Systemic Problems of Definition and Classification

This chapter is a survey of attempts to define ‘Pelagianism’ and attempts to produce criteria by which a ‘Pelagian’ text can be identified, showing that all of them have failed. It examines the circular reasoning that has propped up the notion of ‘Pelagianism’ and discusses two anonymous ascetic texts that are test cases for the notion of ‘Pelagianism’ and which reveal its incoherence, showing that Pelagius’ writings are not differentiable from other ascetic literature. .

The Manuscript Evidence and its Implications

This chapter presents data on the numbers of surviving manuscript copies of Pelagius’ works. The large number of surviving manuscript copies shows that, travelling under false attributions, Pelagius’ writings were widely available throughout the Middle Ages. The chapter offers an analysis of the manuscript evidence and its significance, showing that without an external authority identifying a work as by Pelagius, his works passed as orthodox and did not attract comment. It also discusses the evidence of marginalia, showing that readers could not see a difference between Pelagius’ letters and Jerome’s; a discussion of further myths about Pelagius—that his works were dangerous to Christianity, that they were expelled from Christian teaching, and that questions over the Biblical account of human nature and how salvation was determined were ever resolved in western Christianity.

Conclusion

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The Invention of ‘Pelagianism’: Motive and Means

The motive for the invention of ‘Pelagianism’ was to install as dogma the doctrines of original sin, an absolute account of prevenient grace, and predestination interpreted as preordainment. The means by which this was attempted included the official condemnation of Pelagius, which attached a label of heresy to him, destroying his reputation, and was achieved by political means. The chapter offers discussion of relevant insights from interactionist theory, and both individual case studies of heresy accusations as well as broad comparative studies of heresy. Further, it analyses how the myth of ‘Pelagianism’ gained traction, examining the political and ecclesiastical crises that enabled the myth to take root.

Pelagius did not Invent Anything: All the Teachings in His Writings Had Already Been Widely Disseminated in Ascetic Paraenesis (Part I)

Chapter 2 examines Athanasius of Alexandria’s Life of Antony and the two Latin translations of it, showing how all three versions stressed that human nature was innately inclined to goodness and that man had free will; they also presented a co-operative (synergistic) model of the relationship between divine and human agency in the creation of human virtue. The chapter also provides an analysis of the use of the word grace in these texts, showing that it referred to God’s gifts and not to an absolute form of prevenient grace: there is evidence showing that all three versions of the Life of Antony stated that grace was given in accord with merit, which was one of the ideas labelled ‘Pelagian’ and heretical by Augustine of Hippo.

No Organised Movement Existed, and No Individual Held the Collection of Views Attributed to ‘Pelagianism’

Evidence shows that there was too much variation of ideas within the group identified as ‘Pelagians’ for the idea of a separate, organised group to be tenable. On issues alleged to define ‘Pelagianism’ there is no agreement in texts identified as ‘Pelagian’. Analysis shows that Pelagius’ opponents created the myth of a discrete and dangerous group by asserting links between individuals, and that what actually existed was the ascetic movement, which was very broad and unorganised. The chapter presents an accurate historical analysis of the enthusiasm for asceticism that swept through Christianity, and the cultural factors that generated so much ascetic literature, amongst it Pelagius’ writings..

Pelagius did not Invent Anything: All the Teachings in His Writings Had Already Been Widely Disseminated in Ascetic Paraenesis (Parts II and III)

This chapter examines the writings of Jerome, showing that he was a lifelong advocate of free will, that he interpreted predestination as God’s foreknowledge of autonomous human actions, that he stated that grace was given in accord with merit, and that he consistently referred to perfection as the goal of ascetic endeavour and as achievable. It analyses Jerome’s uncomfortable attempt to change his interpretation of Scripture in around AD 414 in order to meet accusations of heresy, since he had taught for decades the ideas now suddenly being labelled heretical. The chapter explores Ambrosiaster’s Commentary on the Pauline Epistles and shows that it asserted free will and interpreted predestination as God’s foreknowledge of autonomous human actions, in order to preserve God’s justice.

The Caricature of Pelagius’ Teaching and its Disjunction from the Reality of Texts Written by Pelagius

This chapter is a review of the teachings attributed to Pelagius, examining each tenet in Augustine of Hippo’s list of 14 to see whether or not Pelagius taught it. It offers a discussion of the range of meanings of the word grace (gratia) in contemporary literature and an analysis of his opponents’ characterisation of Pelagius’ writings as arrogant and deceitful, and of the purpose of the 14 tenets. It also discusses Augustine’s statements that he did not care whether or not Pelagius taught the ideas he attributed to him.