Mormons and Catholics

[ed. notes: A friend of mine, Ted Jones, has prodigiously compiled some notes in regards to Pelagianism heresy. I have heard that Mormons are semi-pelagianists, but I haven't carefully compared the two beliefs. A review of history might be relevant in some way to the recent coverage given to Catholic clarification about the fate of unbaptized infants.]

8-10 years or so back I did some reading on Pelagianism and took notes on cards. I finally decided to transcribe those notes to the computer. As the notes were taken long ago; I have trouble reading my own handwriting at times (grin); the note and the source references are sometimes too cryptic for me to even decipher anymore. But anyway, here it is. It is 15 pages long, but mostly in short sentences, so the contact is actually rather small (130K). It will be noticed that the controversy waged long after Augustine died (430), and continued to do so for centuries.

Pelagianism: a Chronology
Bibliography for the following:

W.J. Collinge, Introduction, Fathers of the Church 86 (1992)
Eugene TeSelle, Augustine the Theologian
Ralph W. Mathisen, Ecclesiastical Factionalism and Religious Controversy in Fifth-Century Gaul (Washington, DC: Catholic University of America, 1989)
John Chapman, “The Condemnation of Pelagianism,” in Chapman, Studies on the Early Papacy (London: Sheed and Ward 1928): 133-184.
Eugene TeSelle, “Rufinus the Syrian, Caelestius, Pelagius: Explorations in the Prehistory of the Pelagian Controversy”, Augustinian Studies 3 (1972): 61-95.
J. McWilliams Dewart, “Christology of the Pelagian Controversy” Studia Patristica 17 (1979): 1221-1227.
T. A. Smith, De Gratia (1990)
R.A. Markus, “The Legacy of Pelagius,”
Mark Vessey, “Opus Imperfectum”, Vigiliae Christianae 52 (1998)
M. Djuth, “Faustus of Riez”, Augustinian Studies 21 (1990)

Augustine at first believed free will and human responsibility
Changed:
Due to own failure to make progress
Attempt to understand those in his church every Sunday—good and bad
Reading Ambrosiaster, Commentary on Paul
Reading Tyconius Book of Rules [Collinge, 10; referring to TeSelle, Augustine the Theologian, 156-82]

Augustine
397 Humanity is a mass of sin
Based on Romans 9. 21 (Potter and single lump of clay) used by Ambrosiaster [Augustine, Nature and Grace 5.5; 8.9; Augustine, Ad Simplicianum 1.2.19 (397 AD)
Grace precedes merit 1.2.7
God calls some out of this mass 1.2.13
“Mass of sin” 1.2.18

397-8 Anonymous: De induratine cardis pharaonis
Seeks to defend goodness of God and human responsibility for evil against predestinarians;
As did Origen and Pelagius and others against those who denigrated human freedom [M. Djuth, “Faustus of Riez”, Augustinian Studies 21 (1990): 36

400 Paulinus of Nola wrote to Jerome, asking:
Why God hardened Pharaohs heart
Why children born of Christian parents are not saved without grace

Pelagius was concerned with the first question
Caelestius and Rufinus with the second [Eugene TeSelle, Rufinus, the Syrian: 86]

400 Jerome, Epistle 85
Jerome agreed with Origen’s position regarding free will (De Principiis) which Jerome had just translated from Greek to Latin.
Antiochene school of Diodore, Chrysostom, and Theodore of Mopsuestia agreed with Origen on assuming free will.
Hence they would have ruled out ‘any suggestion of original sin, bondage of the will, or predestination” (Eugene TeSelle, “Rufinus the Syrian” 68-9.

400 Rufinus the Syrian, Libellus de fide 35 and 39 (translated by Mary W. Miller, Rufini Presbyteri liber de Fide: a Critical Text and Translation with Introduction and Commentary (Catholic University of America 1964) [in E. TeSelle, “Rufinus the Syrian”: 72]
Adam and Eve did not sin after their first sin; Abel, Enoch, Elijah were without sin; Noah was righteous.
Rufinus the Syrian seeks to refute those who “find the whole world guilty of iniquity and reprehensible acts on account of the one man Adam”, verse 39; and those who assert that infants dying unbaptized are inflicted with eternal punishment, verse 42
Rufinus asserts the possibility of living righteously, vs. 39;
Hence each soul created immediately by God, in Libellus de Fide [TeSelle, “Rufinus the Syrian” 72]

404-405
Treatise: De induratione cordis Pharaonis et de aliis quattoor quaestionibus, found with Jerome’s letters, but now attributed to Pelagius.
Discusses Romans 9 about the hardening of Pharaohs heart, Jacob over Esau, and vessels of mercy and wrath.
It attacks ‘heretics’ who assert that God caused some to be saved, others damned.
Only known proponent is Augustine’s 2nd letter to Simplicianus, which says: Pharaoh hardened his own heart. Implies creation of 2 ‘masses’—one not capable of repentance
Treatise accuses heretics of introducing ‘fate’ as ‘grace’
Consequently predestination means Christ did not die for all cause He did not will salvation of all [TeSelle, “Rufinus the Syrian” 83-5]

405
in Rome Pelagius first hears Augustine’s words “Give what you command and command what you will”, Augustine, Confessions 10. 29. 40; 31. 45; 37. 60
Pelagius was outraged by them: see De dono pers 20. 53 [W.J. Collinge, Introduction, Fathers of the Church, 86 (1992): 11-12]

Augustine in his Deeds of Pelagius 22. 46 writes: “I began to hear by rumor that he was arguing against the grace of God.”
23. 47: “It became clear to me beyond any doubt how dangerous the poison of that perverse error was to salvation in Christ.”

