Church History
9/2/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§147. External History of the Pelagian Controversy, A.D. 411-431." (pp. 2495-2497).
Schaff observes that Pelagius, a monk from Britain, was well read, intelligent, and showed a good character of which Augustine was respectful (Schaff 2014, p. 2495). However, his morality was framed in legalism which rejected Augustine's view that it was by God's power that we could obey God's commands. We were to keep God's commands by our own effort. Having settled in Rome, Pelagius and his colleague Coelestius left from Rome in 411, going to Africa and missing seeing Agustine at Hippo. After a brief correspondence, Pelagius continued to Jerusalem while Coelestius sought a post as bishop in Carthage (Schaff 2014, p. 2497). Coelestius, facing opposition of his views at Carthage, was excluded from communion, went to Ephesus, and became a presbyter there.
"§148. The Pelagian Controversy in Palestine." (pp. 2497-2500).
In Palestine, where Pelagius had gone, a controversy broke out in 414 (Schaff 2014, p. 2497). Pelagius' views were gaining traction, and becoming publicly known. The opposition was led by Jerome and Orosius. Jerome penned several books refuting the doctrinal claims of Pelagius (Schaff 2014, p. 2498). Schaff considers the views expressed by Jerome themselves to be semi-Pelagian in nature (Schaff 2014, p. 2499). At the same time, Orosius, a Spaniard, was sent to Jerome by Augustine bearing letters which spoke of the controversy. In a council in 415, Pelagius was viewed favorably. Because of Pelagius' facility in argument, he gained further favor, despite Jerome's misgivings (Schaff 2014, p. 2500).
9/2/25
Schaff, Philip. (2014). "Chapter IX. Theological Controversies, and Development of the Ecumenical Orthodoxy." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2327-2561). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 117-160).
"§147. External History of the Pelagian Controversy, A.D. 411-431." (pp. 2495-2497).
Schaff observes that Pelagius, a monk from Britain, was well read, intelligent, and showed a good character of which Augustine was respectful (Schaff 2014, p. 2495). However, his morality was framed in legalism which rejected Augustine's view that it was by God's power that we could obey God's commands. We were to keep God's commands by our own effort. Having settled in Rome, Pelagius and his colleague Coelestius left from Rome in 411, going to Africa and missing seeing Agustine at Hippo. After a brief correspondence, Pelagius continued to Jerusalem while Coelestius sought a post as bishop in Carthage (Schaff 2014, p. 2497). Coelestius, facing opposition of his views at Carthage, was excluded from communion, went to Ephesus, and became a presbyter there.
"§148. The Pelagian Controversy in Palestine." (pp. 2497-2500).
In Palestine, where Pelagius had gone, a controversy broke out in 414 (Schaff 2014, p. 2497). Pelagius' views were gaining traction, and becoming publicly known. The opposition was led by Jerome and Orosius. Jerome penned several books refuting the doctrinal claims of Pelagius (Schaff 2014, p. 2498). Schaff considers the views expressed by Jerome themselves to be semi-Pelagian in nature (Schaff 2014, p. 2499). At the same time, Orosius, a Spaniard, was sent to Jerome by Augustine bearing letters which spoke of the controversy. In a council in 415, Pelagius was viewed favorably. Because of Pelagius' facility in argument, he gained further favor, despite Jerome's misgivings (Schaff 2014, p. 2500).
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