{"slug":"tmp1143.tmp1143.opp-lat1","id":"latin:ogl-pl:tmp1143.tmp1143.opp-lat1","title":"Concilium Arausicanum II. De Gratia Et Libero Arbitrio","title_source":"Concilium Arausicanum II. De Gratia Et Libero Arbitrio","author":"Caesarius Arelatensis Episcopus","genre":"canon-law","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:33:13Z","cost_usd":0.008104},"source":{"registry_id":"latin:ogl-pl:tmp1143.tmp1143.opp-lat1","work_id":"tmp1143.tmp1143.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1143/tmp1143/tmp1143.tmp1143.opp-lat1.xml"},"stats":{"passages":16,"english_words":3397,"coptic_letters":0,"source_letters":13340,"commentary_units":94,"commentary_kinds":10,"derived_notes":10,"ambiguities":31,"work_notes":6,"external_links":0,"timeline":6},"summary":{"work":"tmp1143.tmp1143.opp-lat1","abstract":"The Second Council of Orange (Concilium Arausicanum II), held in 529 under Bishop Caesarius of Arles, produced 25 canons on grace and free will that directly countered semi-Pelagian teachings. The canons affirm that divine grace is necessary for the beginning of faith, for human invocation, and for moral action, rejecting the notion that grace merely facilitates good works. Endorsed by Pope Boniface II in 531, the text was later incorporated into the Corpus Iuris Canonici and cited in Carolingian and Tridentine debates on predestination and grace. The earliest surviving manuscript is an 8th-century Bobbio codex (Paris, BNF lat. 12097). This edition lacks a critical apparatus; for full collation, consult C. Munier, Concilia Galliae (CChr.SL 148).","historical_context":"The council was held on 11 July 529 in Orange (Arausio), in the Kingdom of the Burgundians, under the presidency of Caesarius, bishop of Arles. It convened at the dedication of a basilica built by the patrician Liberius, reflecting local Gallic patronage. The canons were a direct response to semi-Pelagian positions, which held that human effort could initiate faith without prior grace. The council's decrees were later endorsed by Pope Boniface II in 531, giving them wider authority. The text survives in several early medieval manuscripts, often appended to collections of Gallic councils; the earliest witness is the 8th-century Bobbio manuscript (Paris, BNF lat. 12097). The canons were incorporated into the Corpus Iuris Canonici and cited by medieval theologians, notably in Carolingian debates on predestination and at the Council of Trent.","significance":"The canons of Orange II are a foundational statement on grace and free will in Western Christianity, shaping medieval and Reformation-era debates on predestination and sacramental efficacy. They were cited by Carolingian theologians and at Trent, and their incorporation into the Corpus Iuris Canonici ensured lasting influence on canon law and doctrine.","timeline":[{"date":"529","event":"Second Council of Orange held under Caesarius of Arles; 25 canons on grace and free will issued."},{"date":"531","event":"Pope Boniface II endorses the canons, giving them papal authority."},{"date":"8th c.","event":"Earliest surviving manuscript (Bobbio codex, Paris BNF lat. 12097) copied."},{"date":"9th c.","event":"Canons cited in Carolingian debates on predestination (e.g., Gottschalk of Orbais)."},{"date":"12th–13th c.","event":"Incorporated into the Corpus Iuris Canonici."},{"date":"1545–1563","event":"Council of Trent cites Orange II in its decrees on grace and justification."}],"relations":[{"work":"Corpus Iuris Canonici","relation":"incorporates the canons of Orange II","key":"","label":null,"url":null},{"work":"Concilia Galliae (CChr.SL 148)","relation":"critical edition with full manuscript collation","key":"","label":null,"url":null},{"work":"De gratia et libero arbitrio (Augustine)","relation":"theological source for the canons' anti-Pelagian stance","key":"","label":null,"url":null},{"work":"Council of Trent (Session 6 on Justification)","relation":"cites Orange II in debates on grace and free will","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the council is securely 529, but the earliest manuscript witness is from the 8th century, leaving a gap in transmission.","This edition (ogl-pl) lacks a critical apparatus of manuscript variants; consult Munier for full collation.","Canon 4's phrase 'gratia non solum per baptismum' has been interpreted differently in later scholastic debates; the original context concerns the necessity of grace for the beginning of faith, not merely sacramental efficacy."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000448,"generated":"2026-11-15T06:33:13Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1143/tmp1143/tmp1143.tmp1143.opp-lat1.xml"}],"checks":{"work":"tmp1143.tmp1143.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"repetition-warn","i":15}],"stats":{"passages":16,"translated":16,"commentary_passages":16,"commentary_units":94,"english_words":3397,"source_letters":13260,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The council was held in 529 under Caesarius of Arles. Its canons on grace and free will were a direct response to semi-Pelagian positions, and were later endorsed by Pope Boniface II in 531.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The canons of Orange II were incorporated into the Corpus Iuris Canonici and cited by medieval theologians, notably in the debates on predestination and grace during the Carolingian period and later at Trent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in several early medieval manuscripts, often appended to collections of Gallic councils. The earliest witness is the 8th-century Bobbio manuscript (Paris, BNF lat. 12097).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"This edition (ogl-pl) does not include a critical apparatus of manuscript variants. Readers should consult C. Munier, Concilia Galliae (CChr.SL 148) for a full collation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Canon 4's phrase 'gratia non solum per baptismum' has been interpreted differently in later scholastic debates; the original context concerns the necessity of grace for the beginning of faith, not merely for sacramental efficacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a set of 25 canons (capitula) from the Second Council of Orange, focused on the relationship between divine grace and human free will, rejecting the idea that grace is merely for the easier performance of good works.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: canon-law in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 16 narrative."},{"kind":"caution","severity":"caution","text":"9 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":16},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CONCILIUM ARAUSICANUM II.\n\nDE GRATIA ET LIDERO ARBITRIO a.\n\nIN DEDICATIONE BASILICÆ A LIBERIO PATRICIO CONSTRUCTÆ C LEBRATUM V NONAS JULIAS, DECIO JUNIORE V. C. CONSULE, ID EST ANNO CHRISTI 529, FELICIS IV PAPÆ b, ATHALARICI ITALIE REGIS 3.\n\n( Ex tomo V III Conciliorum Mans.)\n\nTITULI CAPITULORUM.\n\nI. Quod per peccatum Adæ non solum corpus, sed anima etiam læsa fuerit.\n\nII. Quod peccatum Adæ non ipsi solum nocuit, ad ad posteros quoque transiit.\n\nIII. Quod gratia Dei non ad invocationem detur, sed ipsa faciat ut invocetur.\n\nIV. Quod Deus ut a peccato purgemur, voluntatem nostram non exspectet, sed præparet.\n\nV. Quod initium fidei non ex nobis, sed ex gratia Dei sit.\n\nVI. Quod sine gratia Dei credentibus et petentibus misericordia non conferatur, cum gratia ipsa faciat, ut credamus et petamus.\n\nVII. Quod viribus naturæ bonum aliquid, quod ad salutem pertineat, cogitare aut eligere sine gratia non possimus.","english":"Second Council of Orange. On Grace and Free Will.\n\nAt the dedication of the basilica built by the patrician Liberius, celebrated on the Nones of July, under the consulship of Decius the Younger, vir clarissimus, that is, in the year of Christ 529, under Pope Felix IV, under Athalaric, king of Italy, in his third year.\n\n(From volume V of Mansi’s Councils.)\n\nTitles of the Chapters.\n\nI. That through the sin of Adam not only the body, but also the soul was injured.\n\nII. That the sin of Adam harmed not only himself, but also passed on to his descendants.\n\nIII. That the grace of God is not given in response to an invocation, but itself causes us to invoke.\n\nIV. That God, in order that we be cleansed from sin, does not wait for our will, but prepares it.\n\nV. That the beginning of faith is not from us, but from the grace of God.\n\nVI. That without the grace of God, mercy is not conferred upon those who believe and ask, since grace itself causes us to believe and to ask.\n\nVII. That by the powers of nature we cannot think or choose any good thing pertaining to salvation without grace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"TITULI CAPITULORUM","severity":"info","text":"The list of seven chapter titles precedes the canons proper, serving as a summary of the council's doctrinal headings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"V NONAS JULIAS, DECIO JUNIORE V. C. CONSULE, ID EST ANNO CHRISTI 529","severity":"info","text":"The council was dated to 11 July 529, under the consulship of Decius Junior, corresponding to the third year of King Athalaric and the pontificate of Pope Felix IV.