SEMIPELAGIANISM. Semipelagianism, a modified form of Pelagianism (q.v.) was a reaction against the Augustinian views of predestination and grace. It has been called the heresy of the Massilienses, because it was defended by the monks of Marseilles in opposition to the teaching of Augustine. " The monks objected to the Augustinian doctrine that the number of the elect was absolutely fixed by the decree of God. They made pre destination the mere foreknowledge of God that some would, others would not, persevere. They also held that God allowed some infants to die without baptism, some adults without hearing the Gospel, only because He knew they would have made no use of these graces had they becu offered " (Oath. Diet.). They maintained also that the desire to be healed by Christ was due to the use of the natural human faculties. The doctrines of Semipelaglanism were further developed by the monk Cassian who had come to Marseilles from the East and founded the monastery of St. Victor there (c. 415 A.D.). Cassian wrote a work called " XXIV. Conferences " (423-428). In this he declared, among other things, that Job's victory over Satan and the Centurion's faith in the power of Jesus to heal were due to their own natural efforts. The next prominent Semipelagian was Faustus, Abbot of Lerius and afterwards Bishop of Riez (d. 491). His book " De Gratis Del et Humante Mends Libero Arbitrio " was condemned by a number of African bishops who had been exiled to Sardinia. Finally in 529 Semipelagianism was condemned by the Synod of Orange, in South Gaul, and the sentence was confirmed by Pope Boniface II. The Synod, presided over by
Czesarius of Arles (d. 542), passed four canons. (11 That by the sin of Adam free-will has been so perverted and weakened that none have since then been able to love God, or believe in Him, or to do good actions for His sake, unless Divine grace has prevented them. (2) After grace has been received by baptism, all baptized persons are able by the divine assistance and co-operation, to do all things that belong to the soul's salvation, if they are willing to work with faith. (3) We not only do not believe that some persons have been predestined to evil by the divine power, but we pronounce anathema against all who incline to hold such an opinion. (4) We also profess and believe that in every good work it is not we who begin, and who are afterwards assisted by the mercy of God; but God Himself first inspires faith and love, without any previous good works on our part, so that we faithfully demand the sacrament of baptism, and after baptism are able, with His assistance, to accom plish what is pleasing to Him. Whence it is most clearly to be believed that the marvellous faith of the thief whom the Lord summoned to Paradise, of the centurion Cornelius to whom an angel was sent, and of Zacchteus who was found worthy to entertain our Lord, was not natural but the gift of God. See J. H. Blunt; Prot. Diet.; Oath. Diet.