Semi-Pelagianism is a heresy that emerged in the 5th century as a response to both Pelagianism and Augustinianism. It sought to find a middle ground between these two theological positions, particularly concerning the role of divine grace and human free will in salvation. Semi-Pelagianism holds that while grace is necessary for salvation, the initial step toward faith—such as the desire to seek God or to have faith—can be taken by human effort alone, without the aid of divine grace. This compromises the doctrine of total dependence on God's grace for salvation and the necessity of the work of the Holy Spirit in regeneration, leading to its condemnation as heretical at the Council of Orange (529 AD).
History of Semi-Pelagianism
Pelagianism and Augustine: To understand Semi-Pelagianism, it's essential to first grasp Pelagianism and Augustinianism. Pelagius (ca. 354–418 AD) taught that human beings could achieve salvation through their own efforts without the necessity of divine grace. Pelagianism denied original sin, teaching that humans are born morally neutral, and that grace was simply a helpful aid but not essential for choosing God. In opposition, Augustine of Hippo emphasized that humans are totally depraved due to original sin, and only God's sovereign grace can lead them to faith and salvation. Augustine’s doctrine of grace left no room for human effort in initiating salvation; it was entirely a work of God, from start to finish.
The Rise of Semi-Pelagianism: Semi-Pelagianism emerged in response to the perceived extremes of both Pelagianism and Augustinianism. It developed in the 5th century, particularly in the writings of figures such as John Cassian, Faustus of Riez, and Vincent of Lérins, primarily in Southern Gaul (modern-day France). These theologians were uncomfortable with Augustine’s doctrine of predestination and the idea that humans could do nothing to cooperate with grace in the initial stages of salvation. They argued that while grace is necessary for salvation, the human will plays an important role, particularly at the start of conversion. According to Semi-Pelagianism, humans can make the first move toward God, and grace completes this initial desire, enabling the person to be saved.
Council of Orange (529 AD): The Council of Orange in 529 AD condemned Semi-Pelagianism as heretical, affirming Augustinian doctrines of grace and salvation. The Canons of Orange, state that If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith and not something that arises from human effort alone, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).. The council upheld the necessity of the Holy Spirit not only for faith and justification but also for the initial impulse to turn toward God. It strongly affirmed that all aspects of salvation, including the very beginning of conversion, are the result of God's work through the Holy Spirit, rather than a cooperation between human will and divine grace.
Theology of Semi-Pelagianism
The core of Semi-Pelagianism lies in its view of grace and human free will. While it differs from full Pelagianism in recognizing the necessity of grace, it errs by ascribing too much power to human will in the process of salvation (Romans 9:16). Key theological points include:
Human Initiative in Salvation: Semi-Pelagianism teaches that human beings can make the first step toward salvation on their own, without the assistance of divine grace. This means that a person’s initial movement toward God—such as the desire to seek God, pray, or believe—originates from their free will. Divine grace then comes in to complete the process of conversion, but it is not required for the beginning of faith.
Partial Dependence on Grace: While Semi-Pelagianism acknowledges the necessity of grace for salvation, it teaches that grace is only required to help a person after they have already begun seeking God. In this view, grace is cooperative, assisting human efforts rather than being the sole cause of salvation.
Denial of Original Sin’s Full Impact: Like Pelagianism, Semi-Pelagianism tends to minimize the effects of original sin, particularly on human will. While it does not outright deny original sin, it assumes that human will retains enough strength after the Fall to make the first move toward God independently. This contrasts sharply with Augustinianism, which teaches that humans are so deeply affected by sin that they cannot desire or seek God without the Holy Spirit’s prior work.
Grace After the First Step: According to Semi-Pelagianism, divine grace is necessary to strengthen and support the human will once a person has turned toward God. However, the crucial error lies in the belief that humans, unaided by grace, can initiate their own salvation. Grace is seen as synergistic (a cooperation between God and human effort), rather than monergistic (entirely the work of God).
Council of Orange (529 AD) and Condemnation of Semi-Pelagianism
The Council of Orange (529 AD) issued a series of canons to clarify the orthodox Christian position on grace and to condemn Semi-Pelagianism. Key canons related to this issue include:
CANON 4. If anyone maintains that God awaits our will to be cleansed from sin, but does not confess that even our will to be cleansed comes to us through the infusion and working of the Holy Spirit, he resists the Holy Spirit himself who says through Solomon, "The will is prepared by the Lord" (Prov. 8:35, LXX), and the salutary word of the Apostle, "For God is at work in you, both to will and to work for his good pleasure" (Phil. 2:13).
CANON 6. If anyone says that God has mercy upon us when, apart from his grace, we believe, will, desire, strive, labor, pray, watch, study, seek, ask, or knock, but does not confess that it is by the infusion and inspiration of the Holy Spirit within us that we have the faith, the will, or the strength to do all these things as we ought; or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).