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"IN DEDICATIONE BASILICÆ A LIBERIO PATRICIO CONSTRUCTÆ","severity":"info","text":"The council was held at the dedication of a basilica built by the patrician Liberius, a setting that underscores the local Gallic context of the proceedings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gratia Dei","severity":"info","text":"The phrase 'gratia Dei' is central to the canons, denoting divine grace as the necessary precondition for human invocation, faith, and moral action, not a response to human initiative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ex tomo V III Conciliorum Mans.","severity":"info","text":"The source edition is taken from volume V of Mansi's collection of councils, a standard reference for conciliar texts in early modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"LIDERO ARBITRIO","severity":"caution","text":"The Latin text reads 'LIDERO ARBITRIO' for 'libero arbitrio'; this is a scribal error or typographical variant, not a doctrinal alternative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact relationship between the chapter titles and the full canons is not specified; the titles may be later summaries.","The source edition's abbreviation 'Mans.' is ambiguous but standardly refers to Mansi's collection."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"VIII. Quod per liberum arbitrium ad gratiam baptismi pervenire nullus possit.\n\nIX. De adjutor;o Dei per quod bona operamur.\n\nX. De adjutorio Dei omnibus semper implorando.\n\nX I. De obligatione volorum.\n\nXII. Qualis nos diligat Deus.\n\nXIII. De reparatione liberi arbitrii.\n\nXIV. Quod ut liberemur a miseria misericordia Dei prævenimur.\n\nXV. Quod per gratiam Dei in melius mutetur fidelis.\n\nXVI. Quod ex eo quod habemus non sit gloriandum, cum ex Deo sit.\n\nXVII. De fortitudine Christiana.\n\nXVIII. Nullis meritis gratiam præveniri.\n\nXIX. Neminem niti Deo miserante.alvari.\n\nXX. Nihil boni hominem posse sine Deo.\n\nXXI. De natura et gratia.\n\nXXII. De his quæ hominum propria sunt.\n\nXXIII. De voluntate Dei et hominis.\n\nXXIV. De palmitibus vitis.\n\nXXV. De dilectione qua diligimus Deum.\n\nPRÆFATIO a.\n\nCum ad dedicationem basilicæ, quam illustrissimus præfectus et patricius filius noster Liberius in Aransica civitate fidelissima devotione construxit, D o propitiante et ipso invitante convenissemus, et de rebus quæ ad ecclesiasticam regulam pertinent, inter nos spiritalis fuisset oborta collatio; pervenit ad nos esse aliquos, qui de gratia et libero arbitrio per simplicitatem minus caute, et non secundum fidei catholicæ regulam, sentire velint.","english":"VIII. That no one can attain to the grace of baptism through free will.\n\nIX. On the help of God by which we do good works.\n\nX. On the help of God always to be implored.\n\nXI. On the obligation of vows.\n\nXII. In what manner God loves us.\n\nXIII. On the restoration of free will.\n\nXIV. That we are anticipated by the mercy of God in order to be freed from misery.\n\nXV. That the faithful person is changed for the better through the grace of God.\n\nXVI. That one should not boast of what one has, since it is from God.\n\nXVII. On Christian fortitude.\n\nXVIII. That grace is not preceded by any merits.\n\nXIX. That no one is saved without the mercy of God.\n\nXX. That man can do no good without God.\n\nXXI. On nature and grace.\n\nXXII. On those things which are proper to men.\n\nXXIII. On the will of God and of man.\n\nXXIV. On the branches of the vine.\n\nXXV. On the love with which we love God.\n\nPREFACE.\n\nWhen we had assembled for the dedication of the basilica which our most illustrious prefect and patrician son Liberius built in the city of Orange with most faithful devotion, God being propitious and inviting us, and when a spiritual discussion had arisen among us concerning matters which pertain to the ecclesiastical rule, it came to our attention that there are some who, through simplicity, wish to think less cautiously about grace and free will, and not according to the rule of the Catholic faith.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VIII. Quod per liberum arbitrium ad gratiam baptismi pervenire nullus possit.","severity":"info","text":"This is the eighth of twenty-five capitula (chapter headings) that precede the preface. The series lists doctrinal propositions to be affirmed by the council, each introduced by a Roman numeral.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gratiam baptismi","severity":"info","text":"The phrase 'grace of baptism' refers to the sacramental grace received in baptism, which the council insists cannot be attained by free will alone, a key point in the anti-Pelagian stance of the council.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"PRÆFATIO a.","severity":"info","text":"The preface explains the occasion: the dedication of a basilica built by Liberius, a high-ranking official (prefect and patrician), in Orange (Arausio). The council was convened under Pope Felix IV and King Athalaric in 529.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"de gratia et libero arbitrio per simplicitatem minus caute","severity":"info","text":"The preface identifies the target of the canons: those who, 'through simplicity,' think less cautiously about grace and free will. This reflects the council's aim to correct semi-Pelagian views, which were seen as a moderate but erroneous position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"PRÆFATIO a.","severity":"caution","text":"The preface is labeled 'a' in the source, possibly indicating a variant or additional preface in some manuscripts. The text is continuous and not corrupt, but the numbering of the capitula (VIII–XXV) suggests that the first seven are missing from this passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'adjutor;o' in capitulum IX is a scribal error for 'adjutorio' (help), as corrected in the English draft.","The phrase 'Neminem niti Deo miserante.alvari' in capitulum XIX is corrupt; the intended reading is likely 'Neminem niti Deo miserante salvari' (No one is saved without the mercy of God), as in the English draft."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Unde id nohis, secundum admonitionem et auctoritatem sedis apostolicæ c, justum ac rationabile visum, ut pauca capitula ab apostolica nobis sede transmissa d, quæ ab antiquis Patribus de sanctarum Scripturarum voluminibus in hac præcipue causa collecta sunt, ad do • cendos eos qui aliter quam oportet sentiunt, ab omnibus observanda, proferre et manibus nostris subscribere deberemus: quibus lectis, qui hucusque non sicut oportebat de gratia et libero arbitrio credidit, ad ea quæ fidei catholicx conveniunt animum suum inclinare non differar.\n\nCAPITULA a.\n\nI. Si quis per offensam prævaricationis Adae non totum, id est secundum corpus et animam, in deterius dicit hominem commutatum, sed animæ libertate illacsa durante, corpus tantummodo corruptioni credit obnoxium e, Pelagii errore deceptus, adversatur Scripturæ dicenti: Anima quæ peccaverit [peccat] ipsa morietur (Ezech. XVIII); et: Nescitis quoniam cui exhibetis ros servos ad obediendum, servi estis ejus cui obeditis (Rom. VI)? et: A quo quis superatur ejus et servus addiritur (II Petr. 11).","english":"Therefore, following the admonition and authority of the apostolic see, it has seemed just and reasonable to us that we ought to set forth and subscribe with our own hands the few chapters transmitted to us from the apostolic see, which were collected from the volumes of the holy Scriptures by the ancient Fathers especially for this cause, to be observed by all for the instruction of those who think otherwise than they ought. Upon reading these, whoever has hitherto not believed as he ought concerning grace and free will should not delay in inclining his mind to those things which agree with the Catholic faith.\n\nCHAPTERS.\n\nI. If anyone says that through the offense of Adam's transgression not the whole man, that is, according to body and soul, was changed for the worse, but believes that, with the freedom of the soul remaining unharmed, only the body is subject to corruption, being deceived by the error of Pelagius, he contradicts Scripture which says: \"The soul that has sinned [sins] shall itself die\" (Ezekiel 18); and: \"Do you not know that to whom you show yourselves servants for obedience, you are servants of him whom you obey?\" (Romans 6); and: \"By whom one is overcome, to him he is also added as a servant\" (2 Peter 2).