Free Will in the light of Scripture

[Reformed]

Semi-Pelagius is condemned the Early Church Council. The Catholic Church does not condone semi-pelagius beliefs.

The word, Pelagianism comes from Pelagius. This belief Pelagianism is a theological theory named after Pelagius (ad. 354 – ad. 420/440). It is the belief that original sin did not taint human nature (which God called very good), and that mortal will is still capable of choosing good or evil without Divine aid.

Furthermore, Pelagianism is condemnation as a heresy at several local synods, including the Council of Diospolis[2]. It was condemned in 416 and 418 at the Councils of Carthage.[3] These condemnations were summarily ratified at the Council of Ephesus in 431, although it was not considered a major act of that council. Its strict moral teachings were influential in southern Italy and Sicily, where Pelagianism was openly preached until the death of its follower Julian of Eclanum in 455. As a movement, Pelagianism ceased to exist after the 6th century although its ideas continued to cause disputes.

In more recent times, the word has been used in the Reformed Protestant camp to designate anyone who deviates from the Augustinian or Calvinist doctrines of sin and grace, most notably Arminians. Many Arminians disagree with this generalization and believe it is libelous to Jacobus Arminius, John Wesley, and the many other Arminians who maintain original sin and the total depravity of the human race.

This doctrine is more Arminian than Catholic.

I have seen you write about comparing Catholic theological views of salvation as being Semipelagianism. That is an erroneous statement.

But at the end of the day, the end results are the same. Mankind determines his own fate.

 

[Mannyfit75]

But at the end of the day, the end results are the same. Mankind determines his own fate.

In a way man does determine his faith. His free will to deny God or accept him will determine where he will go. God will judge us not according to our faith but what we do. The Catholic Church believe that in the end of days, when the Son of Man comes in glory with his angels, he will separate the sheep and the goat. To those who do righteous by acting out their faith by practicing works of mercy are granted heavenly reward. Those who do not are condemned to eternal damnation.

I also like quote the follow with your false misconception about that heresy of Semipelaganism.

The Catholic Encyclopedia states:

**III. DECLINE AND END OF SEMIPELAGIANISM (519-30)

Not at Rome or in Gaul, but after a roundabout passage through Constantinople, the Semipelagian strife was to break out with new violence. It happened in this wise: In 519, Scythian monks under Johannes Maxentius who was versed in Latin literature, appeared at Constantinople with the intention of having inserted in the symbol of the Council of Chalcedon (451) the Christological formula, “Unus de s. Trinitate in carne crucifixus est”, in view of the Theopaschite quarrel, which was then raging. In this clause the fanatical monks saw the “standard of orthodoxy”, and regarded the solemn reception of the same into the symbol as the most efficacious means of overthrowing Monophysitism. With their untimely proposition they importuned even the papal legates, who were entrusted with the negotiations for the re-establishment of official relations between Rome and Byzantium. When Bishop Possessor from Africa approached the hesitating legates with quotations from the works of the recently-deceased Faustus of Riez, Maxentius did not hesitate to denounce Possessor and his abettors curtly as “partisans of Pelagius” (sectatores Pelagii; cf. Maxentius, “Ep. ad legatos” in P. G., LXXXVI, 85). Thus the question of the orthodoxy of Faustus suddenly arose, and simultaneously that of Semipelagianism in general; henceforth, the conflict never abated until its final settlement. As no decision could be reached without the concurrence of Rome, Maxentius started for Rome in June, 519, with several fellow-monks to lay their petition before Pope Hormisdas. During their fourteen months’ residence at Rome they left no means untried to induce the pope to recognize the Christological formula and to condemn Faustus. Hormisdas, however, refused to yield to either request. On the contrary, in a reply to Bishop Possessor of 20 Aug., 520, he complains bitterly of the tactless and fanatical conduct of the Scythian monks at Rome (cf. A. Thiel, “Epistolæ Romanor. Pontif. genuinæ”, I, Braunsberg, 1868, 929). As for Faustus, Hormisdas declares in the same letter that his works certainly contain much that is distorted (incongrua) and is, moreover, not included among the recognized writings of the Fathers. The sound doctrine on grace and freedom could be taken from the writings of St. Augustine.

