Theological debates surrounding the nature of salvation have been ongoing for centuries and have resulted in a diversity of perspectives among Christian traditions. Four major viewpoints in this regard are Pelagianism, Semi-Pelagianism, Arminianism, and Augustinianism. While all four perspectives share a few similarities, they differ significantly in their understanding of the role of human will and the nature of divine grace in the process of salvation. In this essay, we will examine these similarities and differences, exploring the key features of each perspective and the ways in which they have shaped theological discourse and practice throughout Christian history.
Pelagianism
Pelagianism is a theological doctrine that emphasizes the role of free will in the salvation of individuals. According to Pelagianism, human beings are born in a state of moral neutrality, and they possess the ability to choose either good or evil without any predetermined influence. Pelagius, a British monk, is the founder of Pelagianism, and he believed that humanity's capacity for moral choice was central to the Christian faith. Pelagianism gained popularity in the 5th century, especially in Northern Africa and Rome, but it was later condemned as heretical by the Catholic Church.
Pelagianism's fundamental tenet is that humans are capable of achieving salvation through their own efforts, without the need for divine intervention. Pelagianism denies the doctrine of original sin, which holds that humans are inherently sinful because of the fall of Adam and Eve. Instead, Pelagianism maintains that humans are morally neutral at birth and capable of living a life of perfect righteousness. Pelagians believe that humans can achieve salvation through obedience to the divine law and through the practice of good works.
However, Pelagianism has been widely criticized by various Christian theologians, who argue that it denies the fundamental Christian doctrine of salvation by grace. The belief that humans can earn their way into heaven is seen as a form of legalism that detracts from the centrality of Christ's sacrifice on the cross. Augustine, a renowned theologian, was one of the most prominent critics of Pelagianism. Augustine argued that human beings are completely dependent on God's grace for their salvation, and that human effort alone cannot earn them eternal life.
Pelagianism holds the following beliefs about Original Sin, Free Will, Salvation, Predestination, and Redemption:
Original Sin: Pelagianism denies the concept of Original Sin, which is the belief that all humans inherit a sinful nature from Adam and Eve's fall. Pelagians believe that humans are born sinless and are capable of living a sinless life.
Free Will: Pelagianism emphasizes the role of human free will in salvation. Pelagians believe that humans have the ability to choose to do good or evil and that this choice is not influenced by the Fall. They believe that humans can choose to live a sinless life and can earn their salvation through their own efforts.
Salvation: Pelagians believe that salvation is achieved through human effort and obedience to God's commands. They reject the concept of grace as an unmerited gift from God and believe that salvation is earned through a person's own merit. Pelagians believe that humans can achieve perfection in this life and can merit eternal life through their own works.
Predestination and Redemption: Pelagianism denies the concepts of predestination and redemption as traditionally understood in Christian theology. Pelagians do not believe in the idea that God chooses certain individuals for salvation and that Christ's death on the cross was necessary for the redemption of humanity. They believe that salvation is achieved through human effort alone and that Christ's death was simply an example of how humans should live.
Semi-Pelagianism
Semi-Pelagianism is a theological position that emerged as a response to Pelagianism. This view was a compromise between Pelagianism and Augustinianism, trying to avoid the extremes of both. Semi-Pelagianism recognizes that human beings are in need of grace to achieve salvation, but it also asserts that people have the ability to make the first move towards God without grace.
Unlike Pelagianism, semi-Pelagianism acknowledges that humans are born with a sinful nature that affects every aspect of their being, including their will. However, it asserts that humans still have the power to choose God and turn towards Him. According to semi-Pelagianism, God's grace is necessary for salvation, but human beings take the initiative to seek and respond to that grace. Semi-Pelagianism sees God's grace as something that helps and cooperates with human effort in salvation.
Semi-Pelagianism was condemned as heresy by the Council of Orange in 529, which affirmed the Augustinian view that human beings are born with a sinful nature that completely disables their ability to respond to God's grace without His prior action. However, the ideas of semi-Pelagianism continue to influence some Christian traditions, especially those that emphasize free will and human responsibility in the salvation process.
Semi-Pelagianism is a modified form of Pelagianism that emerged in the fifth century as an attempt to respond to the criticisms of Pelagianism. Semi-Pelagians believe that while human beings are corrupted by sin, they are not completely depraved and are still able to seek after God on their own initiative. However, they believe that humans require God's help to achieve salvation.
Semi-Pelagianism holds the following beliefs about Original Sin, Free Will, Salvation, Predestination, and Redemption:
- Original Sin: Semi-Pelagians affirm that all human beings inherit a corrupted nature from Adam, but this corruption is not total. Instead, they argue that human beings retain a degree of moral responsibility and are capable of initiating the process of salvation.
- Free Will: Semi-Pelagians hold that human beings have free will and can respond to God's offer of salvation. However, they assert that God's grace is necessary for salvation, but this grace is not irresistible. Therefore, they believe that a person can resist God's grace and choose to reject salvation.
