Editing Arminianism (section)

===Theological legacy===
[[File:Meister von Großgmain - Hl. Augustinus - 4859 - Kunsthistorisches Museum.jpg|left|thumb|259x259px|<bdi>Master of Großgmain.</bdi> (c. 1498). ''[[Augustine of Hippo|Augustinus]].'' ]]The Pelagian-Augustinian framework can serve as a key paradigm for understanding Arminianism's theological and historical legacy.{{sfn|Bounds|2011|pp=32–33}} Before [[Augustine of Hippo|Augustine]] (354–430), the [[Synergism|synergistic]] view of salvation was almost universally endorsed.{{sfn|Schaff|1997|loc=§ 173|ps=. "In anthropology and soteriology [Lactantius] follows the synergism which, until Augustine, was almost universal."}}{{sfn|Wiley|1941|pp=234-235|ps=. "Augustine, himself, distinctly advocated this [synergistic] position at first, but in his controversy with the Pelagians adopted a strictly monergistic system. He held to the total inability of man to exercise good works, and hence, until the individual was regenerated, there was no power to exercise faith. Grace, therefore, was bestowed solely upon the elect through effectual calling, and the atonement limited to those for whom it availed. Previous to this time, synergism had been the dominant theory, i.e., that the individual in his recovery from sin, works with God through grace universally bestowed as a free gift, in such a manner as to condition the result."}} [[Pelagius]] (c. 354–418), however, argued that humans could perfectly obey God by their own will.{{sfn|Puchniak|2008|p=124}} The [[Pelagianism|Pelagian]] view is therefore referred to as "humanistic [[monergism]]".{{sfn|Barrett|2013|p=xxvii|ps=. "[H]umanistic monergism is the view of Pelagius and Pelagianism".}}{{sfn|Peterson|Williams|2004|p=36|ps=. "[T]he humanistic monergism of Pelagius."}} This view was condemned at the [[Council of Carthage]] (418) and [[First Council of Ephesus|Ephesus]] (431).{{sfn|Teselle|2014|p=6}} In response, Augustine proposed a view in which God is the ultimate cause of all human actions, a stance that aligns with [[soft determinism]].{{sfn|Rogers|2004|p=1}} The [[Augustinianism|Augustinian]] view is therefore referred to as "divine monergism".{{sfn|Barrett|2013|p=xxvii|loc={{zwnj}}|ps=. "[D]ivine monergism is the view of Augustine and the Augustinians."}} However, [[Augustinian soteriology]] implied [[double predestination]],{{sfn|James|1998|p=103|ps=. "If one asks, whether double predestination is a logical implication or development of Augustine's doctrine, the answer must be in the affirmative."}} which was condemned by the [[Council of Arles (475)|Council of Arles]] (475).{{sfn|Levering|2011|p=37}}

During this period, a moderate form of Pelagianism emerged, later termed [[Semi-Pelagianism]]. This view asserted that [[human will]] initiates salvation, rather than divine [[Grace in Christianity|grace]].{{sfn|Stanglin|McCall|2012|p=160}} The Semi-Pelagian view is therefore described as "human-initiated [[synergism]]".{{sfn|Barrett|2013|p=xxvii|loc={{zwnj}}{{zwnj}}|ps=. "[H]uman-initiated synergism is the view of Semi-Pelagianism".}} In 529, the [[Council of Orange (529)|Second Council of Orange]] addressed Semi-Pelagianism and declared that even the inception of faith is a result of God's grace.{{sfn|Denzinger|1954|loc=ch. Second Council of Orange, art. 5-7}}{{sfn|Pickar|1981|p=797}}{{sfn|Cross|2005|p=701}} This highlights the role of [[prevenient grace]] enabling human belief.{{sfn|Olson|2009|p=81}}{{sfn|Stanglin|McCall|2012|p=153}} This view, often referred to as "Semi-Augustinian," is therefore described as "God-initiated synergism".{{sfn|Bounds|2011|pp=39–43}}{{sfn|Barrett|2013|p=xxvii|loc={{zwnj}}{{zwnj}}{{zwnj}}|ps=. "God-initiated synergism is the view of the Semi-Augustinians".}}{{sfn|Oakley|1988|p=64}}{{sfn|Thorsen|2007|loc=ch. 20.3.4}} The council also rejected [[predestination]] to [[evil]].{{sfn|Denzinger|1954|loc=ch. Second Council of Orange, art. 199|ps=. "We not only do not believe that some have been truly predestined to evil by divine power, but also with every execration we pronounce anathema upon those, if there are [any such], who wish to believe so great an evil."}} As Arminianism aligns with key aspects of this view,{{sfn|Bounds|2011|pp=39–43}} some see it as a return to [[early Church]] theological consensus.{{sfn|Keathley|2014|p=703|loc=ch. 12}} Moreover, Arminianism can also be seen as a soteriological diversification of Calvinism{{sfn|Magnusson|1995|p=62}} or, more specifically, as a theological middle ground between Calvinism and semi-Pelagianism.{{sfn|Olson|2014|p=6}}

Arminian theology generally divides into two main variations: Classical Arminianism, based on the teachings of Jacobus Arminius, and Wesleyan Arminianism, a closely related variation shaped primarily by John Wesley.{{sfn|Forlines|2001|p=xvii}}