§ 159. SEMI-PELAGIANISM. 851
§ 159. Semi-Pelagianis7n, Oomp. the Works at § 146.
SOURCES.
I. JoH. Cassian'js (t 432) : Collationes Patrum xxiv, especia Uy the xiii In the Opera omnia, cum commeutariis D. Alardi Gazm (Gazet), Atrebati (Atrecht or Arras in France), 1628 and 1733; reprinted^ with additions, in Migne's Patrologia, tom. xlix. and 1. (torn. i. pp. 478-1328), and also published several times separately. ViNCENTiua LtRiNENSis (t 450), Faustus Plhegiensis (t 490-500), and other Semi- Pelagian writers, see Gallandi, Biblioth. torn, s., and Migne, Patrol, tom. 1. and liii.
n. Adgustixus: De gratia et libero arbitrio; De correptione et gratia; De praadestinatione sanctorum; De dono perse vei'antife fall in the 10th vol. of the Benedict, ed.). Pkosper Aquitanus (a disciple and admirer of Augustine, f 460) : Epistola ad Augustiinim de reliquiia Pelagianas hsereseos in Gallia (Aug". Ep. 225, and in Opera Aug. tom. x. 780), and De gratia et libero arbitrio (contra Oollatorem). Hilarius: Ad Augiistinum de eodem argumento (Ep. 226 among the Epp. Aug., and in tom. s. 783). Also the Augustinian writings of Avitcs of Vienne, Cesarius of Arle>, Fulgentius of Ruspe, and others. (Comp. Gallandi, Bibl. tom. xi. ; IMigne, Patrol, vol. li.)
The Acta of the Synod of Oraxge, a. d. 529, in JMansi, tom. viii. 711 sqq.
LITERATURE.
Jao. Siemond: Historia pnedestinatiana. Par. 1648. Jouaxn Geffkhn: Historia Semipelagianismi antiquissima (more properly antiquissimi). Gott. 1820 (only goes to the year 434). G. Fk. Wiggers: Versuch einer pragniatischen Darstellung des Semipelagianismus in seinem Kampfo gegen den Augustinismns bis zur zweiten Synode zu Orange. Hamburg, 1833 (the second part of his already cited work upon Augiistinianism and Pelagianism). A very thorough work, but unfortunately without index. Oorap. also Walch, Sohkoceh, and the appropriate portions of the later Avorks upon the history of the church and of doctrines.
Semi-Pelagianism is a somewhat vague and indefinite attempt at reconciliation, hovering midway between the Bharply marked systems of Pelagius and Augustine, taking off the edge of ea 3h, and inclining now to the one, no"V to the
858 TniKD PEKIOD, A.D. 311-590.
other. The name was introduced during the scholastic age, l>ut the system of doctrine, in all essential points, was foi'med in Southern France in the fifth century, during the latter years of Augustine's life and soon after his death. It proceeded from the combined influence of the pre-Augustinian synergism and monastic legalism. Its leading idea is, tliat divine grace and the Iniman will jointly accomplish the work of conversion and sanctification, and that ordinarily man must take the first step. It rejects the Pelagian doctrine of the moral soundness of man, but rejects also the Angustinian doctrine of tlie entire corruption and bondage of the natural man, and substitutes the idea of a diseased or crippled state of the voluntary power. It disowns the Pelagian conception of grace as a mere external auxiliary ; but also, quite as decidedly, the Augustinian doctrines of the sovereignty, irresistibleness, and limitation of grace; and aflSrms the necessity and the internal operation of grace with and through human agency, a general atonement through Christ, and a predestination to salvation conditioned by the foreknowledge of fiiith. The union of the Pelagian and Augustinian elements thus attempted is not, however, an inward organic coalescence, but rather a mechanical and arbitrary combination, which really satisfies neither the one interest nor the otlier, but commonly leans to the Pelagian side.'
For this reason it admirably suited the legalistic and ascetic piety of the middle age, and indeed always remained within
' Wiggers (ii. pp. 359-364) gives a comparative view of the three systems in parallel columns. Comp. also the criticism of Baur, Die christliche Kirche vom vierton bis zum sechsten Jahvhundert, p. 181 IF. The latter, with his wonted sharpness of criticism, judges very unfavorably of Scmi-Pelagianism as a whole. " This halving and ncutrahzing," hu says, p. 1S)9 ff., "this atti'uijjt at equal distribution of *ho two complementary elements, not only setting them apart, but also balancinj; them with one another, so that sometimes the one, sometimes the other, is predomiriant, and thus within this whole sphere everything is casual and arbitrary, varying and indefinite according to the diversity of circumstances and individuals, this is char, acteristic of Semi-Pelagianism throughout. If the two opposing theories cannot be inwardly reconciled, at least they must be combined in sunh a ^ay «l<i that a specific element must be taken from each ; the Pelagian freedom and the Augustinian grac< must be advanced to equal rank. But this method only gainj au external juxtap oai tion of the two."