This evasive answer of the pope, showing no inclination to meet their wishes, was far from pleasing to Maxentius and his companions. Turning elsewhere for support Maxentius formed a league of the African bishops, who, in consequence of the Vandal persecution of the Catholics under King Thrasamund (496-523), were living in exile on the Island of Sardinia. Fulgentius of Ruspe, the most learned of the exiles, inquired into the matter on behalf of his fellow-bishops. In a long epistle (Fulgentius, Ep. xvii, “De incarnatione et gratia”, in P. L., LXV, 451 sqq.), he gratified the Scythian monks by approving the orthodoxy of the Christological formula and the condemnation of Faustus of Riez. Unfortunately his polemical work in seven books against Faustus is lost, but in his numerous writings, which he composed partly during his exile in Sardinia and partly after his return to Africa, there breathes a spirit so truly Augustinian that he has been rightly called the “epitomized Augustine”. The blow dealt to Faustus had its effect both in Gaul and at Rome. Bishop Cæsarius of Arles, although a pupil of Lérins, subscribed to the Augustinian doctrine of grace, and his views were shared by many of the Gallic episcopate. Other bishops were indeed still inclined towards Semipelagianism. At a Synod of Valence (528 or 529) Cæsarius was attacked on account of his teaching, but was able to reply effectively. Having been assured of the “authority and support of the Apostolic See”, he summoned on 3 July, 529, the sharers of his views to the Second Synod of Orange, which condemned Semipelagianism as heresy.

In twenty-five canons the entire powerlessness of nature for good, the absolute necessity of prevenient grace for salutary acts, especially for the beginning of faith, the absolute gratuity of the first grace and of final perseverance, were defined, while in the epilogue the predestination of the will to evil was branded as heresy (cf. Denzinger-Bannwart, nn. 174-200). As Pope Boniface II solemnly ratified the decrees in the following year (530), the Synod of Orange was raised to the rank of an œcumenical council. It was the final triumph of the dead Augustine, the “Doctor of Grace”.**

 

[Philthy]

I believe mankind is morally responsible and wiil be judged. However, it sure seems your source makes mankind captain of his fate. Roman Catholicism sure seems semi-pelagius. Why does Rome deny being semi-pelagius when it’s clear that Rome is synergistic and not monergistic.

These are ridiculous claims. You are either not intellectually prepared to have this conversation or you are being lazy. I’ll give you the benefit of the doubt that you aren’t simply here to make inflammatory comments.
By the way, why are you posting comments when you haven’t presented the four simple definitions I requested? You did say it was an excellent suggestion, didnt you? Go through your own website and get those definitions of terms. Otherwise we are wasting time.

 

[Mannyfit75]

These are ridiculous claims. You are either not intellectually prepared to have this conversation or you are being lazy. I’ll give you the benefit of the doubt that you aren’t simply here to make inflammatory comments.
By the way, why are you posting comments when you haven’t presented the four simple definitions I requested? You did say it was an excellent suggestion, didnt you? Go through your own website and get those definitions of terms. Otherwise we are wasting time.

I was getting the same expression when he declared the Catholic faith practice SEMIPELAGIANISM. When in fact it was condemned by the Catholic Church in the Council of Orange.

 

[tGette]

 Quote:
                                                                  Originally Posted by **tGette**                     [forums.catholic-questions.org/images/buttons/viewpost.gif](http://forums.catholic-questions.org/showthread.php?p=4230932#post4230932)                 
             *From a Calvinist stand-point...once we seek God's forgiveness and repent of our sins...does God still remember our sins in some backlog, or archive, of our sins or is His recollection of our forgiven sins abolished so we can never be admonished for them?*

Please…a simple YES or NO will suffice.
Or at least a succinct answer!

 

[Philthy]

But at the end of the day, the end results are the same. Mankind determines his own fate.