In Letter 179.2 Augustine wrote about: “… the wicked error”

406-8
Eugene TeSelle, “Rufinus the Syrian”, page 73, writes: Augustine “came to a full doctrine of original sin for the first time” [cf. TeSelle, Augustine the Theologian (1970): 158-60, 176-82, 192-3]

408
Augustine Epistle 98, to Boniface
First clear reference by Augustine to infant baptism for remission of guilt “perhaps in response to a controversy already in progress” [TeSelle, “Rufinus the Syrian”, 86]

411
Eugene TeSelle, “Rufinus the Syrian”, 66-67, says that Caelestius and Rufinus the Syrian sought to dislodge creeping errors of original sin and infant damnation before they took root; may thereby have caused their defense to become stronger. “If there is anything that gives impetus and unity to the ‘Pelagian movement’ it is this antagonism to the Western motifs of hereditary sin and infant damnation”

411 Carthage synod tried Caelestius on 6 charges:
Adam Mortal; Adam’s sin affected only him; infants born in same condition as Adam before Fall; death was not due to Fall; Law also leads to heaven; sinless men before Christ [Mercator, Commononitorium 1.1; in TeSelle, “Rufinus the Syrian” 61; cf. Augustine, Deeds of Pelagius 11. 23; cf. Augustine De Pecc 2.3-4.3; W.J. Collinge, Introduction, Fathers of the Church 86 (1992): 12-13

411-early 412 After Carthage synod, but before reading anything by Pelagius, Augustine received several documents:
Letter from Marcellinus regarding hereditary sin and infant baptism and possibility of sinless life
A ‘libellus brevissimus’ by Caelistus about his views
A ‘liber’ denying any sin in infants
Augustine in De pecc. Mer. Et rem. 1.34. 63-64; 1. 17.22.
[This indicates that Augustine must have Rufinus’ book [‘liber’ above], or a summary of it: TeSelle, “Rufinus the Syrian” 75-6]

411 The teachings of Caelestius’ teachings, according to Mercator, Liber subnotationum [written 429]:
I: Adam created mortal
His sin affected only himself
Infants in same condition as Adam before Fall
Adam’s sin did not cause death of posterity
Infants have eternal life
II: Man can be without sin
Pre-Christians could live without sin
Law also leads to heaven [TeSelle, “Rufinus the Syrian” 77]

411-412 At the beginning of the dispute neither Pelagius nor Augustine sought to discredit the others christology. [J.M. Dewart, “Christology of the Pelagian Controversy” Studia Patristica 17 (1979): 1221-1227, at 1224]

412 First anti-Pelagian text: Augustine’s De peccatorum meritis et remissione and De baptismo parvulorum; This was a response to a letter by Marcellinus
Book 3, written later, says he had just read Pelagius’ Commentary on Paul 3.1.1 which argues against original sin.
Marcellinus wrote back: concerned about Augustine saying one could be without sin, with grace; Augustine responded with The Spirit and Letter [W.J. Collinge, Intro, Fathers of the Church 86 (1992): 14]

412-413 Second anti-Pelagian work: The Spirit and Letter
Response to the second letter of Marcellinus who questioned regarding ability to live without sin. How can it be possible without any examples [Augustine, Retractiones 2. 63 (37)]

412-413 Jerome wrote his letter to Demetrias; he responded to Ctesiphon, a lay supporter of Pelagius, Epistle 133; and wrote is Dialogue against Pelagius [FOTC 57]
Jerome was upset by Pelagius’ claim that one could live without sin; and the possibility of attaining perfection which is possessed only by God: Epistle 133. 8. 10
Augustine disagreed explicitly with the latter in Nature and Grace 33. 37 [W.J. Collinge, Introduction, Fathers of the Church 86 (1992): 17]

413 Pelagius wrote a Letter to Demetrias

413 Augustine’s Sermon 294, at Carthage [Deeds of Pelagius 11. 25]; this was a defense of infant baptism to free them from Adam’s sin [Collinge, intro, FOTC 86 (1992): 14-5]

414 Augustine, Letters 156, 157: first is letter from Hilary to Augustine; second is response by Augustine,
In which Hilary lists five themes of heretics views; and Augustine’s response deals with infants [FOTC 20 (1953): 318-9; 319-354; also in Collinge, FOTC 86 (1992): 15]

414 Paul Orosius arrives in Hippo, North Africa, home of Augustine; Orosius is from Spain. He may already have known Pelagianism in Spain [Answer to Julian I. 320]
During the next year Orosius wrote:
Memorandum to Augustine on the Error of the Priscillianists and Origenists
A Liber apologeticus regarding Synod of Diospolis in 415
History against the Pagans [FOTC 50]

414 Jerome wrote a letter to Ctesiphon against the Pelagians [Epistle 133], before the Synod of Diospoli of June 415.

415 Jerome wrote his Dialogue against the Pelagians

414 June Synod of Jerusalem, before Bishop John of Jerusalem.
Orosius charged Pelagians
Bishop John defend the Pelagians
Orosius appeals to Latin Church for help

