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You might want to look into that.

Augustine stated the definition of a Pelagian and a Semi-Pelagian very well in his Treatise on the Predestination of the Saints. :

WHAT IS THE VIEW OF THE PELAGIANS, AND WHAT OF THE SEMI-PELAGIANS, CONCERNING PREDESTINATION.

But these brethren of ours, about whom and on whose behalf we are now discoursing, say, perhaps, that the Pelagians are refuted by this apostolical testimony in which it is said that we are chosen in Christ and predestinated before the foundation of the world, in order that we should be holy and immaculate in His sight in love. For they think that "having received God's commands we are of ourselves by the choice of our free will made holy and immaculate in His sight in love; and since God foresaw that this would be the case," they say, "He therefore chose and predestinated us in Christ before the foundation of the world." Although the apostle says that it was not because He foreknew that we should be such, but in order that we might be such by the same election of His grace, by which He showed us favour in His beloved Son. When, therefore, He predestinated us, He foreknew His own work by which He makes us holy and immaculate. Whence the Pelagian error is rightly refuted by this testimony. "But we say," say they, "that God did not foreknow anything as ours except that faith by which we begin to believe, and that He chose and predestinated us before the foundation of the world, in order that we might be holy and immaculate by His grace and by His work." But let them also hear in this testimony the words where he says, "We have obtained a lot, being predestinated according to His purpose who worketh all things." [Eph. 1.11.] He, therefore, work-eth the beginning of our belief who worketh all things; because faith itself does not precede that calling of which it is said: "For the gifts and calling of God are without repentance;" [Rom. 11.29.] and of which it is said: "Not of works, but of Him that calleth" [Rom. 9.12.] (although He might have said, "of Him that believeth"); and the election which the Lord signified when He said: "Ye have not chosen me, but I have chosen you." [John 15.16.] For He chose us, not because we believed, but that we might believe, lest we should be said first to have chosen Him, and so His word be false (which be it far from us to think possible), "Ye have not chosen me, but I have chosen you." Neither are we called because we believed, but that we may believe; and by that calling which is without repentance it is effected and carried through that we should believe. But all the many things which we have said concerning this matter need not be repeated.

The Pelagian error wasn't just about God's grace to remain chasten, it was about God's divine grace to choose us for His kingdom and to give us His grace to substain us. If we understand God saves us, then as Augustine states, He saved us to do good works. We don't do good works because we are saved.

Joh_14:10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works.

The Father works in all Christians to bring about His purpose. It is not dependent on us but on His will to lead us into paths of righteousness for His name sake. Some people might call this easy believability but so be it. He is our Great Shepherd. We don't run rampant on the hills. He guides and leads us. And when we stray we are comforted by knowing that He will take His rod and staff to us to keep us on target.

As Dutchboy rightfully points out, the Church is steeped in Semi-Pelagianism (as well as most of Protestantism).

WE WERE ELECTED AND PREDESTINATED, NOT BECAUSE WE WERE GOING TO BE HOLY, BUT IN ORDER THAT WE MIGHT BE SO.-AUGUSTINE