian and his friends were then driven from Constantinople by an imperial edict.
In 416 Palladius was appointed consul "posterior", with the Eastern Emperor Theodosius II as colleague. That same year he started (January 7, 416) his office as Praetorian prefect of Italy, Illyricum and Africa, office he held for six years (at least until July 28, 421, but his first possible successor is attested only in 422). During this period (April 30, 418) he received a law by Honorius, according to which he was to expel the
from Rome; later he and the other prefects (Monaxius and Agricola) issued a praetorian law that against the
In 1554 he was in the King's Bench Prison, and even there he found something to dispute about, as some of his fellow prisoners were
. In October 1555 he was examined in Newgate sessions house, and, though Bishop Bonner did his best for him, he was convicted. He was burned at Smithfield on 18 Dec. 1555.
The Epitome of the Lutheran Formula of Concord (1577) rejects "the false dogma of the Semi-
, who teach that man by his own powers can commence his conversion, but can not fully accomplish it without the grace of the Holy Spirit."
In reality, it would seem that Orosius’s main task was to assist Jerome and others against Pelagius, who, after the synod of Carthage in 411, had been living in Palestine, and finding some acceptance there. Orosius met with Pelagius on Saint Augustine’s behalf and he represented the orthodox party against the
at the Synod of Jerusalem that was held in June 415.
The teachings of Pelagius are generally associated with the rejection of original sin and of the practice of infant baptism. Although the writings of Pelagius are no longer extant, the eight canons of the Council of Carthage provided corrections to the perceived errors of the early
. These corrections include:
Other Christian scholars understand sin to be fundamentally relational—a loss of love for the Christian God and an elevation of self-love ("concupiscence", in this sense), as was later propounded by Augustine in his debate with the
. As with the legal definition of sin, this definition also affects the understanding of Christian grace and salvation, which are thus viewed in relational terms.
were attacked in a glowing polemical poem of about 1000 lines, "Adversus ingratos", written about 430. The theme, "dogma quod ... pestifero vomuit coluber sermone Britannus", is relieved by a treatment not lacking in liveliness and in classical measures. After Augustine's death he wrote three series of Augustinian defences, especially against Saint Vincent of Lerins ("Pro Augustino responsiones").
Original sin standeth not in the following of Adam (as the
do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually.
(or Pelagini) were a lay confraternity founded in the church of Santa Pelagia in Milan by the seventeenth century Giacomo Filippo di Santa Pelagia, an Italian lay mystic. Although initially approved of by Roman Catholic authorities, the group was later condemned for alleged heretical practices associated with Quietism.
Also of note is the , which defended the Pauline authorship of the Epistle to the Hebrews, and compared Paul's ten letters to the churches with the ten commandments. The author of the is unknown. The editors of the Stuttgart Vulgate remark that this version of the epistles first became popular among the
An uncompromising foe of heresy, Leo found that in the almanac of Aquileia,
were received into church communion without formal repudiation of their errors; he wrote to rebuke them, making accusations of culpable negligence, and required a solemn abjuration before a synod.
In 1655, he wrote "Regulae fidei catholicae de gratia Dei per Jesum Christum", and published the work at Bourges. In 1673, he edited at Paris all the work of Marius Mercator (d. at Constantinople after 451). The edition contains two parts. The first gives the writings of Mercator against the
and to these Garnier adds seven dissertations:
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