415 July 30, Paul Orosius writes his Apology to Augustine regarding the Council in Jerusalem in which he says that Caelestius was, at Carthage, exposed, heard, convicted, confessed and excommunicated.
Bishop John calls for Pelagius.
Orosius says: don’t ask us to judge others—the Fathers have declared these doctrines damnable. Pelagius is Latin, we are Latin; let Latins judge him [John Chapman, Studies on the Early Papacy: 138-9]

415 December Synod of Diospolis. Pelagius charged and acquitted.
Prompted Augustine to write Deeds of Pelagius.
14 Bishops present; cf. Augustine Answers to Julian 1.5.19; 1.7.32
Charges are listed in Augustine, Deeds of Pelagius 1.2; 3.5, 9; 4.12; 5.13; 6.16; 11. 23; 12. 27; 13. 29; 14. 30-32; 18. 42]

415 Robert Evans says there is nothing in Pelagius’ On Nature that Augustine had not already read in Pelagius’ Commentary on Paul [R. F. Evans, Pelagius: 82; quoted in W.J. Collinge, Intro, FOTC 86: 15-6]

415 At the Synod of Diospoli Orosius refers to Jerome in process of writing Dialogues against the Pelagians

415-6
Pelagius, after Council at Diospolis, wrote De libero arbitrio, against Jerome.
Theodore of Mopsuestia also wrote against Jerome on the subjects [Chapman, Studies in Early Papacy: 140]

417 Pelagius responded with De libero arbitrio and De Natura;
in these works Pelagius recognizes that the fundamental issue is Jerome’s claim that ‘sin is inescapable in this life.’ [R. F. Evans, Pelagius, 25] Grace is not an issue here, as it will be for Augustine [Collinge, FOTC 86 (1992): 17]

416 late spring
Augustine wrote Epistle 19* to Jerome on Pelagianism. “the wretched errors of men on account of which the Church was being shaken not a little” verse 1. Hopes Pelagius will repent of his impious error (verse 2). Asks Jerome to write back when letter and other things arrive—and tell me if they [the letter and other things] are complete and untrampled with (verse 4)

416 Jerome Epistle 172 [= Jerome Epistle 134] to Augustine
Refers to his work: Against the Pelagians, “this most baneful heresy” [FOTC 30 (1955): 72-3]

416 Augustine to Hilary [another one, NOT he of Epistle 156-7, above]
“A new heresy, enemy of the grace of Christ”; rejects the grace of Christ by denying that an infant needs baptism [FOTC 30 (1955): 108-110]

416 summer
Synod of Bishops at Carthage, June 416
Orosius reads letters from Jerome to Augustine (Epistle 172) and letters from Heras and Lazarus regarding Pelagius’ acquittal at Diospolis in December 415. Bishops of Carthage then wrote to Pope Innocent (Augustine, Epistle 175) [Chapman, Studies on Early Papacy: 140-141; FOTC 30 (1955): 85-90]

416 Summer
61 Bishops of Numidia met at Milevis; wrote letter to Pope Innocent (Augustine, Epistle 176) regarding Pelagianism [Chapman, Studies on the Early Papacy: 141-2; Answers to Julian I]

416 Augustine Epistle 176 to Pope, following Carthage synod; said Pelagius currently in Jerusalem [FOTC 30 (1995): 91-94]

416
Augustine Epistle 177; he and others wrote to Pope Innocent and “condemn the enemies of the grace of Christ”; we hear many in Rome are following him, where he resided for many years; we are sending a book by Timasius and James against Pelagius [FOTC 30 (1955): 94-108]
Summer 416 Augustine and 4 other Bishops sent letter 177 to Pope Innocent
Augustine, Epistle 177, says that we will eventually be perfected either in this life or in the next [FOTC 30 (1955): 106, 107]

416
Augustine, Epistle 179, to Bishop John of Jerusalem (died 417); refers to Timasius and James; requests John send him council minutes; we “have been troubled by unsubstantiated report about this affair”; Pelagius sent me his version [FOTC 30 (1955): 110-117]

417 January 27
Pope Innocent excommunicated Pelagius and Caelestius (Augustine, Epistles 181, 182, 183]
Epistle 181: Pope Innocent to Carthage Bishops [Chapman, Studies on the Early Papacy: 146-7]
Pope to the Council of Mileve, Epistle 30, January 27, 417: “We declare that Pelagius and Caelestius, that is, the invention of new doctrines which, as the apostle said, are want to produce no edification, but rather utterly empty questionings, should by the authority of apostolic vigor be deprived of ecclesiastical communion, until they recover from the snares of the devil, by whom they are held prisoner by their own choice” [Anne Fremantle, The Papal Encyclicals in Their Historical Context (Mentor Books 1963 (1956): 49; cf. Introduction by Gustave Weigel, “The Significance of Papal Pronouncements”, 9-20; paritally quoted Chapman, Studies on the Early Papacy: 147-8; Epistles 182, 183]

417
Prosper of Aquitaine, writing in 429, refers to actions of Pope Innocent refuting the Pelagians [Chapman, Studies on the Early Papacy: 150-151]

417 March
Pelagius wrote the Pope his Profession of Faith, and a letter to Innocent; says infants need baptism for forgiveness of sins [Augustine, Grace of Christ 1. 32. 35]
Pelagius asked that opponents read his writings; Augustine responds in Grace of Christ, paragraphs 37-45, and finds therein nothing in defense of grace [Answers to Julian, I: 395]

417
Augustine Epistle 186.1, to Paulinus of Nola [FOTC 30 (1955): 191-221]
Says our love for Pelagius is different now than previously—we now know he denies grace of God.
Previously we had heard only rumor of it and “rumor is usually a liar”
But now we have his book On Nature
“This Pelagius called the Briton…” [cf. Mercator, Orosius, Prosper of Aquitaine]
“destroys and removes from faithful hearts any belief in the grace of God” by Christ (191)
“The coming of the Savior is made void” (192)
Augustine says infants receive the grace of Christ by baptism (199)
Augustine says infants not in condition of Adam before the Fall (214)
[cf. Chapman, Studies on the Early Papacy: 155-6]

417
Marius Mercator, writing of Pope Innocents refuting Pelagius; partially quoted in Chapman, Studies on the Early Papacy: 151 ff.

