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Some of the remarks in the thread on Orthodoxy and Lutheranism got me to think about semi-Pelagianism. I know it can sometimes be difficult of talking about synergy without being accused as a Semipelagian (happened at least once to me) when it comes to dealing with Calvinists. Is there are a good definition of way of articulating the difference between Orthodox synergy and heterodox semi-Pelagianism?
The only precise definition I've seen so far has been in Latin Catholic terms etc. that might not be so great at expressing the Eastern perspective.
"The monks of Southern Gaul, who dwelt in peace at Marseilles and on the neighbouring island of Lerinum (Lérins), read the above-cited and other passages of Augustine with other and more critical eyes than the monks at Hadrumetum. Abbot John Cassian of the monastery of St. Victor at Marseilles, a celebrated and holy man, was, together with his fellow-monks, especially repelled by the arguments of St. Augustine. The Massilians, as they were called, were known throughout the Christian world as holy and virtuous men, conspicuous for their learning and asceticism. They had heartily acquiesced in the condemnation of Pelagianism by the Synod of Carthage (418) and the "Tractoria" of Pope Zosimus (418), and also in the doctrines of original sin and grace. They were, however, convinced that Augustine in his teaching concerning the necessity and gratuity especially of prevenient grace (gratia prœcedens seu prœveniens) far overshot the mark. Cassian had a little earlier expressed his views concerning the relation of grace and freedom in his "Conferences" (Collatio xxiv in P.L., XLIX, 477 sqq.). As a man of Eastern training and a trusted disciple of St. John Chrysostom, he had taught that the free will was to be accorded somewhat more initiative than he was accustomed to find in the writings of Augustine. With unmistakable reference to Hippo, he had endeavoured in his thirteenth conference to demonstrate from Biblical examples that God frequently awaits the good impulses of the natural will before coming to its assistance with His supernatural grace; while the grace often preceded the will, as in the case of Matthew and Peter, on the other hand the will frequently preceded the grace, as in the case of Zacchæus and the Good Thief on the cross. This view was no longer Augustinian; it was really "half Pelagianisin". To such a man and his adherents, among whom the monk Hilarius (already appointed Bishop of Arles in 428) was conspicuous, the last writings from Africa must have appeared a masked reproof and a downright contradiction.
Thus, from being half friendly, the Massilians developed into determined opponents of Augustine. Testimony as to this change of feeling is supplied by two non-partisan laymen, Prosper of Aquitaine and a certain Hilarius, both of whom in their enthusiasm for the newly-blossoming monastic life voluntarily shared in the daily duties of the monks. In two distinct writings (St. Augustine, Epp. ccxxv-xxvi in P.L., XXXIII, 1002-12) they gave Augustine a strictly matter-of-fact report of the theological views of the Massilians. They sketched in the main the following picture, which we complete from other sources:
https://www.newadvent.org/cathen/13703a.htm
PS -I did my own research after not getting any answer here and it seems like John Cassian is the big key for understanding my OP.
As viewed by the Eastern Orthodox Church[edit]
Augustine Casiday states that Cassian "baldly asserts that God's grace, not human free will, is responsible for 'everything which pertains to salvation' - even faith."[35] Some other Orthodox, who do not apply the term "Semi-Pelagian" to their theology, criticize the Roman Catholics for allegedly rejecting Cassian, whom they accept as fully orthodox,[36] and for holding, as, in Casiday's interpretation, that everything which pertains to salvation comes from God's grace, and so that even the human consent to God's justifying action is itself an effect of grace,[a] This position of the Roman Catholic Church and of Cassian as interpreted by Casiday is attributed by Eastern Orthodox theologian Georges Florovsky also to the Eastern Orthodox Church, which, he says, "always understood that God initiates, accompanies, and completes everything in the process of salvation", rejecting instead the Calvinist idea of irresistible grace. Neither Cassian nor any of his teachings have ever been directly or indirectly called into question or condemned by Eastern Orthodox, as they are considered a witness to the Orthodox position.[c]
https://en.wikipedia.org/wiki/John_Cassian
The only precise definition I've seen so far has been in Latin Catholic terms etc. that might not be so great at expressing the Eastern perspective.
