Editing Synergism (section)

=== Characterization of the Pelagian-Augustinian salvation framework ===
The Pelagian-Augustinian framework serves as a key paradigm for understanding contemporary forms of synergism.{{sfn|Bounds|2011|pp=32–33}} Augustine argued that prevenient grace is necessary to prepare the human will for [[Conversion to Christianity|conversion]].{{sfn|McGrath|2001|p=356}} He maintained that God predetermined parents to seek baptism for their newborns, linking [[water baptism]] to [[Regeneration (theology)|regeneration]].{{sfn|Augustine|1994|pp=184, 196|loc=Sermons III/8, Sermon 294}} Furthermore, he viewed the divine grace that brings about conversion as unfailing.{{sfn|McGrath|2005|pp=107-110}}{{sfn|Bird|2021|p=89-90|ps=. "The asymmetry in Augustine’s doctrine of grace is here plainly stated: if a man believes, it is because he has been irresistibly drawn; but if he does not believe, “his determination stands alone.” All credit for conversion is attributed to God; all guilt for refusal, to man. In coming to this position, Augustine had not abandoned his previously developed notions of adjutive grace and the power of delight, but now comprehended that both the adjutum and the delectatio must be of overwhelming strength. Salvation comes to a man when God does a work in him by his Spirit that can neither fail nor be refused."}}{{sfn|Wilson|2018|p=106}}

The Semi-Augustinian stance builds upon Augustinian thought, also associating regeneration with water baptism.{{sfn|Denzinger|1954|loc=ch. Confirmation of the Council of Orange II, Item 178|ps=. "If anyone says, that just as the increase [of faith] so also the beginning of faith and the very desire of credulity, by which we believe in Him who justifies the impious, and (by which) we arrive at the regeneration of holy baptism (is) not through the gift of grace, that is, through the inspiration of the Holy Spirit reforming our will from infidelity to faith, from impiety to piety, but is naturally in us, he is proved (to be) antagonistic to the doctrine of the Apostles [...]".}} However, it rejects predetermination, allowing space for human decision, particularly in the act of faith.{{sfn|Denzinger|1954|loc=ch. Confirmation of the Council of Orange II, Item 199}} Thus, it maintains that vocation and the gift of faith are divine actions through [[prevenient grace]], while faith itself is a human action, and regeneration remains a divine action.{{sfn|Olson|2009|p=81}}{{sfn|Stanglin|McCall|2012|p=153}} The [[Semi-Pelagian]] position holds that [[vocation]] and conversion through [[Faith in Christianity|faith]] are human actions, while the "increase of faith" bringing [[Regeneration (theology)|regeneration]] is a divine action.{{Sfn|Pohle|1912}}{{sfn|Stanglin|McCall|2012|p=160}}{{sfn|Lambert|2005}} In [[Pelagianism]], humans possess the innate capacity to obey God. Consequently, all steps of salvation are voluntary human actions.{{sfn|Puchniak|2008|p=123}}{{sfn|Harrison|2016|p=79}} 

{| class="wikitable"
|+Comparison of the authors' actions in the Pelagian - Augustinian salvation frameworks
!Framework
!Augustinianism
!Semi-Augustinianism
!Semi-Pelagianism
!Pelagianism
|-
!
Salvation process type
|Divine monergism{{sfn|Barrett|2013|p=xxvii|loc={{zwnj}}|ps=. "[D]ivine monergism is the view of Augustine and the Augustinians."}}
|God-initiated synergism{{sfn|Bounds|2011}}{{sfn|Barrett|2013|p=xxvii|loc={{zwnj}}{{zwnj}}{{zwnj}}|ps=. "God-initiated synergism is the view of the Semi-Augustinians".}}
|Human-initiated synergism{{sfn|Barrett|2013|p=xxvii|loc={{zwnj}}{{zwnj}}|ps=. "[H]uman-initiated synergism is the view of Semi-Pelagianism".}}
|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."}}
|-
!Vocation
|God
|God
|Human
|Human
|-
!Conversion (gift of faith)
|God
|God
|Human
|Human
|-
!Conversion (faith)
|God
|Human
|Human
|Human
|-
!Regeneration
|God
|God
|God
|Human
|}