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Unde id nohis","severity":"info","text":"The opening phrase 'Unde id nohis' is a textual crux; the source edition likely contains a scribal error for 'Unde id nobis'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sedis apostolicæ","severity":"info","text":"'Sedis apostolicæ' refers to the apostolic see, i.e., the bishop of Rome, whose authority is invoked to justify the canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Anima quæ peccaverit ipsa morietur","severity":"info","text":"The citation 'Anima quæ peccaverit ipsa morietur' is attributed to Ezekiel 18, but the exact wording does not match the Vulgate; it may be a loose quotation or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nescitis quoniam cui exhibetis ros servos ad obediendum, servi estis ejus cui obeditis","severity":"info","text":"This citation from Romans 6 is a paraphrase; the Vulgate reads 'Nescitis quoniam cui vos exhibetis servos ad obediendum, servi estis eius cui obeditis?' (Rom 6:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"A quo quis superatur ejus et servus addiritur","severity":"info","text":"The citation from 2 Peter 2 is corrupt; the Vulgate reads 'a quo quis superatur, eius et servus addicitur' (2 Pet 2:19). The text has 'addiritur' for 'addicitur'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Pelagii errore deceptus","severity":"info","text":"Pelagius (c. 354–418) taught that original sin did not affect the soul's freedom; this canon directly counters that view, asserting that both body and soul were corrupted by Adam's fall.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Unde id nohis' is likely a scribal error for 'Unde id nobis', but the exact intended reading is uncertain.","The scripture citations are paraphrased or contain variant readings; the exact Vulgate verses are not quoted verbatim."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"II. Si quis soli Adae prævaricationem suam, non ct cjus propagini, asserit nocuisse; aut certe mortem tantum corporis, quæ pœna peccati est, non autem et peccatum, quod mors est animæ, per unum hominem in omne genus humanum transisse testatur, injustitiam Deo dabit, contradicens Apostolo dicenti: Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt (Rom. v) d.\n\nIII. Si quis ad invocationem humanam [invocatione humana] gratiam D i dicit posse conferri, non autem ipsam gratiam-facere, ut invocetur a nobis, contradicit Isaiæ prophetæ vel Apostolo idem dicenti: Intentus sum a non quaerentibus me; palam apparui his qui me non interrogabant [interrogaverunt] (Isai. LXV; Rom. x).\n\nIV. Si quis ut a peccato purgemur, voluntatem nostram Deum exspectare contendit, non autem ut etiam [jam] purgari velimus, per sancti Spiritus infusionem et operationem in nos fieri confitetur, resistit ipsi Spiritui sancto per Salomonem I dicenti [et Apostolo dicenti]: Præparatur voluntas a Domino (Prov. VIII, juxta LXX); ci Apostolo salubriter prædicanti: Deus est qui operatur in vobis et velle et perficere pro bona voluntate (Philipp. II).","english":"II. If anyone asserts that Adam's transgression harmed only him, and not his offspring; or certainly testifies that only the death of the body, which is the penalty of sin, and not also sin itself, which is the death of the soul, passed through one man into the whole human race, he will attribute injustice to God, contradicting the Apostle who says: Through one man sin entered into the world, and through sin death, and thus death passed through to all men, in whom all have sinned (Rom. 5).\n\nIII. If anyone says that grace can be conferred by human invocation, and not that grace itself causes us to be invoked, he contradicts the prophet Isaiah or the Apostle saying the same: I was intent upon those not seeking me; I appeared openly to those who did not ask for me (Isa. 65; Rom. 10).\n\nIV. If anyone contends that God awaits our will in order for us to be cleansed from sin, and does not confess that even our desire to be cleansed is brought about in us through the infusion and operation of the Holy Spirit, he resists the Holy Spirit Himself through Solomon saying [and the Apostle saying]: The will is prepared by the Lord (Prov. 8, according to the LXX); and the Apostle salubriously preaching: It is God who works in you both to will and to accomplish for good will (Phil. 2).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"II. Si quis ... III. Si quis ... IV. Si quis","severity":"info","text":"Canons II–IV follow a standard conciliar anathema pattern: a conditional clause (Si quis) states the condemned position, followed by a consequence (injustitiam Deo dabit, contradicit, resistit) and a scriptural proof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Per unum hominem peccatum intravit in mundum","severity":"info","text":"The citation of Rom. 5 in canon II is a conflation of Rom 5:12 and 5:14; the phrase 'in quo omnes peccaverunt' echoes the Vulgate's 'per quem omnes peccaverunt' (Rom 5:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Intentus sum a non quaerentibus me","severity":"info","text":"The citation in canon III conflates Isa 65:1 (LXX: 'I am intent, and I did not hide myself') with Rom 10:20–21, where Paul adapts the same Isaiah passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Præparatur voluntas a Domino","severity":"info","text":"The citation of Prov 8 (according to the LXX) in canon IV is not found in the Hebrew or Vulgate Proverbs; it likely derives from a Greek text of Prov 8:22 (LXX: 'The Lord prepared the will').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gratiam ... facere, ut invocetur a nobis","severity":"info","text":"Canon III counters semi-Pelagian teaching that human invocation precedes grace; the Council asserts that grace itself causes the invocation, a position later affirmed at the Council of Orange (529).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Deus est qui operatur in vobis et velle et perficere pro bona voluntate","severity":"info","text":"The citation of Phil 2:13 (Vulgate) in canon IV is a free adaptation; the phrase 'pro bona voluntate' is not in the standard Vulgate text, reflecting a variant or paraphrase used in the conciliar tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of canon II has 'non ct cjus propagini' where 'ct' is a scribal error for 'et' (non et eius propagini).","The citation of Prov 8 in canon IV is marked 'juxta LXX' but does not correspond exactly to any known LXX manuscript; the source is uncertain.","The phrase 'intentus sum a non quaerentibus me' in canon III is a conflation; the original Isa 65:1 LXX reads 'I am intent, and I did not hide myself'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"V. Si quis sicut angmentum, ita etiam initium fidei, ipsumque credulitatis affectum, quo in eum credimus qui justificat impium, et ad generationem sacri baptismatis, pervenimus, per gratiæ donum, id est per inspirationem Spiritus san ti corrigentem voluntatem nostram ab infidelitate ad fidem, ab impietate ad pietatem, sed naturaliter [et naturaliter nobis inesse dicit, apostolicis dogmatibus adversarius approbatur, beato Paulo docente: Confidimus, quia qui cœpit in nobis bonum opus, perficiet usque in diem Domini nostri Jesu Christi (Philipp. I); et illud: Vobis datum est pro Christo non solum ut in eum credatis, sed etiam ut pro illo potiamini (Ibid.); et: Gratia salvi facti estis per fidem, et hoc non ex vobis; Dei enim donum est (Ephes. II). Qui enim fidem qua in Deum credimus dicunt esse naturalem, omnes eos, qui ab Ecclesia Christi alieni sunt, quodammodo fideles esse definiunt o.","english":"V. If anyone says that just as the increase, so also the beginning of faith, and that very disposition of belief, by which we believe in Him who justifies the impious, and by which we come to the generation of sacred baptism, is present in us naturally [and not by the gift of grace, that is, by the inspiration of the Holy Spirit correcting our will from unbelief to faith, from impiety to piety], he is shown to be an adversary of apostolic teachings, the blessed Paul teaching: We are confident that He who has begun a good work in us will complete it until the day of our Lord Jesus Christ (Philippians 1); and that: It has been given to you for Christ not only to believe in Him, but also to suffer for Him (Ibid.); and: You have been saved by grace through faith, and this not from yourselves; for it is a gift of God (Ephesians 2). For those who say that the faith by which we believe in God is natural, in a certain way define all those who are alien to the Church of Christ as believers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"V. Si quis sicut angmentum, ita etiam initium fidei","severity":"info","text":"This canon contrasts the beginning (initium) and increase (augmentum) of faith, asserting both are gifts of grace, not natural endowments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"naturaliter","severity":"info","text":"The Latin 'naturaliter' (naturally) is the key term being rejected; the canon denies that faith arises from nature alone, insisting on grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. I; Ephes. II","severity":"info","text":"The canon cites Philippians 1:6 (Vulgate) and Ephesians 2:8 (Vulgate) to support the grace-origin of faith, though the exact verses are adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"adversarius approbatur","severity":"info","text":"This canon targets semi-Pelagian views, especially those of Faustus of Riez, who held that the beginning of faith could be natural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"omnes eos, qui ab Ecclesia Christi alieni sunt, quodammodo fideles esse definiunt","severity":"info","text":"The canon argues that if faith were natural, pagans and heretics would be believers, a point later used in debates on the necessity of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"et naturaliter [et naturaliter nobis inesse dicit","severity":"caution","text":"The Latin text has a repetition 'et naturaliter [et naturaliter' likely a scribal error; the English draft omits the first 'et naturaliter'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sicut angmentum, ita etiam initium fidei' could be read as comparing the increase and beginning of faith, but the canon's intent is to deny natural origin to both.","The citation 'Philipp. I' is ambiguous; it may refer to Philippians 1:6 or a broader passage."