"The monks of Southern Gaul, who dwelt in peace at Marseilles and on the neighbouring island of Lerinum (Lérins), read the above-cited and other passages of Augustine with other and more critical eyes than the monks at Hadrumetum. Abbot John Cassian of the monastery of St. Victor at Marseilles, a celebrated and holy man, was, together with his fellow-monks, especially repelled by the arguments of St. Augustine. The Massilians, as they were called, were known throughout the Christian world as holy and virtuous men, conspicuous for their learning and asceticism. They had heartily acquiesced in the condemnation of Pelagianism by the Synod of Carthage (418) and the "Tractoria" of Pope Zosimus (418), and also in the doctrines of original sin and grace. They were, however, convinced that Augustine in his teaching concerning the necessity and gratuity especially of prevenient grace (gratia prœcedens seu prœveniens) far overshot the mark. Cassian had a little earlier expressed his views concerning the relation of grace and freedom in his "Conferences" (Collatio xxiv in P.L., XLIX, 477 sqq.). As a man of Eastern training and a trusted disciple of St. John Chrysostom, he had taught that the free will was to be accorded somewhat more initiative than he was accustomed to find in the writings of Augustine. With unmistakable reference to Hippo, he had endeavoured in his thirteenth conference to demonstrate from Biblical examples that God frequently awaits the good impulses of the natural will before coming to its assistance with His supernatural grace; while the grace often preceded the will, as in the case of Matthew and Peter, on the other hand the will frequently preceded the grace, as in the case of Zacchæus and the Good Thief on the cross. This view was no longer Augustinian; it was really "half Pelagianisin". To such a man and his adherents, among whom the monk Hilarius (already appointed Bishop of Arles in 428) was conspicuous, the last writings from Africa must have appeared a masked reproof and a downright contradiction.
Thus, from being half friendly, the Massilians developed into determined opponents of Augustine. Testimony as to this change of feeling is supplied by two non-partisan laymen, Prosper of Aquitaine and a certain Hilarius, both of whom in their enthusiasm for the newly-blossoming monastic life voluntarily shared in the daily duties of the monks. In two distinct writings (St. Augustine, Epp. ccxxv-xxvi in P.L., XXXIII, 1002-12) they gave Augustine a strictly matter-of-fact report of the theological views of the Massilians. They sketched in the main the following picture, which we complete from other sources:
- In distinguishing between the beginning of faith (initium fidei) and the increase of faith (augmentum fidei), one may refer the former to the power of the free will, while the faith itself and its increase is absolutely dependent upon God;
- the gratuity of grace is to be maintained against Pelagius in so far as every strictly natural merit is excluded; this, however, does not prevent nature and its works from having a certain claim to grace;
- as regards final perseverance in particular, it must not be regarded as a special gift of grace, since the justified man may of his own strength persevere to the end;
- the granting or withholding of baptismal grace in the case of children depends on the Divine prescience of their future conditioned merits or misdeeds.
https://www.newadvent.org/cathen/13703a.htm
PS -I did my own research after not getting any answer here and it seems like John Cassian is the big key for understanding my OP.
As viewed by the Eastern Orthodox Church[edit]
Augustine Casiday states that Cassian "baldly asserts that God's grace, not human free will, is responsible for 'everything which pertains to salvation' - even faith."[35] Some other Orthodox, who do not apply the term "Semi-Pelagian" to their theology, criticize the Roman Catholics for allegedly rejecting Cassian, whom they accept as fully orthodox,[36] and for holding, as, in Casiday's interpretation, that everything which pertains to salvation comes from God's grace, and so that even the human consent to God's justifying action is itself an effect of grace,[a] This position of the Roman Catholic Church and of Cassian as interpreted by Casiday is attributed by Eastern Orthodox theologian Georges Florovsky also to the Eastern Orthodox Church, which, he says, "always understood that God initiates, accompanies, and completes everything in the process of salvation", rejecting instead the Calvinist idea of irresistible grace. Neither Cassian nor any of his teachings have ever been directly or indirectly called into question or condemned by Eastern Orthodox, as they are considered a witness to the Orthodox position.[c]
https://en.wikipedia.org/wiki/John_Cassian
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