Wrong. The fact that man even has a choice which determines salvation or condemnation is, in itself, a grace. Apart from God’s grace man would have no such choice.
Here’s a simple anology. A young man wishes to be a doctor. This requires a college education. He’s been accepted to a college, but has no money and no ability to borrow any. A wealthy philanthropist, hearing of his plight, gives him the money.
The young man goes to college does the work, gets the degree and fulfils his dream.

Now, did the young man, by choosing to attend, studying and working hard “determine his own fate” entirely? Of course not. All of that necessary effort was predicated upon the UNMERITED GIFT of financial support that he was given. Without that, he would have gone nowhere. The same is true with God’s grace. Christs work on the cross has opened up the POSSIBILITY of becoming a member of Gods family without that gift we go nowhere. That gift also requires action, effort and perseverance on our parts. Our free will must unite with faith to accomplish what we must do. It is God’s grace at each step of the way which allows us to accomplish our dream as well.

 

[Philthy]

While you are going through your definitions of “free” and “will”, please be sure to include:

• predetermines
• predestines
• foreordains
• causes
  Who knows a good online theological dictionary?

 

[RobHom]

But at the end of the day, the end results are the same. Mankind determines his own fate.

Manny goes into more detail than I would…but basically, yes, man determines his own fate, at least where his salvation is concerned.

This is the Catholic view of “semi-pelagianism”:

From here:

vivacatholic.wordpress.com/2007/07/02/catholicism-and-semi-pelagianism/

*Catholicism and Semi-Pelagianism
post info
By vivator
Categories: Predestination
Tags: catholicism, Predestination, Semipelagian

Some Protestants, notably Calvinists, may accuse Catholic Church of adopting Semi Pelagianism. Semi Pelagian teaching, which was developed by monks of Southern Gaul and Marseilles (in France) after 428 AD, attempts to have middle position between Pelagian and Augustinian. Pelagian denies original sin and believes that we can will and work for our salvation with God’s Grace only as facilitator. Semi-Pelagian, on the other hand, believes in original sin, but we, using our freedom, can still take the first initiative to seek salvation and only in later state we need God’s grace. In contrast Catholic Church teaches that God’s Grace always precedes our acts in relation to salvation, be it believing or obeying God’s commandments. Our freedom plays a role when we decide whether to cooperate or not with God’s given grace. In short in Catholicism God’s Grace precedes our freedom while in Semi-Pelagianism it is the other way around. Semi-Pelagian was condemned in Council of Orange in 529 AD and in the 16-th century ecumenical Council of Trent. The Catechism of the Catholic Church reaffirms Catholic position against semi-Pelagianism.

If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism — if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, “And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6). And again, “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God” (Ephesians 2:8). For those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers.
Canon V of Council of Orange

If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.
Council of Trent, Canon III of the Decree on Justification

Without God’s grace, he cannot by his own free will move himself toward justice in God’s sight
Catechism of the Catholic Church # 1993
*

Sorry my friend…but you have it wrong. We do not believe in “semi-pelagianism”.

 

[Reformed]

Manny goes into more detail than I would…but basically, yes, man determines his own fate, at least where his salvation is concerned.

Without God’s grace, he cannot by his own free will move himself toward justice in God’s sight
Catechism of the Catholic Church # 1993

.

#1993 is such an Arminian Protestant position. God brings you to a point of spiritual sight to see His Son, but does not reveal Christ enough so He does not invade your apparent free will. Is this what you believe?

I think we are at the point of discussing how powerful and effective is the work of Christ to save sinners. I believe in sovereign grace given only to the elect. I also remember one of the Roman Cathoics posted something very similar to that…The elect are given a special grace to endure to the end. Can someone please find that teaching from the Catholic Church again and post it?

 

[Mannyfit75]

Manny goes into more detail than I would…but basically, yes, man determines his own fate, at least where his salvation is concerned.

