Editing Pelagianism (section)

==Pelagian controversy==
In 410, Pelagius and Caelestius fled Rome for Sicily and then North Africa due to the [[Sack of Rome (410)|Sack of Rome]] by [[Visigoths]].{{sfn|Bonner|2004}}{{sfn|Scheck|2012|p=82}} At the 411 [[Council of Carthage]], Caelestius approached the bishop [[Aurelius of Carthage|Aurelius]] for ordination, but instead he was condemned for his belief on sin and original sin.{{sfn|Teselle|2014|p=3}}{{sfn|Rackett|2002|p=224}}{{efn|According to [[Marius Mercator]], Caelestius was deemed to hold six heretical beliefs:{{sfn|Rackett|2002|p=224}} {{bulleted list|[[Adam]] was created mortal|Adam's sin did not corrupt other humans|Infants are born into the same state as Adam before the [[fall of man]]|Adam's sin did not introduce mortality|Following God's law enables man to enter the [[Kingdom of heaven (Gospel of Matthew)|Kingdom of Heaven]]|There were other humans, besides Christ, who were without sin}}}} Caelestius defended himself by arguing that this original sin was still being debated and his beliefs were [[orthodoxy|orthodox]]. His views on grace were not mentioned, although Augustine (who had not been present) later claimed that Caelestius had been condemned because of "arguments against the grace of Christ."{{sfn|Rackett|2002|pp=224–225, 231}} Unlike Caelestius, Pelagius refused to answer the question as to whether man had been created mortal, and, outside of Northern Africa, it was Caelestius' teachings which were the main targets of condemnation.{{sfn|Teselle|2014|p=3}} In 412, Augustine read Pelagius' ''[[Commentary on Romans (Pelagius)|Commentary on Romans]]'' and described its author as a "highly advanced Christian."{{sfn|Scheck|2012|p=79}} Augustine maintained friendly relations with Pelagius until the next year, initially only condemning Caelestius' teachings, and considering his dispute with Pelagius to be an academic one.{{sfn|Bonner|2004}}{{sfn|Teselle|2014|p=5}}

Jerome attacked Pelagianism for saying that humans had the potential to be sinless, and connected it with other recognized heresies, including Origenism, [[Jovinian]]ism, Manichaeanism, and [[Priscillianism]]. Scholar Michael Rackett noted that the linkage of Pelagianism and Origenism was "dubious" but influential.{{sfn|Rackett|2002|pp=228–229}} Jerome also disagreed with Pelagius' strong view of [[free will]]. In 415, he wrote {{lang|la|Dialogus adversus Pelagianos}} to refute Pelagian statements.{{sfn|Rackett|2002|p=230}} Noting  that Jerome was also an [[monk|ascetic]] and critical of earthly wealth, historian [[Wolf Liebeschuetz]] suggested that his motive for opposing Pelagianism was envy of Pelagius' success.{{sfn|Beck|2007|p=690}} In 415, Augustine's emissary [[Orosius]] brought charges against Pelagius at a council in Jerusalem, which were referred to Rome for judgement.{{sfn|Teselle|2014|p=5}}{{sfn|Beck|2007|pp=685–686}} The same year, the exiled [[Gaul|Gallic]] bishops [[Heros of Arles]] and [[Lazarus of Aix]] accused Pelagius of heresy, citing passages in Caelestius' {{lang|la|Liber de 13 capitula}}.{{sfn|Bonner|2004}}{{sfn|Rackett|2002|p=226}} Pelagius defended himself by disavowing Caelestius' teachings, leading to his acquittal at the [[Synod of Diospolis]] in [[Lod]], which proved to be a key turning point in the controversy.{{sfn|Bonner|2004}}{{sfn|Keech|2012|pp=39–40}}{{sfn|Rackett|2002|p=233}}  Following the verdict, Augustine convinced two [[synod]]s in North Africa to condemn Pelagianism, whose findings were partially confirmed by Pope [[Innocent I]].{{sfn|Bonner|2004}}{{sfn|Teselle|2014|p=5}} In January 417, shortly before his death, Innocent [[excommunicated]] Pelagius and two of his followers. Innocent's successor, [[Pope Zosimus|Zosimus]], reversed the judgement against Pelagius, but backtracked following pressure from the African bishops.{{sfn|Bonner|2004}}{{sfn|Keech|2012|pp=39–40}}{{sfn|Teselle|2014|p=5}}  Pelagianism was later condemned at the Council of Carthage in 418, after which Zosimus issued the {{lang|la|Epistola tractoria}} excommunicating both Pelagius and Caelestius.{{sfn|Bonner|2004}}{{sfn|Teselle|2014|p=6}} Concern that Pelagianism undermined the role of the clergy and [[episcopacy]] was specifically cited in the judgement.{{sfn|Beck|2007|p=687}}

At the time, Pelagius' teachings had considerable support among Christians, especially other ascetics.{{sfn|Puchniak|2008|p=123}} Considerable parts of the Christian world had never heard of Augustine's doctrine of original sin.{{sfn|Teselle|2014|p=6}} Eighteen Italian bishops, including [[Julian of Eclanum]], protested against the condemnation of Pelagius and refused to follow Zosimus' {{lang|la|Epistola tractoria}}.{{sfn|Wetzel|2001|p=52}}{{sfn|Teselle|2014|p=6}} Many of them later had to seek shelter with the Greek bishops [[Theodore of Mopsuestia]] and [[Nestorius]], leading to accusations that Pelagian errors lay beneath the [[Nestorian controversy]] over [[Christology]].{{sfn|Teselle|2014|p=7}} Both Pelagianism and [[Nestorianism]] were condemned at the [[First Council of Ephesus|Council of Ephesus]] in 431.{{sfn|Keech|2012|p=40}}{{sfn|Teselle|2014|p=7}} With its supporters either condemned or forced to move to the East, Pelagianism ceased to be a viable doctrine in the [[Latin West]].{{sfn|Wetzel|2001|p=52}} Despite repeated attempts to suppress Pelagianism and similar teachings, some followers were still active in the [[Ostrogothic Kingdom]] (493–553), most notably in [[Picenum]] and [[Dalmatia (Roman province)|Dalmatia]] during the rule of [[Theoderic the Great]].{{sfn|Cohen|2016|p=523}} Pelagianism was also reported to be popular in Britain, as [[Germanus of Auxerre]] made at least one visit (in 429) to denounce the heresy. Some scholars, including [[Nowell Myres]] and [[John Morris (historian)|John Morris]], have suggested that Pelagianism in Britain was understood as an attack on Roman decadence and corruption, but this idea has not gained general acceptance.{{sfn|Bonner|2004}}{{sfn|Rackett|2002|p=236}}