Before Chalcedon
Gaul / Rome
Also: Prosper
⭐⭐ One thing he did changed the next thousand years. Olson (p. 286) records that he compiled anthologies of Augustine's teaching to refute Semi-Pelagianism, and that these anthologies tended to leave out or ignore predestination. Most later Catholic bishops and theologians, Olson goes on, knew Augustine's teaching on salvation only through Prosper's anthologies, without taking the trouble to read all of Augustine's works, and so they never knew that Augustine's writings included monergism. That is: the Augustine known in the Middle Ages was an Augustine with predestination filtered out by an anthology. This has the same structure as Origen on thread 1, but is more serious in kind — with Origen it was the man contradicting himself; here it is an act of editing by later people. It also explains why, at the Reformation, Luther and Calvin's rediscovery of Augustine was like discovering a new continent: they read the complete works, while the Middle Ages read the anthologies.
Below: first his own position, then the church’s verdict — kept separate. A rejected opinion keeps equal weight here.
His own position
A representative of the Augustinian side. He and Hilary the Layman wrote to Augustine (Letters 225 and 226) to report on the opposition around Marseilles; Augustine wrote On the Predestination of the Saints in response.
Threads he belongs to
Grace and Free Will
Round 1 · The Pelagian Controversy Claim ⭐⭐ His anthology of Augustine filtered out predestination — the Augustine the Middle Ages knew for a thousand years was this one.