This is the Catholic view of “semi-pelagianism”:

From here:

vivacatholic.wordpress.com/2007/07/02/catholicism-and-semi-pelagianism/

*Catholicism and Semi-Pelagianism
post info
By vivator
Categories: Predestination
Tags: catholicism, Predestination, Semipelagian

Some Protestants, notably Calvinists, may accuse Catholic Church of adopting Semi Pelagianism. Semi Pelagian teaching, which was developed by monks of Southern Gaul and Marseilles (in France) after 428 AD, attempts to have middle position between Pelagian and Augustinian. Pelagian denies original sin and believes that we can will and work for our salvation with God’s Grace only as facilitator. Semi-Pelagian, on the other hand, believes in original sin, but we, using our freedom, can still take the first initiative to seek salvation and only in later state we need God’s grace. In contrast Catholic Church teaches that God’s Grace always precedes our acts in relation to salvation, be it believing or obeying God’s commandments. Our freedom plays a role when we decide whether to cooperate or not with God’s given grace. In short in Catholicism God’s Grace precedes our freedom while in Semi-Pelagianism it is the other way around. Semi-Pelagian was condemned in Council of Orange in 529 AD and in the 16-th century ecumenical Council of Trent. The Catechism of the Catholic Church reaffirms Catholic position against semi-Pelagianism.

If anyone says that not only the increase of faith but also its beginning and the very desire for faith, by which we believe in Him who justifies the ungodly and comes to the regeneration of holy baptism — if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, it is proof that he is opposed to the teaching of the Apostles, for blessed Paul says, “And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Philippians 1:6). And again, “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God” (Ephesians 2:8). For those who state that the faith by which we believe in God is natural make all who are separated from the Church of Christ by definition in some measure believers.
Canon V of Council of Orange

If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.
Council of Trent, Canon III of the Decree on Justification

Without God’s grace, he cannot by his own free will move himself toward justice in God’s sight
Catechism of the Catholic Church # 1993
*

Sorry my friend…but you have it wrong. We do not believe in “semi-pelagianism”.

Um, I never said that you believe in Semi-pelagianism. You did claim that the Catholic Church teaches semi-pelagianism, when in fact she does not.

 

[RobHom]

Um, I never said that you believe in Semi-pelagianism. You did claim that the Catholic Church teaches semi-pelagianism, when in fact she does not.

Manny… I think we have a set of “crossed wires”… I know you didn’t say that I believe in semi-pelagianism… I didn’t claim that Catholics believe in it. I claimed to the contrary…and the article that I posted supports that. Reformed may have claimed that, not I. I am in agreement with you!

 

[Mannyfit75]

Manny… I think we have a set of “crossed wires”… I know you didn’t say that I believe in semi-pelagianism… I didn’t claim that Catholics believe in it. I claimed to the contrary…and the article that I posted supports that. Reformed may have claimed that, not I. I am in agreement with you!

Oops, my bad. That msg was meant for Reformed.

 

[Mannyfit75]

#1993 is such an Arminian Protestant position. God brings you to a point of spiritual sight to see His Son, but does not reveal Christ enough so He does not invade your apparent free will. Is this what you believe?

I think we are at the point of discussing how powerful and effective is the work of Christ to save sinners. I believe in sovereign grace given only to the elect. I also remember one of the Roman Cathoics posted something very similar to that…The elect are given a special grace to endure to the end. Can someone please find that teaching from the Catholic Church again and post it?

I already provided Council documents from the Council of Orange. Google search Council of Orange and the other Councils which condemned semi-pelagianism.

These Councils are still binding and affirmed by all the Councils declared by the Church.

 

[RobHom]

#1993 is such an Arminian Protestant position.

While it may seem that way to you…its not so. There may be similarities, or so it would seem, but you would have to actual read the section on “Justification” from here:

scborromeo.org/ccc/p3s1c3a2.htm#I

*I. JUSTIFICATION

1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us “the righteousness of God through faith in Jesus Christ” and through Baptism:34

But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves as dead to sin and alive to God in Christ Jesus.35

1988 Through the power of the Holy Spirit we take part in Christ’s Passion by dying to sin, and in his Resurrection by being born to a new life; we are members of his Body which is the Church, branches grafted onto the vine which is himself:36

[God] gave himself to us through his Spirit. By the participation of the Spirit, we become communicants in the divine nature. . . . For this reason, those in whom the Spirit dwells are divinized.37

1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: "Repent, for the kingdom of heaven is at hand."38 Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.39

1990 Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God’s merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals.

