Pelagianism

Under the doctrine of Pelagianism is understood that human nature was not tainted by original sin, but eventually, as created by God, must be good if you did not want to insinuate a part of God's creation is evil in Christianity. In essence, the theologian Pelagius teaches so that it is possible in principle to be without sin ( posse sine peccato esse ), pointed it is a doctrine of self-salvation possibility and ability of man.

Founder

It is debatable whether the monk Pelagius and moralist († 418 ) represented the doctrine itself, or whether not only his followers and recipient Caelestius has developed this doctrine from Pelagian writings. As the discussion came to a head more and more to the question of original sin, was the Bishop Julian of Apulian Eclanum the most important theological and philosophical representatives of Pelagianism.

The doctrine of Pelagius

Pelagianism teaches that human nature - originating from God - was also divine and that mortal will is able to distinguish without divine assistance between good and evil. Although Adam's sin was a bad example for his descendants have been, but not produced the consequences which are attributable to original sin. Man wearing, consequently, the full responsibility for his salvation and his sins.

The grace of God is therefore secondary and against the free will of man ( as a kind of helpful support of human action ) viewed in Pelagianism compared to other theological schools only as a supplement. The role of Jesus Christ is seen differently than in the church -received theology: he had given mankind a good example and is thus Adams countered bad example.

Pelagian controversy

Pelagianism was opposed by Augustine of Hippo and. By various popes, local synods, and finally condemned at the Council of Ephesus in 431 as heresy This so-called Pelagian controversy was important for the Western Church, while Pelagianism has never played a major role in the Eastern Church, despite initial support from Theodore of Mopsuestia and Nestorius.

The conflict extended over a period of several decades. The only exact date is only the termination by the Council of Ephesus in the year 431 The beginning of the confrontation is believed around the year 410, as Caelestius, a companion of Pelagius, Pelagius called Six sets and even his treatise De Natura ( On the Nature ) published.

Because this doctrine collided freedom of the human will and it included the possibility of a morally - perfect life with the doctrine of original sin of Augustine and thus denied the necessity of infant baptism, Augustine, Pelagius and Caelestius was already 411 condemned by a synod at Carthage as a heretic.

When Augustine learned that Pelagius in the east tried to be readmitted to the Church, he turned 415 to Jerome to achieve through its support a condemnation of the Pelagian doctrine in the East. Despite Jerome's efforts, the opposite happened: A synod presided by the Bishop of Jerusalem rehabilitated Pelagius and Caelestius. Later, the Greek-speaking bishops of Palestine justified their decision by saying they understood the concerns expressed in Latin accusations of African bishops not right. Augustine made ​​any case that two North African regional synods again condemned the teachings both of Pelagius as well as the Caelestius.

After the condemnation of Pelagianism by Pope Zosimus, Augustine dedicated in the year 418, again the Pelagian doctrine of sin and grace, and wrote the treatise De gratia Christi et de peccato originali. His most important, he rhetorically and intellectually at least coequal and often even superior acting opponent in this dispute was the bishop Julian of Eclanum, who had refused to sign the written Epistola of Pope Zosimus Tractatoria against Pelagius, and was deposed because of that. The authority of Augustine effected, however, that other local synods condemned the Pelagian doctrines, until finally with the Council of Ephesus (431 ) of the Pelagian controversy with a final condemnation of this doctrine has been terminated.

A modification of Pelagianism, but took into account the anathemas of the Council of Ephesus was known as semi-Pelagianism. Because semipelagianischer teachings Augustine had already attacked the monk Father John Cassian (c. 360-435 ) and turned against theses in his treatise De incarnatione Christ contra Nestorium. The semi-Pelagian doctrines were condemned, although almost 100 years later at the Synod of Orange ( 529), but remained in the Church of Gaul, and particularly Ireland - and from there into the iro -Scottish mission - still preserved in the following centuries as a subliminal influence.

The consequences

Augustine was prompted by the conflict to develop his doctrine of grace on. This happens especially in the writings of the sins and reward of forgiveness and of infant baptism and the Spirit and character.