Another important background factor was the teachings of Pelagius. He was a fifth-century monk who held that man did not have a sin nature and therefore was, at birth, neither corrupt in nature nor guilty in standing. He taught that Adam was a bad example and that Christ was a good example, urging people to follow Christ’s example. In his view, a person can obey God perfectly without grace. Salvation was possible, so he said, on account of merit that man can earn through good deeds.

Augustine strongly opposed Pelagius, and in a.d. 418 his teaching was condemned as heretical at the Council of Carthage. But the Church quickly drifted toward a middle ground between Augustine and Pelagius—a position often referred to as Semi-Pelagian. John Cassian (360 – c. 435) affirmed that there are effects of the fall of Adam that impact all humans, but man can take the first step toward God. He taught that grace is necessary for salvation, but once man takes the initial step toward God, God meets him with His grace. He said, “For when God sees us inclined to will what is good, He meets, guides, and strengthens us.”¹ This way of thinking would lead to a new development in the Church’s concept of grace and salvation that would remain and characterize the Dark Ages. It was clearly a move away from the light of the biblical gospel of grace and a move toward the darkness of works.

The Roman Church would eventually adopt a Semi-Pelagian view of man and salvation and thereby emphasize a system of meritorious works that would be necessary as proofs of grace. Faith plus works was prescribed as the only means of salvation. The light of the gospel was being veiled and darkness was covering the land.

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