- Salvation: Semi-Pelagianism holds that salvation is a cooperative work between God and humanity, with both parties contributing to the process. Semi-Pelagians assert that the beginning of salvation is initiated by an individual's free will and desire to turn to God. In this view, God's grace is not irresistible, and a person can reject it. Semi-Pelagians maintain that it is possible for a person to take the first step toward God on their own without the aid of grace, but they need God's help to complete the process of salvation.
- Predestination and Redemption: Semi-Pelagians believe that predestination is based on God's foreknowledge of a person's response to the gospel message, rather than on an unconditional election. They also believe that Christ's atonement made salvation possible for all human beings, but it is up to individuals to choose to accept or reject this offer of salvation.
Arminianism
Arminianism is a theological view that developed after John Calvin's work in Geneva. It is characterized by the belief that salvation is available to everyone, and that God's election of individuals is based on foreknowledge. Arminians believe in Total Depravity, which means that all humans inherit corruption as a result of Adam's fall, but they also believe that God has extended grace to all people to reverse this corruption to some extent. This grace enables humans to choose to follow God, and it is necessary for salvation.
Arminians are often accused of being Semi-Pelagians, which is not entirely accurate. Both views believe that humans have an unfallen faculty that allows them to choose to follow Christ, but they differ in the cause of this faculty. Arminians believe that this faculty remains intact because God has restored it in all humans, and the act of will is a response to God's grace. Semi-Pelagians, on the other hand, believe that the corruption of Adam's nature was not complete, and the human person must choose to follow God apart from any specific extension of grace on God's part. This is what many Reformed teachers are referring to when they compare Arminians and Semi-Pelagians to each other.
Arminianism teaches that man's response to God's grace is necessary throughout the entire process of salvation, which cannot be initiated or completed without it. This means that although man does not initiate the process of salvation, it cannot be completed without man's contribution. Additionally, Arminians believe that God elects based on his foreknowledge of which humans will respond to the Gospel, and then determines to grant those humans special grace in order to bring about that response. Thus, although God's grace is necessary for salvation, it is based on the individual's choice to respond to it.
Arminianism holds the following beliefs about Original Sin, Free Will, Salvation, Predestination, and Redemption:
Original Sin: Arminianism affirms the doctrine of original sin, which teaches that all humanity is born with a sinful nature inherited from Adam.
Free Will: Arminians believe that human beings possess libertarian free will, which means that they have the ability to choose freely between good and evil because God's prevenient grace has set them free from their sinful nature and set them upon a "sky-hook" of neutrality so they can choose for themselves whether or not to follow Christ. This is in contrast to the Calvinist view that teaches the necessity of regeneration (a change of nature) before one believes (John 6:63-65, 37, 44, Ezek 36:26, Deut 30:6)
Salvation: Arminians believe that salvation is available to all people through faith in Jesus Christ. They reject the Calvinist doctrine of limited atonement, which teaches that Christ's sacrifice on the cross was only for the elect. Arminians also believe that it is possible for a person to lose their salvation through apostasy or unbelief.
Predestination and Redemption: Arminians believe that God has predestined certain individuals to salvation based on his foreknowledge of their faith. They also affirm the doctrine of unlimited atonement, which teaches that Christ's sacrifice on the cross was sufficient for the salvation of all people, but only effective for those who believe.
Augustinianism/Calvinism
The system of salvation called Augustinianism, also known as Calvinism, is a theological position that emphasizes the sovereignty of God in salvation due the total depravity of human nature. Not meaning that man is as evil as he can be but that sin has infected and corrupted every aspect of our being. Augustinians believe that human beings are incapable of saving themselves, and that salvation is a work of God's grace from beginning to end. This view is in contrast to Pelagianism and Semi-Pelagianism, which hold that humans have the ability to initiate salvation and/or cooperate with God's grace.
Augustinians affirm the concept of unconditional election, which means that God chooses to save some people without regard to any merit or worthiness on their part (because man has none). This election is based solely on God's merciful sovereign will and purpose, not on any foreseen faith or good works of the elect.
Another key doctrine of Augustinianism is effectual grace, which means that when God calls someone to salvation, that person will infallibly come to Christ (John 6:37). This view is in contrast to Arminianism, which teaches that humans can resist God's grace and, many Arminians believe they can even lose their salvation if they fall away from faith.
Overall, Augustinianism emphasizes Christ's person, His work, God's sovereignty in salvation and the radical depravity of human nature. It affirms that salvation is a work of God's grace from beginning to end, and that human beings are incapable of saving themselves. Augustinianism's emphasis on unconditional election, limited atonement, and irresistible grace distinguish it from other theological positions, such as Arminianism, Pelagianism, and Semi-Pelagianism.
Here are the key beliefs of Calvinism regarding Original Sin, Free Will, Salvation, Predestination, and Redemption:
Original Sin: Calvinism teaches the doctrine of total depravity, which asserts that humanity is born into a state of sin as a result of the fall of Adam and Eve in the Garden of Eden. This means that all aspects of human nature, including our thoughts, desires, and actions, have been corrupted by sin and are in need of redemption, and humans are unable (because they are unwilling), to save themselves. They love dakness, hate the light and will not come into the light (John 3:19-20) and think the gospel is foolish (1 Cor 2:17), apart from the quickening of the Holy Spirit (John 6:63).
