[CTrent1564]

HarleyD:

Lets be clear about what Pelegians theory is. It is that Man can, without God’s Grace, come to know God and thus become justified. In other words, Man could come to Know God and follow him thru unaided human power. It is in this context that Pelagius and his Doctrine was rejected. This view is Rejected by the Catholic Church and has been since the 5th century. Man can only have Faith because of God’s Grace and Man can only live the Theological virtures of Faith, Hope and Love, because of God’s Grace.

The Catholic position of Justification rejects any notion that justication comes about through and inwardness or merely disposition but also objects to the mere performance of a physical act without and inward disposition to Faith, Hope and Love. What is necessary for salvation is a faith that represents itself externally through acts of Love and internally through Faith.

St. Augustine believed in Infused or Imparted Grace for Justification, hence is strong statements on Baptism versus Pelagius and his followers. In fact, St. Augustine stressed Baptism as the Sacrament of Grace as the starting point of Justification to such a degree against Pelagius [The Doctrine of Original Sin was also more cleary developed because of the Pelagius Controvery] that Pelagius posed the question as the fate of unbaptized Infants. It is in the context of that discussion that St. Augustine “Proposed” Limbo. Now, note that Limbo was a Theological theory that was proposed to Pelagius and his followers question regarding the fate of unbaptized infants and because it was St. Augustine’s theory, it was taught, not as Dogma/Doctrine, but a Theological Theory even until the time I was a kid.

It is still a plausible theory but one that does not seem to the the predominate one in Catholic Theology today. In fact, the Catechism issued in 1992 seems to allow for the possibility but tends to rest on Hope that God in His Mercy will Save those infants who died without Baptism [CCC paragraph 1261]

[HarleyD]

Lets be clear about what Pelegians theory is. It is that Man can, without God’s Grace, come to know God and thus become justified.

Below is an decent illustration between the various views (by an Arminian-not a Calvinist). I normally don't like illustrations as they are difficult to evaluate as they lack scripture (I'm a sola scriptura type of guy). But I think it's fair and relatively unslanted.

Pelagianism

All the people are on the boat with the God. At this point, in their natural condition, they don’t need to be saved as they are not in danger. However, most (if not all) people will eventually jump in the water (sin) and find themselves in need of God’s grace. The reason why they jump in the water is because they are following numerous example of those who jumped before them. This example goes all the way back to the first two who jumped into the water, setting the first bad example. God them offers them a life preserver when they call on him for help. If they respond they will be saved (synergism).

Semi-Pelagianism

All people are in the water drowning. They are born drowning. This is the natural habitation of all humanity since the first man and woman jumped into the water. Their legs are cramping and they cannot swim to safety on their own. However, they may desire salvation on their own. Though they cannot attain it, they can call, with a wave of their arm, to God who is eagerly waiting on the edge of the boat. At the first sign of their initiative, God will then throw out the life preserver (grace). If they respond, they will be saved (synergism).

Roman Catholicism and Eastern Orthodoxy

All people are in the water drowning. They are born drowning. This is the natural habitation of all humanity since the first man and woman jumped into the water. Their legs are cramping and they cannot swim to safety on their own. God, standing on the edge of the boat, makes the first initiative by throwing a life preserver to them (prevenient grace). Upon seeing this act, they make a decision to grab a hold (faith) or to swim away. If they grab a hold, God will slowly pull the rope connected to the life preserver. But they must do their part by swimming along with God’s pull (grace plus works; synergism). If at any time they let go or quit swimming, they will not be saved.

Arminianism

All people are floating in the water dead in their natural condition (total depravity). They are born dead because that has been the condition of humanity since the first man and woman jumped into the water and died (original sin). Death begets death. There must be intervention if they are to be saved. God uses his power to bring every one of them back to life (prevenient grace), but they are still in the water and in danger of drowning. With the regenerated ability to respond to God, now God throws the life preserver to them and calls on them all to grab hold of it. They then make the free-will decision on their own to grab a hold of the life preserver (faith) or to swim away. If they grab a hold, they must continue to hold as God pulls them in (synergism). They don’t need to do anything but hold on. Any effort to swim and aid God is superfluous (sola fide). They can let go of the preserver at any time and, as a consequence, lose their salvation.

Calvinism

All people are floating in the water dead in their natural condition (total depravity). They are born dead because that has been the condition of humanity since the first man and woman jumped into the water and died (original sin). Death begets death. There must be radical intervention if they are to be saved. While God calls out to all of them (general call), due to his mysterious choice, he brings back to life (regeneration) only certain people (election) while passing by the rest (reprobation). He does not use a life preserver, but grabs a hold of the elect individually and immediately pulls them onto the boat (monergism). They naturally grab a hold of God as a consequence of their regeneration (irresistible grace; sola fide). They forever stay on the boat due to their perpetual ability to recognize God’s beauty (perseverance of the saints).

The Parable of the Boat

In the first four cases man must do something. Try as they might, there is not much difference from the Roman Catholic position and the Arminian position. I would argue that the condition of man is meaningless (whether he's alive but unable to respond or dead). It is the method by which God saves that is most important. In the first four man must do something (although the author takes pains as to say this isn't so). Calvin's interpretation is that man is totally dead and absolutely unable to respond to God. God must reach out and yank him into the boat.

I bring this up because this is the conclusion Augustine came to late in his life and he credits the early church father Cyprian as helping him come to this understanding. As Augustine stated:

THAT SOME MEN ARE ELECTED IS OF GOD'S MERCY. "Many hear the word of truth; but some believe, while others contradict. Therefore, the former will to believe; the latter do not will." Who does not know this? Who can deny this? But since in some the will is prepared by the Lord, in others it is not prepared, we must assuredly be able to distinguish what comes from God's mercy, and what from His judgment. "What Israel sought for," says the apostle, "he hath not obtained, but the election hath obtained it; and the rest were blinded, as it is written, God gave to them the spirit of compunction,—eyes that they should not see, and ears that they should not hear, even to this day. And David said, Let their table be made a snare, a retribution, and a stumblingblock to them; let their eyes be darkened, that they may not see; and bow down their back always." [Rom. 11.7.] Here is mercy and judgment,—mercy towards the election which has obtained the righteousness of God, but judgment to the rest which have been blinded. And yet the former, because they willed,12 believed; the latter, because they did not will believed not. Therefore mercy and judgment were manifested in the very wills themselves. Certainly such an election is of grace, not at all of merits. For he had before said, "So, therefore, even at this present time, the remnant has been saved by the election of grace. And if by grace, now it is no more of works; otherwise grace is no more grace." [Rom. 11.5.] Therefore the election obtained what it obtained gratuitously; there preceded none of those things which they might first give, and it should be given to them again. He saved them for nothing. But to the rest who were blinded, as is there plainly declared, it was done in recompense. "All the paths of the Lord are mercy and truth." [Psalm 25.10.] But His ways are unsearchable. Therefore the mercy by which He freely delivers, and the truth by which He righteously judges, are equally unsearchable.

Augustine

This view from Augustine was very late in life and one of his final understandings. It was inspired by the well respected Church father Cyprian. And it is precisely the view of Calvin. What's more, NO ONE can explain why God hardens the hearts of man EXCEPT for Calvin and Augustine. Therefore, their view must be correct.