1991 Justification is at the same time the acceptance of God’s righteousness through faith in Jesus Christ. Righteousness (or “justice”) here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.

1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:40

But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.41

**1993 Justification establishes cooperation between God’s grace and man’s freedom. On man’s part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent:

When God touches man's heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God's grace, he cannot by his own free will move himself toward justice in God's sight.42 **

1994 Justification is the most excellent work of God’s love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that “the justification of the wicked is a greater work than the creation of heaven and earth,” because "heaven and earth will pass away but the salvation and justification of the elect . . . will not pass away."43 He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.

1995 The Holy Spirit is the master of the interior life. By giving birth to the "inner man,"44 justification entails the sanctification of his whole being:

Just as you once yielded your members to impurity and to greater and greater iniquity, so now yield your members to righteousness for sanctification. . . . But now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life.45 *

They are not the same.

God brings you to a point of spiritual sight to see His Son, but does not reveal Christ enough so He does not invade your apparent free will. Is this what you believe?

I’m sorry…that sentence just doesn’t make sense to me.

 

[Reformed]

I assume Roman Catholicism is synergism in theology. Why isn’t synergisim another name for Arminianism or semi-pelagisim?

Monergism: In regeneration, the Holy Spirit unites us to Christ independent of any cooperation from our unregenerated human nature. He quickens us through the outward call cast forth by the preaching of His Word, disarms our innate hostility, removes our blindness, illumines our mind, creates understanding, turns our heart of stone to a heart of flesh – giving rise to a delight in His Word – all that we might, with our renewed affections, willingly & gladly embrace Christ. The Prophet Ezekiel inspired by the Holy Spirit asserted “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God.” (Eze 11:19, also 36:26) The Apostle Paul said, “For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction.” (1 Thess 1, 4, 5). I.e. In regeneration the word does not work alone but must be accompanied by the “germination” of the Holy Spirit. And again “…you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.” (1 Pet 1:23)

The Century Dictionary defines it as follows:

“In theology, the doctrine that the Holy Spirit is the only efficient agent in regeneration - that the human will possesses no inclination to holiness until regenerated, and therefore cannot cooperate in regeneration.”

It means that the very desire for faith, by which we believe in Him who justifies the ungodly comes to us through regeneration – and if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, he/she ignores the teaching of the Apostles, for Paul says, “…Even when we were dead in sins, [God] hath quickened us together with Christ, by grace ye are saved.” and “…he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.” (Titus 3:5) And again, “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God” (Eph. 2:8). or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, “What have you that you did not receive?” (1 Cor. 4:7), and, “But by the grace of God I am what I am” (1 Cor. 15:10).

It is in contrast to synergism which the Century Dictionary defines as

“…the doctrine that there are two efficient agents in regeneration, namely the human will and the divine Spirit, which, in the strict sense of the term, cooperate. This theory accordingly holds that the soul has not lost in the fall all inclination toward holiness, nor all power to seek for it under the influence of ordinary motives.”

For more in-depth treatment of this topic click here…

monergism.com/what_is_monergism.php

 

[RobHom]

Oops, my bad. That msg was meant for Reformed.

No problem…

 

[Mannyfit75]

I assume Roman Catholicism is synergism in theology. Why isn’t synergisim another name for Arminianism or semi-pelagisim?

Monergism: In regeneration, the Holy Spirit unites us to Christ independent of any cooperation from our unregenerated human nature. He quickens us through the outward call cast forth by the preaching of His Word, disarms our innate hostility, removes our blindness, illumines our mind, creates understanding, turns our heart of stone to a heart of flesh – giving rise to a delight in His Word – all that we might, with our renewed affections, willingly & gladly embrace Christ. The Prophet Ezekiel inspired by the Holy Spirit asserted “I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God.” (Eze 11:19, also 36:26) The Apostle Paul said, “For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction.” (1 Thess 1, 4, 5). I.e. In regeneration the word does not work alone but must be accompanied by the “germination” of the Holy Spirit. And again “…you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.” (1 Pet 1:23)

The Century Dictionary defines it as follows:

“In theology, the doctrine that the Holy Spirit is the only efficient agent in regeneration - that the human will possesses no inclination to holiness until regenerated, and therefore cannot cooperate in regeneration.”