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"VI. Si quis sine gratia Dei credentibus, volentibus, desiderantibus, conantibus, laborantibus 5, vigilantibus, studentibus, potentibus, quærentibus, pulsantibus nobis misericordiam dicit conferri divinitus; non autem ut credamus, velimus, vel hæc omnia, sicut oportet, arere valeamus, per infusionem et inspirationem sancti Spiritus in nobis fieri confitetur ',et aut humilitati aut obedien iae humanae subjungit gratiæ adjutorium, nec ut obedientes et humiles simus ipsius gratiæ donum esse consentit, resistit Apostolo dicenti: Quid habes quod non accepisti ( I Cor. IV)? et: Gratia Dei sum id quod sum (I Cor. XV).\n\nVII. Si quis per naturæ vigorem bonum aliquid, quod ad salutem pertinet vitæ aeternæ, cogitare ut expedit, aut eligere, sive salutari [salvari], id est evangelicae' praedicationi consentire posse confirmat absque illuminatione et inspiratione Spiritus sancti, qui dat omnibus suavitatem in consentiendo et credendo veritati, hæretico fallitur spir tu, non intelligens vocem Dei in Evangelio dicentis: Sine me nihil pontestis facere (Joan. XV); ct illud Apostoli: Non quod idonei simus cogitare aliquid a nobis, quasi ex nobis, sed sufficientia nostra ex Deo est (II Cor. IU) a.","english":"VI. If anyone says that mercy is divinely conferred upon us who are believing, willing, desiring, striving, laboring, watching, studying, being capable, seeking, knocking, and not that we are able to believe, or to will, or to perform all these things as we ought, through the infusion and inspiration of the Holy Spirit in us, and either subordinates the help of grace to human humility or obedience, or does not consent that it is the gift of grace itself that we are obedient and humble, he resists the Apostle saying: \"What do you have that you have not received?\" (1 Cor. 4); and: \"By the grace of God I am what I am\" (1 Cor. 15).\n\nVII. If anyone affirms that by the vigor of nature he can think anything good, which pertains to the salvation of eternal life, as is expedient, or choose, or be saved, that is, consent to evangelical preaching, without the illumination and inspiration of the Holy Spirit, who gives to all sweetness in consenting to and believing the truth, he is deceived by a heretical spirit, not understanding the voice of God in the Gospel saying: \"Without me you can do nothing\" (John 15); and that of the Apostle: \"Not that we are fit to think anything from ourselves, as if from ourselves, but our sufficiency is from God\" (2 Cor. 3).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VI. Si quis ... VII. Si quis","severity":"info","text":"Canons VI and VII form a pair, each opening with 'Si quis' and condemning a position that denies the necessity of grace for specific human actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quid habes quod non accepisti?","severity":"info","text":"The citation 'Quid habes quod non accepisti?' is attributed to 1 Cor. 4, but the exact phrase is not found in the Vulgate; it may be a loose paraphrase of 1 Cor. 4:7 or a memory variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gratia Dei sum id quod sum","severity":"info","text":"The phrase 'Gratia Dei sum id quod sum' is attributed to 1 Cor. 15, but it does not appear verbatim in the Vulgate; it echoes 1 Cor. 15:10 or similar Pauline expressions of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sine me nihil potestis facere","severity":"info","text":"The citation 'Sine me nihil potestis facere' is attributed to John 15, but the Vulgate John 15:5 reads 'sine me nihil potestis facere' only in some manuscripts; it is a common patristic paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Non quod idonei simus cogitare aliquid a nobis, quasi ex nobis, sed sufficientia nostra ex Deo est","severity":"info","text":"This citation is attributed to 2 Cor. 3, but the Vulgate 2 Cor. 3:5 reads 'non quod idonei simus' in a different context; the phrase is a composite or memory citation common in semi-Pelagian debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"haeretico fallitur spiritu","severity":"info","text":"The phrase 'haeretico fallitur spiritu' reflects the conciliar language of the Second Council of Orange (529), which opposed semi-Pelagianism and affirmed Augustine's doctrine of grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of canons VI and VII contains scriptural citations that do not match the Vulgate exactly; they may be memory variants or composite quotations. The English draft translates 'salvari' as 'be saved' but the Latin has 'salvari' as a variant reading; the intended meaning is 'to be saved' or 'to consent to salvation'."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"VIII, Si quis alios misericordia (Prosper., contra Collat., cap. 5, 53, 58), alios vero per liberum ubitrium, quod in omnibus, qui de prævaricatione primi hominis nati sunt, constat esse vitiatum, ad gratiam baptismi posse venire conitendit, a recta fide probatur alienas. Is enim omnium liberum arbitrium per peccatum primi hominis asserit infirmatum; aut certe ita læsum putat, ut tamen quidam valeant sine revelatione Dei mysterium salutis æternæ per semetipsos posse conquirere. Quod quam sit contrarium, ipse Dominus probai, qui non aliqueM, sed neminem ad se posse venire testatur, nisi quem Pater attaraxerit, sicut et Petro dicit: Beatus ea, Simon Barjona. quia caro et sanguis non revelavit tibi, sed Pater meus qui in cælis est; et Apostolus: Nemo potest dicere Dominum Jesum [Jesum Christum] nisi in Spiritu sancto (I Cor. XII).\n\nIX. Divini est muneris ( Prosper., contra Collat., cap. 24), cum et rectc cogitamus, et pedes nostros a falsitate et injustitia continemus. Quoties enim bona agimus, Deus in nobis atque nobiscum ut operemur operatur c.","english":"VIII. If anyone contends that some are brought by mercy, but others by free will—which in all who are born from the transgression of the first man is manifestly corrupted—to the grace of baptism, he is proven to be alien from the right faith. For he asserts that the free will of all is weakened through the sin of the first man; or at least he thinks it so injured that some are nevertheless able, without the revelation of God, to acquire the mystery of eternal salvation by themselves. How contrary this is, the Lord himself proves, who testifies that not some, but no one can come to him unless the Father has drawn him, as he also says to Peter: \"Blessed are you, Simon Bar-Jonah, because flesh and blood did not reveal this to you, but my Father who is in heaven\"; and the Apostle: \"No one can say 'Lord Jesus [Jesus Christ]' except in the Holy Spirit\" (1 Cor. 12:3).\n\nIX. It is a divine gift (Prosper, Against the Collator, ch. 24) when we both think rightly and restrain our feet from falsehood and injustice. For whenever we do good works, God in us and with us works so that we may work.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VIII, IX","severity":"info","text":"Canons VIII and IX are distinct units in the conciliar series, each with its own anathema or doctrinal assertion. Canon VIII condemns a specific error; Canon IX states a positive doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"misericordia","severity":"info","text":"Misericordia here denotes divine mercy as the exclusive means of grace, contrasted with free will. The term is central to the anti-Pelagian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"liberum arbitrium","severity":"info","text":"Liberum arbitrium (free will) is described as vitiatum (corrupted) in all born from original sin, a key Augustinian position affirmed by the council.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Beatus es, Simon Barjona...","severity":"info","text":"The citation of Jesus’ words to Peter is not a direct biblical verse but a paraphrase of Matthew 16:17, emphasizing divine revelation as necessary for salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo potest dicere Dominum Jesum nisi in Spiritu sancto","severity":"info","text":"This citation of 1 Corinthians 12:3 (Vulgate) is used to support the necessity of the Holy Spirit for confessing Christ, reinforcing the anti-Pelagian argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Prosper., contra Collat.","severity":"info","text":"The marginal references to Prosper of Aquitaine’s 'Contra Collatorem' indicate that the canons draw on his anti-Pelagian writings, likely from the 430s.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'aliquem' in the phrase 'non aliquem, sed neminem' is ambiguous: it could mean 'not some, but no one' or 'not someone, but no one'; the translation adopts the former as more natural.","The citation '1 Cor. XII' in the Latin is ambiguous: it refers to 1 Corinthians 12, but the verse quoted (Nemo potest dicere...) is actually 1 Corinthians 12:3 in the Vulgate; modern Bibles place it at 12:3."