Free Will: Calvinism teaches that humans do have free agency, but it is constrained by the effects of original sin. People have a will and make voluntary choices. They are free to choose what they desire, but since their desires are enslaved to sin and corruption, they are unable to choose God on their own.
Salvation: Calvinism teaches that salvation is entirely the work of God's grace, and is not dependent on any merit or works of the individual. God the Father chooses to save individuals according to His own purposes, the Son redeems them and the Holy Spirit unites them savingly to Christ, not because of anything they have done or any good within them. Additionally, at the time of regeneration, that salvation is secured through faith in Jesus Christ alone.
Predestination and Redemption: Calvinism teaches that God predestines certain individuals for salvation, and that this is based solely on His sovereign good pleasure. This works in harmony with Christ's atonement, in which asserts that Christ's death on the cross was carried out and intended only for the same persons the Father predestined to be saved.
Here's a table comparing Pelagianism and Augustinianism on four key doctrines:
| Doctrine | Augustinianism | Pelagianism |
|---|---|---|
| Original Sin | By the sin of Adam, sin and all other punishments of Adam's sin came into the world. Human nature has been physically and morally corrupted, and every person is born with a corrupt nature that can only sin. | Adam's transgression injured only himself, not his descendants. All individuals are born in the same moral condition as Adam was created and there is no original sin. |
| Free Will | By Adam's transgression, the freedom of the human will has been entirely lost. In his current state, man's best works are polluted with evil. Man cannot do any good without grace, and everything not of faith is sin. | Man's will is free, and everyone has the ability to will and do good or evil. It depends on the individual's choice. |
| Grace | If man wills and does good, it is entirely the work of grace. It is an inward, secret, and wonderful operation of God upon man. Man needs cooperating grace for every good act, and grace is irresistible. God acts according to his own free will, and man has no merit at all. | Although man has the capacity of willing and doing good without God's special aid, God revealed the law, and the instruction and example of Christ aid him. Even the supernatural operations of grace are imparted to him, but grace is given only to those who deserve it by the faithful employment of their own powers. Man can resist it. |
| Predestination and Redemption | God made an unconditional decree to save the elect and gave them the means for salvation. The rest of humanity falls into merited ruin, and Christ died for the elect only. | God's decree of election and reprobation is founded on prescience. Those whom God foresaw would keep his commands are predestined to salvation, while the others are predestined to damnation. Christ's redemption is general, and those who actually sin need his atoning death. All may be led to higher perfection and virtue by his instruction and example. |
Here is a table that distinguishes Semi-Pelagianism and Arminianism on the four doctrines:
| Doctrine | Semi-Pelagianism | Arminianism |
|---|---|---|
| Original Sin | Humans are born with a corrupted nature but retain the freedom to choose between good and evil. | Humans are born with a corrupted nature but retain the freedom to choose between good and evil. |
| Free Will | Humans have the ability to initiate faith and good works through their own free will, but require divine grace to persevere in faith and good works. | Humans have the ability to respond to the gospel through their own free will, but require divine grace to choose and persevere in faith and good works. |
| Salvation | Salvation is a cooperative effort between humans and God, initiated by human free will and aided by divine grace. | Salvation is a cooperative effort between humans and God, initiated by God's prevenient grace and aided by human free will. |
| Predestination/Redemption | God elects those who he knows will choose him and sends Jesus to die for all people, but only those who choose to believe are saved. | God elects those who he knows will choose him and sends Jesus to die for all people, but only those who choose to believe are saved. However, this election is conditional on foreseen faith, and God's grace can be resisted. |
It's worth noting that there can be some overlap between Semi-Pelagianism and Arminianism, and the boundaries between the two can sometimes be fuzzy. However, in general, Arminianism tends to emphasize God's prevenient grace as the necessary condition for human salvation, while Semi-Pelagianism emphasizes the primacy of human free will in initiating the salvation process.
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Related Resources:
A Short Response to the Arminian Doctrine of Prevenient Grace by John Hendryx
Does the Bible Teach "Prevenient Grace" in the Wesleyan/Arminian Sense? (.pdf) by Dr. Thomas R. Schreiner
Pelagianism, Semi-Pelagianism, and Arminianism… Oh My!, by Tony Arsenal
Outlines of Theology: Pelagianism, Semi-Pelagianism & Augustinianism by A A. Hodge
Introductory Essay on Augustin and the Pelagian Controversy by B. B. Warfield
Differences between Semi-Pelagianism and Arminian Beliefs by John Hendryx
The Arminian-Wesleyan View of Prevenient Grace by Sam Storms
Does the Bible teach Prevenient Grace? by R. C. Sproul
Resisting the Holy Spirit by John Hendryx
Augustine and Pelagius by R. C. Sproul (.pdf)
The Pelagian Captivity of the Church by R. C. Sproul
Introductory Essay on Augustin and the Pelagian Controversy by B. B. Warfield
Pelagianism by R. Scott Clark