CANON 7. If anyone affirms that we can form any right opinion or make any right choice which relates to the salvation of eternal life, as is expedient for us, or that we can be saved, that is, assent to the preaching of the gospel through our natural powers without the illumination and inspiration of the Holy Spirit, who makes all men gladly assent to and believe in the truth, he is led astray by a heretical spirit, and does not understand the voice of God who says in the Gospel, "For apart from me you can do nothing" (John 15:5), and the word of the Apostle, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God" (2 Cor. 3:5).
The Council of Orange rejected any notion that salvation could begin with human effort and firmly established that salvation is initiated, continued, and completed solely by God’s grace, working through the Holy Spirit.
Modern-Day Example: Provisionism
A modern theological position that bears resemblance to Semi-Pelagianism is Provisionism. While not identical to Semi-Pelagianism, Provisionism shares some problematic aspects in its understanding of human free will and the role of the Holy Spirit in salvation.
- Provisionism teaches that God provides the means of salvation for all people, but it is up to individuals to respond freely to God's offer. Unlike Augustinianism or Reformed theology, which emphasizes the need for the Holy Spirit to regenerate a person before they can believe, Provisionism maintains that individuals have the innate capacity to respond to the gospel without a prior, supernatural work of the Spirit. This can be seen as a modern form of Semi-Pelagian thinking because it denies the necessity of the Holy Spirit to enable the initial act of faith.
Provisionists generally affirm that God’s grace is necessary for salvation, but they differ from traditional Arminians (and Calvinists) in their understanding of how grace operates. Unlike Arminians, who teach that prevenient grace is given to all people to enable them to choose or reject salvation, Provisionists believe that individuals are naturally capable of responding to the gospel when they hear it. They reject the idea that a special grace of the Holy Spirit is needed to overcome the effects of original sin before a person can respond to God. Instead, they argue that the gospel message itself is the means by which people are enabled to believe, and the human will, though affected by sin, retains the ability to respond freely to the Word. This view downplays the effect of original sin and suggests that human beings are not so corrupted that they cannot turn to God without a supernatural work of the Holy Spirit prior to hearing the gospel—an idea that has striking similarities to Semi-Pelagianism.
This distinction clarifies that Provisionism rejects both Calvinistic monergism and the Arminian concept of prevenient grace, emphasizing instead the inherent power of the gospel proclamation as sufficient for enabling human response.
- Like Semi-Pelagianism, Provisionism ultimately emphasizes human cooperation with divine grace in salvation and denies the full dependence on God’s grace for the initial work of salvation.
Historic Christian Orthodox View
The historic Christian orthodox view, as upheld by the Council of Orange, teaches that grace is necessary from the very beginning of salvation and that no human being can turn to God or exercise faith without the prior, enabling work of the Holy Spirit. Key points of orthodox theology include:
Total Dependence on Grace: In the Augustinian tradition, upheld by the Council of Orange, humans are totally depraved because of original sin. Grace is entirely necessary to begin, continue, and complete the work of salvation. Humans cannot make any movement toward God apart from grace.
Monergism: The orthodox view holds to monergism, meaning that salvation is the work of God alone. The Holy Spirit regenerates the human heart, enabling the person to have faith. The initiative in salvation belongs entirely to God.
Grace in the Beginning and Throughout: The beginning of faith, the desire to believe, and the perseverance in faith are all gifts of grace. Humans do not cooperate in the initial stages of salvation; rather, it is God who works in them both to will and to act according to His purpose (Philippians 2:13).
Necessity of the Holy Spirit: Orthodox theology affirms the necessity of the Holy Spirit’s work in regeneration. Without the Spirit’s renewing power, humans remain dead in sin and incapable of seeking God or believing the gospel. The Spirit alone gives life (John 6:63), and no one can come to faith without being drawn by the Father through the Spirit (John 6:44).
Conclusion
Semi-Pelagianism is a heresy that compromises the role of divine grace in salvation, asserting that humans can take the first step toward God by their own efforts, without the need for grace. The Council of Orange (529 AD) condemned this view, affirming that all aspects of salvation, including the initial desire to believe, come solely by the grace of God through the work of the Holy Spirit. A modern equivalent of Semi-Pelagian thinking can be seen in Provisionism, which similarly downplays the necessity of the Holy Spirit’s work in the initial stages of salvation, suggesting that humans have the natural capacity to respond to the gospel without regeneration. The historic Christian orthodox view upholds that salvation is entirely the work of God’s grace, from beginning to end, and that humans cannot initiate their own salvation without the sovereign work of the Holy Spirit.
-----
Related Resources @Monergism