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"X. Adjutorium Dei etiam renatis ac sanctis I samper est implorandum, ut ad finem bonum pervenire, vel in bono possint opere perdurare.\n\nXI. Nemo quidquam Domino recte voverit, nisi ab ipso acceperit quod voveret sicut legitur: Quæ de manu tua accepimus damus tibi (1 Par. XXIX) d.\n\nXU. Tales nos amat Deus, quales futuri sumus ipsius dono, non quales sumus nostro merito e.\n\nXIII. ArbiLrium voluntatis [libertatis] 3. in primo homine infirmatum nisi per gratiam baptismi non potest reparari: quod amissum, ais! a quo potuit dari, non potest reddi. Unde Veritas ipsa dicit: Si vos Filius liberavit [ liberaverit ], tune vere liberi eritis f.\n\nXIV. Nullus miser de quacunque [quantacunque] miseria liberatur, nisi qui Dei misericordia praevcnitur, sicut dicit Psalmista: Cito anticipet [cite antecepit] nos misericordia tua, Domine (Psal. LXXVIII); et illud: Deus meus, misericordia ejus præveniet me (Psal. LVIII) g.","english":"X. The help of God is to be implored even by the regenerate and the saints, that they may attain a good end or be able to persevere in good work.\n\nXI. No one rightly vows anything to the Lord unless he has received from Him that which he vows, as it is read: “What we have received from your hand, we give to you” (1 Par. 29).\n\nXII. God loves us as we shall be by His gift, not as we are by our own merit.\n\nXIII. The will’s [freedom’s] choice, weakened in the first man, cannot be repaired except through the grace of baptism: what was lost, as it could be given by the one who could give it, cannot be restored. Hence Truth itself says: “If the Son has freed you, then you will truly be free.”\n\nXIV. No wretch is freed from any misery, however great, unless he is preceded by the mercy of God, as the Psalmist says: “Let your mercy quickly anticipate us, O Lord” (Ps. 78); and this: “My God, His mercy will anticipate me” (Ps. 58).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Canons X–XIV form a continuous block on the necessity of divine grace for perseverance, vows, merit, free will, and liberation from misery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Par. XXIX","severity":"info","text":"The citation '1 Par. XXIX' likely refers to 1 Paralipomenon (1 Chronicles) 29, but the verse is not standard; it may be a liturgical or Vetus Latina variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXXVIII","severity":"info","text":"Psalm 78 (LXX) corresponds to Psalm 79 in the Hebrew numbering; the phrase 'Cito anticipet nos misericordia tua' is not verbatim in the Vulgate, suggesting a Vetus Latina or liturgical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LVIII","severity":"info","text":"Psalm 58 (LXX) corresponds to Psalm 59 in the Hebrew numbering; the citation 'Deus meus, misericordia ejus præveniet me' is not found in the Vulgate, again indicating a Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Arbitrium voluntatis [libertatis]","severity":"info","text":"The bracketed 'libertatis' is a gloss or variant; the canon uses 'arbitrium voluntatis' to denote free choice, a key term in the grace–free will debate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Canon XIII echoes Augustine's anti-Pelagian insistence that free will, lost through original sin, can only be restored by baptismal grace; the phrase 'quod amissum, a quo potuit dari, non potest reddi' is a logical axiom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references in canons XI and XIV are not exact Vulgate citations; they may derive from Vetus Latina or liturgical sources, and the precise verses are uncertain.","The phrase 'ais!' in canon XIII is unclear; it may be a scribal error or an abbreviation for 'ait' (he says)."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"XV. Ab co quod formavit Deus mutatus est Adam, sed in pejus per [propter] iniquitatem suam: ab co quod operata est iniquitas mutatur fidelis, sed in melus per gratiam Dei. Illa ergo mutatio fuit prævaricaloris primi; haec secundum Psalmistam: Mutetio est dexteræ excelsi (Psal. LXXVI) h.\n\nXVI. Nemo ex eo [in co] quod videtur habere glerirtur, tanquam non accepecit; aut ideo se putet accepisse quia littera extrinsecus, vel ut legeretur apparuit, vel ut audiretur sonuit. Nam sicut Apostolus dicit: Si per legem justitia, ergo Christus gratis mortuus est. Ascendens in altum caplivavit captivitatem, dedit doMO hominibus. (Gal. II; Psal. LXVII; Ephes. IV). Inde habet quicunque habet. Quisquis autem se inde habere negat; aut vere non habet, aut id quod vi detur habere [habet] aufertur [auferetur] ab eo i.\n\nXVII. Fortitudinem gentilium mundana curiditas. fortitudinem autem Christianorum Dei charitas facil, quae diffusa est in cordibus nostris, non per voluntalis arbitrium quod est in nobis [nobis], sed per Spritum sanctum qui datus est nobis i.","english":"XV. Adam was changed from what God formed him, but for the worse through his own iniquity; the faithful person is changed from what iniquity wrought, but for the better through the grace of God. That change, therefore, was of the first transgressor; this, according to the Psalmist: \"A change of the right hand of the Most High\" (Ps. LXXVI).\n\nXVI. Let no one boast concerning what he seems to have, as if he did not receive it; or think that he received it because the letter outwardly appeared, either to be read or to sound so that it might be heard. For as the Apostle says: \"If justice were through the law, then Christ died in vain.\" Ascending on high, he led captivity captive, he gave gifts to men (Gal. II; Ps. LXVII; Eph. IV). From that source whoever has, has it. But whoever denies that he has it from that source either truly does not have it, or what he seems to have is taken away from him.\n\nXVII. The fortitude of pagans is worldly covetousness; but the fortitude of Christians is the love of God, which is diffused in our hearts, not through the will's choice which is in us, but through the Holy Spirit who is given to us.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mutetio est dexteræ excelsi (Psal. LXXVI)","severity":"info","text":"The psalm citation is Ps. 76:11 (Vulgate numbering), where 'change of the right hand' signifies divine intervention. The Latin text uses 'mutatio' as a keyword contrasting Adam's fall with the faithful's improvement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si per legem justitia, ergo Christus gratis mortuus est","severity":"info","text":"This echoes Gal. 2:21, where Paul argues that if righteousness comes through the law, then Christ's death is superfluous. The canon uses it to deny that external reading or hearing of Scripture confers grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ascendens in altum caplivavit captivitatem, dedit doMO hominibus","severity":"info","text":"The phrase conflates Ps. 67:19 (Vulgate) and Eph. 4:8, referring to Christ's ascension and gift-giving. The text is corrupt: 'doMO' likely stands for 'dona' (gifts).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Fortitudinem gentilium mundana curiditas","severity":"info","text":"The canon contrasts pagan fortitude (driven by worldly covetousness) with Christian fortitude (rooted in charity). This reflects Augustine's anti-Pelagian polemic, where true virtue requires grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"per voluntalis arbitrium quod est in nobis [nobis]","severity":"info","text":"'Voluntalis arbitrium' is a variant spelling for 'voluntatis arbitrium' (free choice of the will). The canon denies that charity arises from human will alone, asserting it comes through the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ab eo quod operata est iniquitas mutatur fidelis","severity":"info","text":"The Latin is ambiguous: 'ab eo' could mean 'from that which' (the state produced by iniquity) or 'by that which' (iniquity itself). The translation adopts the former, consistent with the contrast to Adam's change.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ab eo quod operata est iniquitas' could be read as 'from that which iniquity wrought' (state) or 'by that which iniquity wrought' (agent); the translation takes the former.","In canon XVI, 'littera extrinsecus' may refer to the written text of Scripture as opposed to its inner meaning; the canon denies that mere external exposure confers grace.","The citation 'Ascendens in altum...' is a conflation; the exact source is uncertain, possibly a liturgical or patristic amalgam."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":"XVII. Nullis Herilis gratiam [Dei] praevenientibus (Prosper., sent. 297), debetur merces bonis operibus si fiant; sed gratia quae non debetur præcedit ut fiant.\n\nXIX. Natura hnmana (Prosper., sent. 108), etiamsi in illa integritate in qua est condita permaneret, nullo modo seipsam, creatore suo non adjuvante, servaret. Unde cum sine Dei gratia salutem non possit custodire quam accepit, quomodo sine Dei gratia poterit reparare quod perdidit?\n\nXX. Multa Deus facit in homine bona, quæ non facit homo; nulla vero facit bomo bona quæ non Deus praestat ut faciat homo l.