It means that the very desire for faith, by which we believe in Him who justifies the ungodly comes to us through regeneration – and if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, he/she ignores the teaching of the Apostles, for Paul says, “…Even when we were dead in sins, [God] hath quickened us together with Christ, by grace ye are saved.” and “…he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit.” (Titus 3:5) And again, “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God” (Eph. 2:8). or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, “What have you that you did not receive?” (1 Cor. 4:7), and, “But by the grace of God I am what I am” (1 Cor. 15:10).

It is in contrast to synergism which the Century Dictionary defines as

“…the doctrine that there are two efficient agents in regeneration, namely the human will and the divine Spirit, which, in the strict sense of the term, cooperate. This theory accordingly holds that the soul has not lost in the fall all inclination toward holiness, nor all power to seek for it under the influence of ordinary motives.”

For more in-depth treatment of this topic click here…

monergism.com/what_is_monergism.php

Must you insist that Catholicism teaches a heresy it condemned in the Council of Orange, and Trent? No matter what kind of post you respond here, we Catholics will NOT believe you.

You keep on insisting these words, Arminianism or semi-pelagisim when in fact Arminianism development with Protestantism not Catholicism.

 

[Reformed]

Must you insist that Catholicism teaches a heresy it condemned in the Council of Orange, and Trent? No matter what kind of post you respond here, we Catholics will NOT believe you.

Do you at least agree that Roman Catholicism is a theology of synergism?

 

[Mannyfit75]

Do you at least agree that Roman Catholicism is a theology of synergism?

I never heard of such theology.

The theology of Catholicism concerning salvation is that we are saved by God through baptism. That even though, we are baptized or saved, the stains of original sin remain in us. We have the tendency to commit sin and if we do, we must confess our sins to God through His Sacrament of Reconciliation. God forgives sins through his priests.

God’s grace flows like running water to the Sacraments. In the end, we are judge by our deeds not faith.

 

[Mannyfit75]

Well, I look it up and it is more common in Eastern Orthodox and in the Protestant sect of Arminianism.

Here are some info on Arminianism.

Arminianism is a school of soteriological thought within Protestant Christianity based on the theological ideas of the Dutch Reformed theologian Jacobus Arminius (1560-1609)[1] and his historic followers, the Remonstrants. The doctrines’ acceptance stretches through much of mainstream, evangelical Protestantism. Due to the influence of Anglican priest and evangelist John Wesley, Arminianism is perhaps most prominent in the Methodist movement.[citation needed]

Arminianism holds to the following tenets:

Humans are naturally unable to make any effort towards salvation (see also prevenient grace).
Salvation is possible only by God’s grace, which cannot be merited.
No works of human effort can cause or contribute to salvation.
God’s election is conditional on faith in the sacrifice and Lordship of Jesus Christ.
Christ’s atonement was made on behalf of all people.
God allows his grace to be resisted by those who freely reject Christ.
Salvation can be lost, as continued salvation is conditional upon continued faith.
Arminianism is most accurately used to define those who affirm the original beliefs of Jacobus Arminius himself, but the term can also be understood as an umbrella for a larger grouping of ideas including those of Hugo Grotius, John and Charles Wesley, and others. There are two primary perspectives on how the system is applied in detail: Classical Arminianism, which sees Arminius as its figurehead, and Wesleyan Arminianism, which sees John Wesley as its figurehead. Wesleyan Arminianism is sometimes synonymous with Methodism. In addition, Arminianism is understood by some of its critics to also include Semipelagianism or even Pelagianism, though proponents of both primary perspectives vehemently deny these claims.

Within the broad scope of Church history, Arminianism is closely related to Calvinism (or Reformed theology), and the two systems share both history and many doctrines in common. Nonetheless, they are often viewed as rivals within Evangelicalism because of their disagreement over the doctrines of predestination and salvation.

I often heard you claim Catholic teaches similar doctrine of Arminianism but She does not.