Critics sometimes charge that Arminian theology (including its Wesleyan articulation) is Pelagian or Semi-Pelagian. The charge usually comes from those who are strict monergists, meaning that the believe salvation is effectually accomplished by God without the cooperation of the human person. For the most strident monergists, any doctrine of salvation which is not monergistic ought to be labelled “Pelagian,” or “Semi-Pelagian,” or perhaps identified as the start of a slippery slope that leads to Pelagianism. If you are looking for examples of writers to make this charge against Arminian theology, a good place to start is Roger Olson’s Arminian Theology: Myths and Realities.
Several times in Augustine’s Confessions we find Augustine praying: “Give me the grace to do as you command, and command me to do what you will.” In this prayer, Augustine is admitting that he needs God’s grace in a radical way—not only to know what God commands, but also to do what God commands. He is saying that he cannot obey God in his own power; he needs divine assistance.
Pelagius disagreed with Augustine’s assertion that human beings were incapable of obeying God in their own strength. He thought this idea might lead people to avoid personal moral responsibility. So Pelagius taught that human beings have complete freedom of the will, meaning that we inherently possess the freedom to obey God in every situation. Therefore, he said, we do not need divine grace to overcome sin. For Pelagius, we are all inherently capable of pleasing God, and therefore we are all obligated to offer God perfect obedience.
In a nutshell, Pelagianism denies original sin, and claims that human nature has not been corrupted and humans are capable of choosing good and avoiding sin without any special divine aid. In other words, human beings are capable of meriting salvation on their own without God’s grace.
Pelagius felt that Christians do receive grace from God, but the only kind of grace he felt that humans needed was the grace of illumination – knowing what God would have us to do. The only barrier to obedience would be our ignorance of God’s will. So the ten commandments, then, would be divine grace, offering us everything we need to live a life that is pleasing to God.
Augustine agreed that we need grace to illuminate our understanding, but disagreed that we have the inherent ability to obey. Sin has so infected and bound us that we are dependent upon grace for any good that we might do.
Salvation, then, in the Pelagian perspective comes through obedience; we are justified on the basis of our merits, which we gain through our obedience to God. Augustine taught that salvation comes through divine grace. Our only claim on salvation is the promise of grace through Christ. Even our good works are dependent upon grace, and therefore are not meritorious. This is the basis for the classic doctrine of total depravity.
It is quite clear that Arminians are not Pelagian, because Arminans affirm the doctrines of original sin and total depravity. Human salvation is completely dependent upon God’s grace, without which we would be helpless. While Arminians do hold that God’s prevenient grace provides fallen humanity with a measure of freedom so that we can respond to God, this freedom is not an inherent human quality. Rather, it is a gift of grace, without which we would be helpless.
Semi-Pelagianism is a mediating position between Augustine and Pelagius which was proposed later. In Semi-Pelagianism, the initial step towards salvation is made by the unaided human free will. In other words, the human person is capable of deciding to turn to Christ in faith, without any divine assistance. After that initial step is made, the Semi-Pelagian position proposes, divine grace is then poured out for the “increase of faith.” Semi-Pelagianism was condemned at the Council of Orange in 529.
Again, any responsible account of Arminian soteriology will make it clear that Arminians are not Semi-Pelagian. Arminians do not believe that human beings decide to exercise faith in Christ by an unaided act of the will. On the contrary, they affirm that, without divine grace, the fallen human person is incapable of turning to God. Prevenient grace frees the person so that such a response is possible.
What is distinctive about the Arminian position (as opposed to monergistic Reformed accounts) is that God’s grace is resistible, meaning that we can refuse his gracious offer of salvation. However, that hardly means that our acceptance of that offer is some kind of Pelagian or Semi-Pelagian meritorious “work.”