397), to which Augustine replied a series of quotations from Ambrose which indicated the need for prevenient grace. Moreover, Augustine named the free will devoid of the help of prevenient grace, "captive free will" (). And, by the action of the grace, it becomes a "freed will" or literally a "freed free will" (). Developments In 529, at the Second Council of Orange, the question at hand was whether the doctrines of Augustine on God's providence were to be affirmed, or if Semi-Pelagianism could be affirmed. Semi-Pelagianism was a moderate form of Pelagianism which teaches that the first step of salvation is by human will and not the grace of God. The determination of the Council could be considered "semi-Augustinian". It defined that faith, though a free act of man, resulted, even in its beginnings, from the grace of God, enlightening the human mind and enabling belief. This describes the operation of prevenient grace allowing the unregenerate to repent in faith. On the other hand, the Council of Orange condemned the Augustinian teaching of predestination to damnation. The canons of the Council directly quoted Augustine's work related on the concept of prevenient grace (Canons 1, 2, 5, 6, 7) Boniface II (died in 532) writing to Caesarius of Arles, confirmed the notion of prevenient grace : "[W]e confirm by the authority of the Apostolic See your confession, in which in the Opposite way you explain that right faith in Christ and the beginning of all good will, according to Catholic truth, is inspired in the minds of individuals by the preceding grace of God." In Arminian theology Classical Arminianism Prevenient grace is a concept rooted in Arminian theology. Jacobus Arminius affirmed total depravity but believed that prevenient grace enables people to respond to God's offer of salvation: "Concerning grace and free will, this is what I teach according to the Scriptures and orthodox consent: Free will is unable to begin or to perfect any true and spiritual good, without grace. …This grace [prævenit] goes before, accompanies, and follows; it excites, assists, operates that we will, and co operates lest we will in vain." Theologian Robert E. Picirilli writes, quoting Arminius, that: "What Arminius meant by "prevenient grace" was that grace that precedes actual regeneration and which, except when finally resisted, inevitably leads to regeneration. He was quick to observe that this "assistance of the Holy Spirit" is of such sufficiency