417
Arnobius, Praedestinabis; refers to Pope Innocent I refuting Pelagius [Chapman, Studies on the Early Papacy: 152]

417
Augustine to Dardanus, Epistle 187.22
Dardanus expressed uncertainties regarding infant baptism.
Augustine suspects Pelagianism
Augustine’s letter deals with grace [Ralph Mathisen, Ecclesiastical Factionalism: 40]

417
Cyril of Alexandria sends to Augustine a copy of the Acts of Synod of Diospolis (Dec 415) previously requested by Augustine, of Bishop John of Jerusalem.

417 summer
Augustine Epistle 4* to Cyril of Alexandria
Worried Pelagians might try to hide in the East
Thanks Cyril for sending acta of Diospolis Synod.
Refers to his own books: Proceedings of Pelagius.
Upset that Pelagians were boasting about their acquittal “not by God… but in a human court” (verse 3)
“Those pestiferous teachings of his”

417
Pope Zosimus, Magnum Pondus, to Bishops of Africa
Opposes those who fight Pelagians on basis of Heras and Lazarus [quoted in Ralph Mathisen, Ecclesiastical Factionalism: 38]
Mathisen writes: “Many influential aristocrats supported Pelagius. Zosimus, the initially pro-Pelagian bishop of Rome, vitriolically attacked the two Gauls [Heras and Lazarus] in several letters. In one, written in 417, he stated ‘Is it any wonder if they wish to afflict with libelous letters a layman struggling to bear good fruit through long servitude on behalf of God?’” [Mathisen, Ecclesiastical Factionalism: 38]

417 September 23
Before receiving the letter from Pope Zosimus acquitting Pelagius, preached a sermon at Carthage:
“The question has come to an end…. would that the error would soon cease too” [Augustine, Sermon 131. 10. 10; in Chapman, Studies on the Early Papacy: 156]
Pope wrote that Caelestius was acquitted by us in hearing at basilica of St. Clement
Pope criticizes those who had charged Caelestius.
The acts of the meeting are not extant, nor is the Libelli that Caelestius prepared.
Augustine quotes part of it in On Original Sin 23. 26 [Chapman, Studies on the Early Papacy, 159-60]

Caelestius had appealed to Pope Zosimus and was heard.
Says he errs only on subjects not yet dogmatized by Church;
Quotation in Augustine, On Original Sin 23. 26 [Chapman, Studies on the Early Papacy: 159; cf. Marius Mercator, Common, in Chapman, 161, note 2]

In a second letter written at the same time Pope Zosimus stated that Praylius, Bishop of Jerusalem, intervened in cause of Pelagius.
Also letter from Pelagius himself with apology and profession of faith.
They corresponded with what Caelestius said.
Letters were read publicly—what tears of joy you had to be there [Chapman, Studies on the Early Papacy: 163]

The Pope in the same letter wrote that, after interviewing Caelestius earlier, and reading letters from Pelagius, “where are his accusers Heras and Lazarus; where Timasius and Jacobus [James].
Augustine quotes part of Pelagius’ profession in On Original Sin 17. 19 [Chapman, Studies on Early Papacy: 163-4] [cf. Answers to Julian Eclanum 1. 387]
The Pope also asked the Bishops to appear in Rome and defend their actions

417 late
Augustine wrote “Deeds of Pelagius”

417
Atticus, Bishop of Constantinople, had expelled Caelestius from Constantinople, and written letters to bishops of Ephesus (where Caelestius had been ordained), Thessalonica, and Carthage [Marius Mercator, Commonitorium 3; in Chapman, Studies on Early Papacy: 158]

417-418 (Dec to January)
Council of 214 African Bishops; not enough representation to be called plenary or universal Council;
Responded with letter to Pope Zosimus after his first two letters; told him to be more cautious in dealing with Pelagius and Caelestius.
Sent copy of acts of Carthage Council of 411.
Paulinus (disciple of Ambrose and friend of Augustine) also sent in his libellus—let heretics be delivered to the spiritual sword to be destroyed [Chapman, Studies on Early Papacy: 165-68]

Augustine wrote letter to Demetrias, Epistle 188; to Juliana, mother of Demetrias [FOTC 30 (1955): 255-265]

Jerome wrote letter to Augustine (Jerome Epistle 141; Augustine Epistle 195)

Sometime before 418 Augustine wrote “Perfection of Human Righteousness”

418
Prosper of Aquitaine, wrote Chronology 1265: Those in Rome who oppose Pelagianism suffer for it; cf. Praedestinatus 88 [Ralph Mathisen, Ecclesiastical Factionalism 38, note 56]

418 March 21 Pope Zosimus mildly condemns Pelagianism in his letter Quamos Patrum; cited at Council of African Bishops at Carthage 1 May 418 [Augustine, Answers to the Pelagians I: 401, note 1]

418 Gallic Chronicle of 452, under year 418:
“The heresy of the predestinarians, which is said to have received its impetus from Augustine, once arisen creeps along” [Ralph Mathisen, Ecclesiastical Factionalism: 123]

418 March
Pope Zosimus’ third letter to African Bishops; he had received their letters, Paulinus, Acta.
“We wanted to treat with you a man accused before you who appealed his innocence to us”
[But Zosimus leaves everything as before—no change]
[Chapman, Studies on the Early Papacy: 169-171.