\n\nXXI. Sicut eis qui volentes in lege justificari (Presper., sent. 523), et a gratia exciderunt, verissime dicit Apostolus: Si in lege [ex lege] justitia est, erga Christus gratis mortuus est (Galat. II); sic eis qui gratiam, quam commendat et percipti fides Christi, putant esse naturam, verissime dicilur: Si per naturam justitia est, ergo Christus gratis mortuus est. Jam hic enim erat lex, et non justificabat;. jam hic erat et natura, et non justificabat. Ideo Christus non gratis mortuus est m, ut et lex per illum impleretur qui dixit: Non veni legem solvere, sed adimplere (Matth, v); et natura per Adam perdita per illum repararetur, qui dixit venisse se quærere et salvare quod perierat a.","english":"XVII. The reward of good works is not owed to them unless they are done, but grace, which is not owed, precedes so that they may be done.\n\nXIX. Human nature, even if it had remained in that integrity in which it was created, could in no way preserve itself without the help of its creator. Hence, since without the grace of God it cannot keep the salvation it received, how could it, without the grace of God, recover what it lost?\n\nXX. God does many good things in man which man does not do; but man does no good things which God does not enable him to do.\n\nXXI. Just as to those who, wishing to be justified by the law, have fallen away from grace, the Apostle most truly says: If there is justice by the law, then Christ died in vain; so to those who think that grace, which the faith of Christ commends and receives, is nature, it is most truly said: If there is justice by nature, then Christ died in vain. For here already there was law, and it did not justify; here already there was nature, and it did not justify. Therefore Christ did not die in vain, so that the law might be fulfilled by him who said: I have not come to destroy the law, but to fulfill it; and nature, lost through Adam, might be restored by him who said he had come to seek and save what had perished.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVII. Nullis Herilis gratiam [Dei] praevenientibus","severity":"info","text":"Canon XVII opens with a phrase drawn from Prosper of Aquitaine, Sententiae 297, and the sequence of canons XVII–XXI forms a concentrated block on the priority of grace over human effort, contrasting with the preceding canons on original sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"gratiam [Dei] praevenientibus","severity":"info","text":"The phrase 'gratiam praevenientibus' (grace preceding) is a technical term in the Augustinian tradition for the grace that precedes any human merit or will, here explicitly linked to Prosper's formulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. II","severity":"info","text":"The citation 'Si in lege justitia est, ergo Christus gratis mortuus est' echoes Galatians 2:21, where Paul argues that if justification were through the law, Christ's death would be superfluous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth, v","severity":"info","text":"The phrase 'Non veni legem solvere, sed adimplere' is a paraphrase of Matthew 5:17, where Jesus states he came not to abolish the law but to fulfill it, used here to argue that Christ's death validates both law and nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Natura hnmana","severity":"info","text":"Canon XIX draws on Prosper, Sententiae 108, to argue that even unfallen human nature cannot preserve itself without divine help, a key anti-Pelagian point that denies any self-sufficiency to human nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"XXI. Sicut eis qui volentes in lege justificari","severity":"info","text":"Canon XXI parallels the argument against legalism with an argument against naturalism, a move that became standard in later medieval and Reformation debates on grace and free will.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text of canon XVII has 'Nullis Herilis gratiam [Dei] praevenientibus', where 'Herilis' is a scribal error or variant for 'meritis' (merits), as the standard reading is 'Nullis meritis gratiam Dei praevenientibus'.","In canon XX, the phrase 'nulla vero facit bomo bona' contains a typographical error: 'bomo' should be 'homo'.","In canon XXI, the citation 'Si in lege [ex lege] justitia est' shows a textual variant between 'in lege' and 'ex lege', both attested in manuscript traditions."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"XXII,. Nemo habet de suo, nisi mendacium et peccatum. Si quid autem habet homo veritatis atque justitiæ, ab illo fonte est, qnem debemus sitire in hac eremo, ut ex co quasi guttis quibusdam irrorati non deficiamus in via b.\n\nXXIII. Suam voluntatem homines iaciant, non Dei, quando id agunt quod Deo displicet. Quando autem [ita] id [ita] faciunt quod volunt, et divino serviaut voluntati, quamvis volentes agant, ilius tamen vuluntas est, a quo et praeparatur et jubetur quud volunt e.\n\nXXIV. Ita sunt in vite palmites (Prosper, sent. 34), ut viti hi! conferant, sed inde accipiant unde vivam: sic quippe vitis est in palmitibus, ut vitale a imentum subministret eis, non sumat ab eis. Ac per hoc et manentem in se habere Christum, et manere in Christo, discipulis prodest utcunque 2, non Christo 3. Nam præciso palmite, potest de viva radi e alius puHulare. Qui autem præcisus est, sine radice non potest vivere d.","english":"XXII. No one has anything of his own except falsehood and sin. But if a person has any truth or justice, it is from that fountain, which we ought to thirst for in this desert, so that, as if sprinkled by certain drops from it, we may not fail on the way.\n\nXXIII. Men do their own will, not God’s, when they do what displeases God. But when they do what they will and also serve the divine will, although they act willingly, it is nevertheless the will of Him by whom what they will is both prepared and commanded.\n\nXXIV. The branches are in the vine (Prosper, Sent. 34) in such a way that they contribute to the vine, but receive from it that by which they live: for the vine is in the branches in such a way that it supplies vital nourishment to them, not takes it from them. And therefore, both having Christ remaining in them and remaining in Christ benefits the disciples in whatever way, not Christ. For when a branch is cut off, another can sprout from the living root. But one that is cut off cannot live without the root.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"XXII","severity":"info","text":"The assertion that humans possess only falsehood and sin from themselves echoes Augustine's anti-Pelagian polemic, emphasizing total dependence on grace for any truth or justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"eremo","severity":"info","text":"The term 'eremo' (desert) metaphorically denotes the earthly life as a place of spiritual aridity, where grace is sought as scarce but essential moisture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"XXIII","severity":"info","text":"The distinction between human will and divine will when acting against God reflects Pauline and Augustinian themes, possibly echoing Romans 8 or 1 Corinthians 3, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"XXIV","severity":"info","text":"The vine and branches analogy is drawn from Prosper of Aquitaine's Sententiae 34, which itself adapts John 15:1-5 to argue that Christ supplies life to believers without receiving benefit from them.","cites":[],"named_sources":["Prosper of Aquitaine"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"XXIV","severity":"info","text":"This canon was cited in later medieval debates on grace and free will, particularly in the context of the Council of Orange's influence on Carolingian and Scholastic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"XXII","severity":"caution","text":"The Latin text has a textual issue: 'qnem' is a scribal error for 'quem', and 'ex co' likely stands for 'ex eo'. The English draft corrects these silently.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'utcunque' in XXIV is ambiguous: it may mean 'in whatever way' or 'to some extent', affecting the degree of benefit to disciples."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":12,"ref":"p12","source":"XXV. Prorsus donum Dci est diligere Deum (Prosper., sent. 3). Ipse ut diligeretur dedit, qui non dilectus diligit. Displicentes amati sumus, ut fieret in nobis unde placeremus. Diffundit enim charitatem in cordibus nostris Spiritus Patris el Filii, quem eum Patre amamus et Filio e.\n\nAc sic secundum suprascriptas sanciarum Scripturarum sententias, vel antiquorum Patrum deflaitiones, hoc Deo propitiante et praedicare debemus et credere, quod per peccatum prim hominis incliaatum et attenuatum fuerit liberum arbitrium, ut nullus postea aut diligere Deum, sicut oportuit, aut credere in Deum, aut operari propter Deum quod bonum est possit. nisi eum gratia misericordiæ divinæ prævenerit. Unde et Abel justo, et Noe, et Abrahae et Isaac, et Jacob, et omni antiquorum Patrum multitudini, illam praeclaram fidem, quam in ipsorum laude prædicat apostolus Paulus (Heb. XI), non per bonum naturæ, quod prius in Adam datum fuerat, sed per gratiam Dei credimus fuisse collatam. Quam gratiam, etiam post adventum Domini, omnibus qui baptizari desiderant, non in libero arbitrio haberi, sed Chcisti novimus simnl et credimus largitate conferri, secundum illud quod sæpe jam dictum est, et quod prædicat Paulus apostolus: Vobis datul est pro Christo, non solum ut in eum credatis, sed etiam ut pro illo patiamini (Philipp.","english":"XXV. The gift of loving God is wholly from God (Prosper, Sent. 3). He Himself gave that He might be loved, who loves even when not loved. We, who were displeasing, were loved, so that in us there might arise something by which we would please. For the Spirit of the Father and the Son diffuses charity in our hearts, whom we love together with the Father and the Son.