Church History
9/9/25
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).
"§149. Position of the Roman Church. Condemnation of Pelagianism." (pp. 2500-2504).
After two councils in North Africa in 416, the condemnation of Pelagius was forwarded to Pope Innocent, both in the official conciliar documents and a 'more confidential letter" (Schaff 2014, p. 2501). While Innocent agreed with the condemnation, he died in 417. His successor, Zosimus, received an explanatory letter from Pelagius, then heard a presentation by Coelestius, defending less controversial doctrines. Zosimus then censured the North African bishops for their rejection of Pelagius. Schaff concludes that this event marked the first of a number of instances of popes accepting some form of Pelagianism (Schaff 2014, p. 2502). Though remaining respectful, the Africans held a council in Carthage in 418, defining their opposition to Pelagius in eight or nine canons, which Schaff summarizes briefly.
Zosimus, persuaded by the canons produced in Carthage, accepted them and condemned Pelagius and Coelestius (Schaff 2014, p. 2503). Numerous Italian bishops rejected the new position of Zosimus, resulting in ongoing tensions within the Church regarding Pelagianism. The Pelagians, in exile, continued to press their point, and, in 429 were received by the patriarch Nestorius in Constantinople (Schaff 2014, p. 2504). Schaff notes that Nestorius, along with Theodore of Mopsuestia, engaged in writing opposing Augustine's view of anthropology. With the death of this generation, Schaff sees Pelagianism as "externally vanquished" around 430 (Schaff 2014, p. 2504). There remained adherents, but there was no success as a sect.
"§150. The Pelagian System: Primitive State and Freedom of Man: the Fall." (pp. 2505-2510).
Schaff concedes that Pelagian views of anthropology do make sense in a certain way. If human nature is understood empirically, it is reasonable to assume that humans are free in terms of moral will (Schaff 2014, p. 2505). The Pelagian view of ancient man takes Adam to be created in a sinless state and to be morally competent (Schaff 2014, p. 2506). His free will allowed him to serve God, and could be seen as the foundation of all ability to serve God. With this as the foundational premise, Pelagius took it as necessary that human freedom must include the ability to choose good or evil. Otherwise, it is not true freedom.
The human will, in the end, is seen to become accustomed to making choices for good or for evil. In Pelagian thought, this moves people down the path of godliness or sinfulness (Schaff 2014, p. 2507). Freedom of choice must be used properly, so as to make a man holy. If practiced regularly, eventually a man could no longer sin.
Pelagius viewed physical death as a necessity, which would occur even in the absence of sin (Schaff 2014, p. 2508). The connection between sin and death he took to indicate that since all people choose sin, at least occasionally, the result is that all people die. While Adam's sin led to his death, it merely serves as a bad example, rather than creating an inherited sinful state. The sin in the world is a learned pattern, as we see examples of sin in others. This results in growing habits of sin (Schaff 2014, p. 2509).
In Pelagius' view, as with Adam, so also with Christ. The merit of Christ serves only as an example for the free will of the person who would desire to be good (Schaff 2014, p. 2510). Sin and righteousness are both choices we make.
9/9/25
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).
"§149. Position of the Roman Church. Condemnation of Pelagianism." (pp. 2500-2504).
After two councils in North Africa in 416, the condemnation of Pelagius was forwarded to Pope Innocent, both in the official conciliar documents and a 'more confidential letter" (Schaff 2014, p. 2501). While Innocent agreed with the condemnation, he died in 417. His successor, Zosimus, received an explanatory letter from Pelagius, then heard a presentation by Coelestius, defending less controversial doctrines. Zosimus then censured the North African bishops for their rejection of Pelagius. Schaff concludes that this event marked the first of a number of instances of popes accepting some form of Pelagianism (Schaff 2014, p. 2502). Though remaining respectful, the Africans held a council in Carthage in 418, defining their opposition to Pelagius in eight or nine canons, which Schaff summarizes briefly.
Zosimus, persuaded by the canons produced in Carthage, accepted them and condemned Pelagius and Coelestius (Schaff 2014, p. 2503). Numerous Italian bishops rejected the new position of Zosimus, resulting in ongoing tensions within the Church regarding Pelagianism. The Pelagians, in exile, continued to press their point, and, in 429 were received by the patriarch Nestorius in Constantinople (Schaff 2014, p. 2504). Schaff notes that Nestorius, along with Theodore of Mopsuestia, engaged in writing opposing Augustine's view of anthropology. With the death of this generation, Schaff sees Pelagianism as "externally vanquished" around 430 (Schaff 2014, p. 2504). There remained adherents, but there was no success as a sect.
"§150. The Pelagian System: Primitive State and Freedom of Man: the Fall." (pp. 2505-2510).
Schaff concedes that Pelagian views of anthropology do make sense in a certain way. If human nature is understood empirically, it is reasonable to assume that humans are free in terms of moral will (Schaff 2014, p. 2505). The Pelagian view of ancient man takes Adam to be created in a sinless state and to be morally competent (Schaff 2014, p. 2506). His free will allowed him to serve God, and could be seen as the foundation of all ability to serve God. With this as the foundational premise, Pelagius took it as necessary that human freedom must include the ability to choose good or evil. Otherwise, it is not true freedom.
The human will, in the end, is seen to become accustomed to making choices for good or for evil. In Pelagian thought, this moves people down the path of godliness or sinfulness (Schaff 2014, p. 2507). Freedom of choice must be used properly, so as to make a man holy. If practiced regularly, eventually a man could no longer sin.
Pelagius viewed physical death as a necessity, which would occur even in the absence of sin (Schaff 2014, p. 2508). The connection between sin and death he took to indicate that since all people choose sin, at least occasionally, the result is that all people die. While Adam's sin led to his death, it merely serves as a bad example, rather than creating an inherited sinful state. The sin in the world is a learned pattern, as we see examples of sin in others. This results in growing habits of sin (Schaff 2014, p. 2509).
In Pelagius' view, as with Adam, so also with Christ. The merit of Christ serves only as an example for the free will of the person who would desire to be good (Schaff 2014, p. 2510). Sin and righteousness are both choices we make.
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