418 Mid April [April 30, Caelestius and Pelagius expelled by Emperor]
Pope Zosmus, after sending third letter called Caelestius to court to defend himself.
Pope cited Paulinus’ letter—to which Caelestius had never responded (since 411)
Caelestius did not appear but fled Rome and was condemned by Pope in his Tractoria.
Copies were sent to Bishops in the East, in Egypt, Constantinople, Thessalonica and Jerusalem [Marius Mercator, Common 1; Augustine, Contra Two Pelagian Letters 3.5; On Original Sin 8.9; 17. 19; 21. 24]
Chapman, Studies on Early Papacy: 171-2]

418 Mid April
Tractoria of Pope Zosimus; sent to East and West, with acts of Council of Carthage.
To be signed by all bishops of world as a submission to its teachings.
Prosper says Pope “armed all the bishops with the sword of Peter”—it was condemnation of Pelagians throughout World. Collat and Chromica; Chapman, Studies on Early Papacy: 174]

Tractoria sent to all the world.
Julian Eclanum and his friends refused to sign it and were deposed by imperial law and by ecclesiastical decree, banished from Italy.
Some of his friends recanted and returned to their sees.
[Marius Mercator, Common 6. 10
Chapman, Studies on Early Papacy: 175; JND Kelly, Dictionary of Popes 43 s.v. Sixtus, 439 AD]

418 April
Possidius, disciple and biographer of Augustine refers to Tractoria:
Some rejected it –but “many of them have returned … as the truth of the right faith becomes known and prevails against that detestable error”, [Vita Augustine 18]
[Chapman, Studies on Early Papacy: 175-6]

418 April 30
Emperor Honorius condemned errors of Pelagius and Caelestius and banished them from Rome
[Augustine, Answers to Julian Eclanum I. 388; 2. 13]
[T. A. Smith, De Gratia (1990): 39]

418 May 1
Council in Carthage, plenary.
They read third letter of Zosimus
Council drew up 9 canons against Pelagius
Augustine wrote Grace of Christ against Pelagius
And wrote Original Sin regarding their condemnation and explains dogma [Chapman, Studies on Early Papacy: 177-8]
Council of Carthage, 214 Bishops
“We decide that the sentence against Pelagius and Caelestius… remain firm, until they confess” [Prosper, C. Collat c.v.15]
[Chapman, Studies on the Early Papacy: 152]

418 May 1 Council in Carthage.
Over 200 bishops
9 canons condemning Pelagianism, which were sent ot Pope
[Quoted in Augustine, Answers to Julian I: 389-391; cf. DS ND ]
Numbers 4-6 of the canons were approved in Pope Zosimus’ Tractoria, and in the Indiculus of Pseudo-Celestine [DS 245]

418 June 28
Pope Zosimus condemns Pelagianism in his Tractoria
Augustine says this letter is “addressed to the whole Catholic World” [Grace of Christ 2.21.24; Answers to Julian I: 401, note 2; Answers I: 388]

418 Summer: late July or August, before 18 September
Augustine wrote The Grace of Christ and Original Sin
Written after condemnations by Popes Innocent and Zosimus [Retractiones 2. 50 (77)]
Written in response to letter from 3 friends they claim Pelagius anathematized those who reject grace [Grace of Christ 1.2.2]

418 Summer
Julian of Eclanum refused to sign Pope Zosimus’ Tractoria until Pope clarified his position [Answers to Julian II: 13-4]

418
Augustine receives from Marius Mercator a letter and a book by Mercator against the Pelagians
[Augustine, Epistle 193; Chapman, Studies on the Early Papacy: 178]

418
Augustine to Bishop Optatus, Epistle 190
Refers to Pelagius and Caelestius having been condemned by Popes Innocent and Zosimus
Quotes Tractoria
[Chapman, Studies on the Early Papacy: 178]

418 late
Priest Sixtus (later Pope Sixtus III) at first defended Pelagius—later denounced him and wrote to Augustine; Augustine responds with Epistle 191
Refers to ‘the enemies of grace of Christ”
[Chapman, Studies on the Early Papacy: 178-9]

419
Julian of Eclanum, after being deprived of his bishopric for failure to sign the Tractoria
Wrote a libellus to the Pope; says he cannot condemn innocent unheard;
In it he appeals to a plenary council if Pope does not like his doctrine
Augustine, Contra Two Pelagian Letters 4. 12. 33
[Chapman, Studies on the Early Papacy: 180-1]

418
Augustine, Contra Julian 1. 22
Accuses Pelagians of faulty translation of Greek text (of John Chrysostom) to imply denial of original sin
[Augustine, Answers to Julian Eclanum II: 225]

418
Augustine, Contra Julian 1.4.13
Says Pope Innocent followed teachings of the Fathers in condemning Pelagius
[Chapman, Studies on Early Papacy: 153-4]