\n\nAnd thus, according to the above-written sentences of the Holy Scriptures and the definitions of the ancient Fathers, with God’s favor we ought both to preach and to believe that through the sin of the first man free will was bent and weakened, so that afterwards no one can either love God as he ought, or believe in God, or do good for God’s sake, unless the grace of divine mercy has preceded. Whence we believe that the illustrious faith which the Apostle Paul preaches in praise of them (Heb. 11) was conferred upon righteous Abel, Noah, Abraham, Isaac, Jacob, and the whole multitude of the ancient Fathers, not through the good of nature which had been given earlier in Adam, but through the grace of God. And we know and believe that this grace, even after the coming of the Lord, is conferred upon all who desire to be baptized not by free will, but by the bounty of Christ, according to what has often been said already and what the Apostle Paul preaches: “It has been given to you for Christ’s sake, not only that you may believe in Him, but also that you may suffer for Him” (Philipp.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Prorsus donum Dei est diligere Deum","severity":"info","text":"The opening sentence is a direct citation from Prosper of Aquitaine, Sententiae 3, asserting that the capacity to love God is entirely a divine gift, not a human achievement.","cites":[],"named_sources":["Prosper of Aquitaine"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Vobis datum est pro Christo","severity":"info","text":"The closing quotation is from Philippians 1:29 (Vulgate), though the Latin text breaks off mid-verse; the full verse reads: 'Vobis datum est pro Christo, non solum ut in eum credatis, sed etiam ut pro illo patiamini.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"per peccatum primi hominis inclinatum et attenuatum fuerit liberum arbitrium","severity":"info","text":"This phrase reflects the semi-Pelagian controversy: the Council of Orange II (529) here affirms that original sin so weakened free will that grace is necessary for any good act, including faith and love of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ac sic secundum suprascriptas sanciarum Scripturarum sententias","severity":"info","text":"This transitional formula introduces the conciliar definition proper, summarizing the preceding patristic and scriptural authorities (canons I–XXIV) into a binding doctrinal statement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"non per bonum naturae, quod prius in Adam datum fuerat, sed per gratiam Dei","severity":"info","text":"This distinction between nature and grace became a standard anti-Pelagian and anti-semi-Pelagian formula, cited by later medieval theologians (e.g., Thomas Aquinas, Summa Theologiae I-II, q. 109) and at the Council of Trent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Spiritus Patris el Filii","severity":"caution","text":"The Latin text has 'Spiritus Patris el Filii' where 'el' is likely a scribal error for 'et'; the intended reading is 'Spiritus Patris et Filii' (Spirit of the Father and the Son).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text breaks off mid-sentence at the Philippians citation; the full verse is supplied from the Vulgate for clarity.","The phrase 'Spiritus Patris el Filii' contains a probable scribal error ('el' for 'et'), which is corrected in the English draft."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"I); et illud: Deus qui cæpit in vobis bonum opus, perficiet usque in diem Domini nostri Jesu Christi (Ibid. 6); et illud: Gratia salvi facti estis per fidem, et hoc non ex vobis; Dei enim donum est (Ephes. n). Et quod de seipso ait Apostolus: Misericordium consecutus sum, ut fidelis cssem (1 Cor. VII). Non dixit quia eram, sed ut essem; et illud; Quid habes quod non accepisti (I Cor. IV); et illud: Omne datum bonum, et omne donum perfectum desursum est, descendens a Patre luminum (Jac. I); et illud: Nemo habet quidquam, nisi illi datum fuerit desuper. (Joan. III). Innumerabilia sunt sanctarum Scripturarum testimonia, quæ possunt ad probandam gratiam proferri; sed brevitatis studio prætermissa sunt, quia et revera cui paucauon sufficiunt, plura non proderunt.\n\nHoc etiam secundum fidem catholicam credimus, quod accepta per baptismum gratia omnes baptizati, Christo auxiliante et cooperante, quæ ad salutem animæ pertinent possint et debeant, si fideliter laborare voluerint, adimplere.","english":"XXV. The gift of loving God is wholly from God (Prosper, Sent. 3). He Himself gave that He might be loved, who loves even when not loved. We, who were displeasing, were loved, so that in us there might arise something by which we might please Him. And that: God who has begun a good work in you will perfect it until the day of our Lord Jesus Christ (Ibid. 6); and that: You have been saved by grace through faith, and this not from yourselves; for it is a gift of God (Eph. 2:8). And what the Apostle says of himself: I have obtained mercy that I might be faithful (1 Cor. 7:25). He did not say because I was, but that I might be; and that: What have you that you did not receive? (1 Cor. 4:7); and that: Every good gift and every perfect gift is from above, descending from the Father of lights (James 1:17); and that: No one has anything unless it has been given to him from above (John 3:27). The testimonies of the Holy Scriptures that can be brought forward to prove grace are innumerable; but they have been omitted for the sake of brevity, because truly for those whom a few do not suffice, more will not avail.\n\nThis also we believe according to the Catholic faith, that all the baptized, having received grace through baptism, with Christ helping and cooperating, can and ought, if they are willing to work faithfully, to fulfill those things that pertain to the salvation of the soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gratia salvi facti estis per fidem, et hoc non ex vobis; Dei enim donum est","severity":"info","text":"The citation 'Gratia salvi facti estis per fidem' conflates Eph 2:8 (Vulgate: 'gratia salvi facti estis per fidem') with a paraphrase emphasizing divine gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Misericordium consecutus sum, ut fidelis cssem","severity":"info","text":"The phrase 'Misericordium consecutus sum, ut fidelis cssem' loosely adapts 1 Cor 7:25, where Paul speaks of mercy received to become faithful, not because he already was.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Quid habes quod non accepisti","severity":"info","text":"The citation 'Quid habes quod non accepisti' echoes 1 Cor 4:7, a rhetorical question on the origin of all gifts, used to support the necessity of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omne datum bonum, et omne donum perfectum desursum est, descendens a Patre luminum","severity":"info","text":"The phrase 'Omne datum bonum... descendens a Patre luminum' adapts James 1:17, emphasizing that all good gifts come from God, the 'Father of lights'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo habet quidquam, nisi illi datum fuerit desuper","severity":"info","text":"The citation 'Nemo habet quidquam, nisi illi datum fuerit desuper' loosely references John 3:27, stressing that nothing is possessed without divine gift from above.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hoc etiam secundum fidem catholicam credimus","severity":"info","text":"This sentence introduces a new doctrinal assertion on the capacity of the baptized, marking a transition from scriptural proof to a summary of Catholic belief on grace and free will.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text contains several scriptural citations that are paraphrased or conflated; the exact Vulgate references are uncertain.","The phrase 'Patre luminum' in the James citation is a variant reading; the standard Vulgate has 'Patre luminum' but some manuscripts read 'Patre luminis'."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Aliquos vero ad malum divina potestate prædestinatos esse non soJum non credimus, sed etiam, si sunt qui tantum malum credere velint, cum omni detestatione illis anathema dicimus.\n\nHoc etiam salubriter profitemur, et credimus, quod in omni opere bono non nos incipimus, et postea per Dei misericordiam adjuvamur; sed ipse nobis, nullis præcedentibus bonis meritis, et fidem et amorem sui prius inspirat, ut et baptismi sacramenta fideliter requiramus, et post baptismum cum ipsius adjutorio ea quæ sibi sunt placita inplere possimus. Unde manifestissime credendum est, quod et illius latronis, qucm Dominus ad paradisi patriam, revocavit (Luc. XXIII), et Cornelii centurionis ad quem angelus Domini missus est (Acl. x), et Zacchæi, qui ipsum Dominum suscipere meruit (Luc. XIX), illa tam admirabilis fides non fuit de natura, sed divinæ largitatis, donum I.","english":"We not only do not believe that some have been predestined to evil by divine power, but also, if there are any who wish to believe such a great evil, we pronounce anathema upon them with all detestation.