[5] The term "Semi-Pelagianism" was unknown in antiquity, appearing for the first time only in the last quarter of the 16th century in connection with Luis de Molina's doctrine of grace: opponents of this theologian believed they saw a close resemblance to the views advocated by monks of Southern Gaul at and around Marseille after 428.
Faustus' formulation contradicted e.g. the declaration of Pope Celestine I in 1428 against "despair in God's mercy" and was rebutted by the writings of Bishop Avitus of Vienne, that the intention to give satisfaction (if the sinner lived, in accordance with canon 13 of the First Council of Nicaea) was perfectly adequate for a genuine repentance.
The Epitome of the Lutheran Formula of Concord (1577) rejects "the false dogma of the Semi-Pelagians, who teach that man by his own powers can commence his conversion, but can not fully accomplish it without the grace of the Holy Spirit".
[8] Between 1590 and 1600, the term "Semi-Pelagianism" was applied to Luis de Molina's doctrine of grace, which at that time was accused of similarity to the teaching of the Massilians.
[6] The Orthodox Church generally emphasizes the synergistic doctrine of theosis in its conception of salvation as a process of personal transformation to the likeness of God in Christ through the Spirit.
[9] The accusation is rejected by Orthodox Christianity, which unlike the established Western traditions remained for the most part uninfluenced by Augustinian theology and holds that "for the regenerated to do spiritual good – for the works of the believer being contributory to salvation and wrought by supernatural grace are properly called spiritual – it is necessary that he be guided and prevented [preceded] by grace … Consequently, he is not able of himself to do any work worthy of a Christian life".
"[15] 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".
John Wesley (an Anglican defender of Arminianism and founder of Wesleyan Methodism) and other prominent classical and Wesleyan Arminians maintain a doctrine of sin that he called "total corruption" and "entire deprivation" of the human race, which is close but not identical to the Calvinist doctrine of original sin and total depravity.
[22] For Wesley, God is constantly seeking to recover his lost sheep, "not wanting anyone to perish, but everyone to come to repentance" (2 Peter 3:9, NIV).
By offering the will the restored capacity to respond to grace, the person then may freely and increasingly become an active, willing participant in receiving the conditions for justification.
"[23][24] The Roman Catholic Church, as mentioned above, condemned semi-pelagianism at the Council of Orange (529), but also does not accept the Calvinist interpretation of Augustine.
[26] The 1713 papal bull of Pope Clement XI, Unigenitus, in declaring Jansenism heretical, upheld the Jesuits' objections.