418
Ravenna council
Condemned Pelagius and Caelestius.
They were confounding the ‘light of catholic simplicity shining forth with permanent radiance’
[R.A. Markus, “The Legacy of Pelagius,” 214]

418-9 Winter
Augustine wrote first book of Marriage and Desire.
Major issue is debate between Augustine and Julian of Eclanum on:
Infants born without original sin;
Hence infants need no savior
[Augustine, Answers to Julian II: 14]

419 Early
Two letters by Julian and his 18 fellow bishops sent to Augustine by Pope Boniface.
Augustine wrote Contra Two Pelagian Letters, dedicated to Pope.
“The heretics do not cease to rage against the fold of the Lord’s flock and search all around for entrance, that they may tear to pieces the sheep bought at so great a price.”
“I do what I am able… to provide antidotes and remedies for their poisonous and insidious writings”.
“This answer then… of the enemies of the grace of God.’’’[Augustine, Contra Two Pelagian Letters 1.1.1][Chapman, Studies on the Early Papacy: 179-80]

419 Summer
Julian responded with 4 books To Turbantius
Turbantius was one of bishops who refused to sign Tractoria.
Attack focused on implications of original sin on marriage.
Bishop Julian was married to the daughter of another Bishop
[Answers to Julian II: 14, 27, note 7]

419 Late
Augustine Epistle 16* to Bishop Aarelius, of Carthage
Refers to Pope Boniface (418-422) condemning Pelagians.

419
Augustine, Marriage and Desire 1.2
Julian had asked that competent judges hear the Pelagian case.

419
Julian wrote Count Valerius requesting competent judges for Pelagian cause.
He wrote friends in North Italy, to call for a general council to freely examine issues of Pelagians and Augustinians.
He wrote to new Pope, condemning Augustine.
He wrote Rufus, Bishop of Thessalonica, seeking support for Pelagianism
Copies of these last 2 reached Augustine in 419, who responded [Retractiones 2. 59 (88)
[Augustine, Answers to Julian II: 99]

419 Summer
Julian of Eclanum responds to On Marriage Book 1.
Says Augustine’s position regarding virgin birth was Manichean; Apollinarian; “destroyed Christ’s role as example.”
[J. M. Dewart, “Christology of Pelagian Controversy” Studia Patristica 17 (1979): 1233]

419 June
Emperors Honorius and Theodosius II wrote to Augustine, Epistle 201.
“Pelagius and Caelestius, inventors of an unspeakable doctrine [are] expelled from the city of Rome”
“Men of that accursed sect, who draw up new and unheard of theories in secret treatises to the injury of religion”
[Fathers of the Church 30 (1955): 403, 404]

419 June 9
Imperial teller banished Pelagians from the Empire.
[T. A. Smith, De Gratia (1990): 39-40]

420-421
Augustine wrote Book 2 of Marriage and Desire
In response to Julian’s work To Turbantius.

420-421
Augustine completes Answer to Two Letters of the Pelagians and sends it to Pope Boniface.
These had been written by Julian:
To a new Pope
To Rufus, Bishop of Thessalonica
Pleading for a general Council.
Augustine says: you had a council and were condemned
Now repent
[Augustine, Answers to Julian II: 104]

Pelagians claimed that Pope Zosimus obtained signatures to Tractoria, rather than calling a Council.
Augustine says no need for Council to condemn a heresy.
[Augustine, Answers to Julian II: 114, on Contra Two Pelagian Letters 4. 34]

420-421
Vincent Victor taught that infants who died without baptism gained eternal salvation
[Augustine, To Vincent Victor 3. 15. 22: “Can attain forgiveness of original sins”, citing Wisdom 4. 11: taken away so evil would not change their minds; go to paradise and at resurrection taken to beatific vision
4. 24. 38]
[Augustine, Answers to Julian I: 467; cf. A. de Veer, Bibliotheque Augustienne 22. 279]

421
Augustine, Epistle 6*, to Atticus, Bishop of Constantinople (406-425)
Pelagians deny that little children need a savior—“this is their most damnable teaching” 6*.4
6*.8: “refute the calumnies they are spreading in your region.”

421-422
Augustine, Answer to Julian
“Perhaps the most important of the anti-Pelagian works” Answers to Julian Eclanum II: 223 note
Julian had been exiled from Italy in 419
He was still seeking reinstatement to his See in 439

422
Augustine wrote Contra Julian

422
Caelestius banished from Rome a second time, by Pope Boniface
[Prosper, in Chronologica, on year 429
[Chapman, Studies on the Early Papacy: 181]

422
Augustine, Enchiridion
Combined doctrine in a way “unknown to a prior tradition of creed-making”, Mark Vessey, “’Opus Imperfectum’”, Vigiliae Christianae 52 (1998): 283; citing A. Harnack, History of Dogma 5. 222-240.

425 July 9
Anti-Pelagian legislation passed in Gaul.
Bishops teaching it to be assembled if they don’t repent they are to be expelled.
This law authorized Bishops to try Pelagians
[Ralph Mathisen, Ecclesiastical Factionalism 71-2, 101]
425 July
Bull of Emperor Valentinian III
Banishment to Gallic bishops who followed nefarious false dogma of Pelagius
[T. A. Smith, De Gratia (1990): 40]

Theodore of Mopsuestia,
Wrote a treatise against “those who maintained that sin is a part of our nature”.
Wrote a treatise against Augustine’s defense of original sin in Pelagian Controversy
[Johannes Quasten, Patrology 3. 413]

420s
Theodore Mopsuestia
Gave protection to Pelagius late in their lies.
Wrote treatise against proponents of original Sin.
[Eugene Te Selle, “Rufinus the Syrian” 70, note 31]

426
John Cassian writes Conferences XIII. 18
One’s assurance of catholicity is based on
Continuity of habits of life
Not words of theological controversy.

430
John Cassian wrote Against Nestorius
Orthodoxy based on Personal discipleship; oral transmission; sanctity of life
[Mark Vessey, “Opus Imperfectum”, Vigiliae Christianae 52 (1998): 278-9]

426
John Cassian of Marseilles published 2nd volume of Collationes [Conferences]
Book 13 discussed need of human effort along with grace
And attacks on Pelagianism and Predestination
[Ralph Mathisen, Ecclesiastical Factionalism: 124]

425-6
John Cassian
Collatione [Conferences] 11.3
It is not easily discerned how God gives to one who asks, seeks or knows;
And is yet found by those who do not seek
Appears to those who do not ask
And extends His hands to those who disbelieve and speak against Him
[T. A. Smith, De Gratia (1990): 45]

426
Hilarius (in Epistle 226) writes Augustine: says some believe his ‘Predestination” is “an innovation and is useless for preaching”
Prosper, in Epistle 225, to Augustine: “ Many of the servants of Christ who live in Marseilles think that, in the writings which Your Sanctity composed against the Pelagian heretics, whatever you said in them about the choice of the elect according to the fixed purpose of God is contrary to the opinion of the fathers and to ecclesiastical feeling” [i.e., Predestination]
[Ralph Mathisen, Ecclesiastical Factionalism: 124-5]

425-6
Augustine, On Grace and Free Will 24.46
“Re-read that book carefully [Epistle 194] and if you understand, give thanks to God. And where you do not understand, pray that you may; for God will give you understanding” [Epistle 194, on Grace and Free Will had been written 418]
[Mark Vessey, “Opus Imperfectum”, Vigiliae Christianae 52 (1998): 268-9]

426 Late
Augustine, De Correptione et grace “On Admonition and Grace”
If one wants to understand better my work on Grace and Freewill [Epistle 194]:
Read it again and not divine authorities cited—as opposed to secular one cited by opponents
Vessey: Meaning is clear: “To read Augustine right was to discover the sense of God’s biblical word… and rightly to construe that sense, one should re-read Augustine!”
[Mark Vessey, “Opus Imperfectum”, VC 52 (1998): 270]

426 Easter
Monks from Hadrumetum arrive in Hippo
Monastery is in uproar regarding doctriens in early anti-Pelagian work (Epistle 194, written 418, on grace and free will)
Augustine’s response is Epistles 214, 215, 216
Augustine reviewed documents with his visitors regarding the Pelagian controversy, including conciliar material, Epistle 215.2
[Mark Vessey, “Opus Imperfectum” VC 52 (1998): 267, 269]

427
Prosper of Aquitaine Epistle 225.4, to Augustine
Regarding “Pelagian ways” of those in Gaul who oppose Augustine’s predestination:
They define grace as the free will given to all at birth
Rebirth comes from exercising this original give
God calls all to salvation by means of natural law; written law; preaching of Gospel
[T.A. Smith, De Gratia (1990): 44]

428
Augustine wrote “Predestination of the Saints”, and “Gift of Perseverance”
Against the “Semi-Pelagians” of Gaul.
Two key points:
One must consider context of particular statement
Allows for progressive refinement
Monks in 426 from Hadrumetum had appealed to earlier Augustine against himself
[Vessey, Opus Imperfectum: 274]

Prosper refers to “dangerous defenders of free will”
Introduction to his collection of papal texts against Pelagianism[Chapman, Studies on the Early Papacy: 182]

429
Germanus of Auxerre sent to Britain to combat Pelagianism
Embassy had come to Gaul stating Pelagianism “widely taking hold of” that area—synod sent Germanus to Britain
[Source ?]

429
“In 429, Pope Celestine sent Germanus of Auxerre to fight Pelagianism [in] Ireland}
Pierre Riche, Spirituality in Celtic and Germanic Society. Christian Spirituality I: Origins, edited Bernard McGinn and John Meyendorff (New York 1985): 165)

429
John Cassian wrote De Incarnatione Christi 5.2
Compares Nestorians with Pelagianism [cf. Prosper, Contr Coll. 21. 41: “double plague”]
“Cassian wrote: “that heresy of the Pelagian impiety also preached this, that Christ was born only as a mere man”
1.3: Nestorius had received same Pelagius in Constantinople and written Pope Celestine on their behalf
[Ralph Mathisen, Ecclesiastical Factionalism (1989): 125-6]

430
Shortly after Augustine’s death that year:
Pope Celestine wrote to Prosper and Hilary “Epistle to the Bishops of Gall [epistle ad episcopos Galliaram] 2.3
Pope and his predecessors had always considered Augustine “among the best masters”
[Vessey, “Opus Imperfectum” 275]

431
Pope Celestine, Apostolici verba, chapter 1
“Let novelty cease to afflict antiquity”
[Mathisen, Ecclesiastical Factionalism (1989): 132]

431
Council of Ephesus [to which Augustine had hoped to attend, but died first]
Nestorians were condemned and “many Pelagians, who were supporting a dogma related to their own”
[Prosper, Epitoma chronicon
in Vessey, Opus Imperfectum 265, note 3]

431 July
Council at Ephesus
Pelagianism condemned
[Prosper, Contra Coo., 21. 58 (vs. Cassian)
[Chapman, Studies on early Papacy: 181]

430s
Praedestinatus, anonymous text written in Rome
Says Pelagius (in Commentary on Romans 5. 15) was referring to Caelestius as first to write against the transmission of sin [i.e., original sin]
Pelagius, In Romans 5. 15: ‘They say that it cannot be admitted that God who forgives sins, imputes to them alien sin’
[E. TeSelle, “Rufinus the Syrian”, 73-4; TeSelle believes that Caelestius was the first to write of this: 76]

431
Council of Ephesus
Council forbade drafting any creed other than Nicene
[Vessey, “Opus Imperfectum”: 281-2; cf. A. Grillmeier, Christ in Christian Tradition I: 486, and frequently elsewhere]

432
Prosper, Contra collatorem [vs. Cassian, Conferences Book 13]
“we have the texts”: quotes verbatim documents from
Augustine, Popes, Fathers, Councils
[Vessey, “Opus Imperfectum” Vigiliae Christianae 52 (1998): 276]

432
Pseudo-Celestine, Chapters on Divine Grace and Free Will
Documents regarding such by Augustine, Fathers, Popes, Councils; Prosper is thought to be real author:
[Vessey, 276, with note 53; cf. D.M. Cappuyns, Revue Benedictine 41 (1929): 156-70; T. A. Smith, De Gratia: ]

430s
Vincent of Lerins, Commonitorium
Combines data from Ephesus (431) with recent documents collated
“The search for true doctrine turns out to be a search for textual harmony, whether ready made in a formula like the Nicene Creed or newly brought to light by the Catholic excerptor-compiler…. Vincent refers to a dossier of texts presented at the Council of Ephesus” [vs. 29-30] and gives it a prominence it did not have at the Council of Ephesus.
[Vessey, Opus Imperfectum: 280, with note 70]

434
Vincent of Lerins
Responds to Prosper of 432 “Grace and Free Will”, and Pope Celestine 431, against anti-predestination:
Vincent writes: “All heresies are not attacked in this way all the time but only new, recent ones when they first arise” [Vincent, Common 28]
Vincent quotes Celestine’s letter: “let novelty cease to assault tradition” [Common 32]
[Mathisen, Ecclesiastical Factionalism: 136-7]

434
Vincent of Lerins, Commonitorium 33: Pelagianism had already been condemned

439
Pope Sixtus III
Resisted Julian of Eclanum’s plea to be reinstated in his See in Apulia
[JDN Kelly, Dictionary of the Popes: 43, s.v Sixtus III, and also Leo I]

444
Germanus of Auxerre went to Britain a second time to combat Pelagianism
[Mathisen, Ecclesiastical Factionalism: 139]

470
Priest Lucidas denied freewill, favoring predestination.
Faustus of Riez opposed him in Epistle 18.1, asking him to sign a statement condemning both Pelagianism AND predestination.
At the Council of Arles, shortly after 470, Lucidus sent a retraction letter to its 3 Bishops, part of the letter are quoted in Mathisen, Ecclesiastical Factionalism 259;
In the letter to Lucidas the Council of Arles condemned Pelagius twice by name:
And anathematized 3 doctrines:
Rejection of original sin
One could gain salvation by deeds alone
One can gain salvation without grace
Lucidas in his response to the Council refused to condemn Pelagius by name and stated that “grace and man’s efforts must work together”, [Faustus Epistle 19.2]
[Mathisen, Ecclesiastical Factionalism: 260]

470 Council of Arles, called by Pope Leontius to condemn predestinarianism, according to Faustus of Riez, in his prologue to De Gratia
[Mathisen, Ecclesiastical Factionalism (1989): 259]

470
Council of Arles authorized Faustus of Riez to write tract on role of grace: De gratia is that tract.
“We intend to consider… the grace of God and the insufficiency of free will. In the first place, we believe that the blasphemies of Pelagius must be condemned, because, among the abominations of his teachings, he attempted to assert with damnable elation that human labor can be sufficient without grace:, De gratia 1, and prologue[Mathisen, Ecclesiastical Factionalism 262-4]

483-496
Letters urging bishops in east Italy and Dalmatia to root out Pelagianism
[JDN Kelly, Dictionary of Popes: 47, and 48; s.v. Felix III (483-492); s.v. Gelasius I (492-496)]

529
Council of Orange
Faustus of Riez’ synergism condemned, as well as Pelagianism
[Mathisen, Ecclesiastical Factionalism: 267-8]

529
Council of Orange II
Condemns those who claim God awaits movement of repentance in heart of sinner (vs. Pelagius)
[E. Towers, “Actual Grace”, in Teachings of the Catholic Church, ed. George D. Smith (1929)I: 593]

529
Council of Orange II
Canon 1: any who say Adam was not injured both and soul is deceived by Pelagianism
[B. V. Miller, “Fall”, in Teachings of the Catholic Church, ed. George D. Smith (1929): I: 332-333; cf. Council of Trent, Session 5, canon 1 (following Luther’s death)]

640 August
Letter sent to Irish bishops warning them against Pelagianism
[JDN Kelly, Dictionary of the Popes: 72; s.v. Pope John IV]