\n\nWe also salutarily profess and believe that in every good work we do not begin and then afterwards are aided by God's mercy; but He Himself, with no preceding good merits of ours, first inspires in us both faith and love of Himself, so that we may faithfully seek the sacraments of baptism, and after baptism, with His help, we may be able to accomplish those things which are pleasing to Him. Hence it must be most clearly believed that the so admirable faith of that thief whom the Lord recalled to the homeland of paradise (Luke 23), and of the centurion Cornelius to whom an angel of the Lord was sent (Acts 10), and of Zacchaeus who merited to receive the Lord Himself (Luke 19), was not from nature, but a gift of divine bounty.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Aliquos vero ad malum divina potestate praedestinatos esse","severity":"info","text":"The council explicitly denies predestination to evil, condemning the idea as a 'great evil' and attaching anathema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nullis praecedentibus bonis meritis","severity":"info","text":"This phrase asserts that God's grace precedes any human merit, a key anti-Pelagian position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XXIII","severity":"info","text":"Reference to the penitent thief (Luke 23:39-43), used as an example of faith given by grace, not nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. x","severity":"info","text":"Reference to Cornelius the centurion (Acts 10), whose faith is attributed to divine gift, not natural capacity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XIX","severity":"info","text":"Reference to Zacchaeus (Luke 19:1-10), whose faith is similarly presented as a gift of divine bounty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Hoc etiam salubriter profitemur","severity":"info","text":"This passage counters semi-Pelagian views that human effort initiates faith, affirming God's priority in grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'paradisi patriam' is a metaphorical expression for salvation, not a literal place."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Et quia definitionem antiquorum Patrum, nostramque, quae' subscripta est, non solum relegiosis, sed ctiam laicis medicamentum esse et desideramus et cupimus; placuit ut eam etiam et illustres ac magni, fici viri, qui nobiscum ad præfatam festivitatem convenerunt, propria manu subscriberent.\n\nSUBSCRIPTIONES EPISCOPORUM ET ILLUSTRIUM VIRORUM \".\n\nCæsarius in Christi nomine episcopus cot stitutionem nostram relegi et subscripsi. Not. sub die v nonas Julias, Decio juniore v. c. consule. Julianus Amartolus episcopus relegi el subscripsi. Constantius in Christ nomine consensi cl subscripsi. Cyprianus e in Christi nomine episcopus consensi et subscripsi. Eucherius in Christi nomine episcopus consensi et subscripsi. Item Eucherius e in Christi nomine episcopus consensi et subscripsi. Heraclius io Chrisii nomine episcopus subscripsi. Principius in Christi nomine episcopus consensi et subscripsi. Philagrius in Christi nomine episcopus consensi et subscripsi. Maximus in Christi nomine episcopus consensi et subscripsi. Prætextatus in Christi nomine episcopus consensi et subscripsi. Alethius in Christi nomine episcopus consensi et subscripsi. Lupercianus in Christi nomine episcopus consensi et subscripsi. Vindemialis in Chrisli nomine episcopus consensi et subscripsi. ( Petrus Marcellinus Felix Liberius v. c. et illustris præfectus prætorii Galliarum.","english":"And because we both desire and wish that the definition of the ancient Fathers, and our own, which is subscribed below, be a medicine not only for the religious but also for the laity, it has pleased us that even the illustrious and great men who have gathered with us for the aforementioned festival should subscribe it with their own hand.\n\nSUBSCRIPTIONS OF THE BISHOPS AND ILLUSTRIOUS MEN.\n\nCaesarius, bishop, in the name of Christ, had our constitution read and subscribed. Noted on the fifth day before the Nones of July, in the consulship of Decius the Younger, vir clarissimus. Julianus Amartolus, bishop, had it read and subscribed. Constantius, in the name of Christ, consented and subscribed. Cyprianus, bishop, in the name of Christ, consented and subscribed. Eucherius, bishop, in the name of Christ, consented and subscribed. Likewise Eucherius, bishop, in the name of Christ, consented and subscribed. Heraclius, bishop, in the name of Christ, subscribed. Principius, bishop, in the name of Christ, consented and subscribed. Philagrius, bishop, in the name of Christ, consented and subscribed. Maximus, bishop, in the name of Christ, consented and subscribed. Praetextatus, bishop, in the name of Christ, consented and subscribed. Alethius, bishop, in the name of Christ, consented and subscribed. Lupercianus, bishop, in the name of Christ, consented and subscribed. Vindemialis, bishop, in the name of Christ, consented and subscribed. Petrus Marcellinus Felix Liberius, vir clarissimus et illustris, Praetorian Prefect of the Gauls.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"subscriptiones episcoporum et illustrium virorum","severity":"info","text":"This heading introduces the list of signatories, a formal feature of conciliar acts that authenticates the canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"sub die v nonas Julias, Decio juniore v. c. consule","severity":"info","text":"The date is 3 July, in the consulship of Decius the Younger (vir clarissimus), likely 529 CE, anchoring the council in the early 6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Petrus Marcellinus Felix Liberius v. c. et illustris praefectus praetorio Galliarum","severity":"info","text":"Liberius was Praetorian Prefect of Gaul, a high imperial official; his subscription shows secular authority endorsing the council's doctrinal definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item Eucherius e in Christi nomine episcopus consensi et subscripsi","severity":"caution","text":"The duplicate entry for Eucherius may indicate a scribal error or a second bishop of the same name; the text does not resolve the ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"v. c.","severity":"info","text":"Abbreviation for vir clarissimus, a senatorial rank; used here for Decius and Liberius, reflecting late Roman administrative titles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"medicamentum","severity":"info","text":"The metaphor of the definition as medicine (medicamentum) for laity and religious echoes patristic language, emphasizing the canons' pastoral and corrective purpose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The duplicate subscription of Eucherius may be a scribal duplication or indicate two distinct bishops; the text does not clarify.","The phrase 'constitutionem nostram relegi et subscripsi' for Caesarius could mean he read the text aloud or had it read; the Latin is ambiguous."],"confidence":"high","notes":[{"kind":"check","severity":"caution","code":"repetition-warn","text":"Automatic check flagged formulaic repetition. Coptic homiletic style repeats by design, so this records the pattern rather than correcting it."}]},{"i":16,"ref":"p16","source":"atque patricius, consentiens subscripsi. Syagrius vir mestris consensi et subscripsi. Opilio vir illustris consensi et subscripsi. Panlagalhus vir illustris consensi et subscripsi. Deodatus vir illustris consentiens subscripsi. Cariatto vir illustris consentiens subscripsi. Marcellus vir illustris consentiens subscriosi. Namatius vir illustris consensi ct subscripsi i.","english":"and the patrician, consenting, I have subscribed. Syagrius, a distinguished man, I have consented and subscribed. Opilio, a distinguished man, I have consented and subscribed. Panlagalhus, a distinguished man, I have consented and subscribed. Deodatus, a distinguished man, consenting, I have subscribed. Cariatto, a distinguished man, consenting, I have subscribed. Marcellus, a distinguished man, consenting, I have subscribed. Namatius, a distinguished man, I have consented and subscribed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"subscriptiones episcoporum et virorum illustrium","severity":"info","text":"This passage concludes the conciliar acta with a list of lay subscribers, mirroring the episcopal subscriptions that precede it. The formulaic repetition of 'consensi et subscripsi' or 'consentiens subscripsi' underscores the formal ratification of the canons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"patricius","severity":"info","text":"The title 'patricius' (patrician) denotes a high-ranking Roman honorific, often conferred by the emperor. In this context, it likely refers to a lay magnate of senatorial rank, distinct from ecclesiastical office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vir illustris","severity":"info","text":"'Vir illustris' (distinguished man) was a formal rank in the late Roman hierarchy, typically held by high civil officials or senators. Its use here indicates the social standing of the lay subscribers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Namatius ... subscripsi i.","severity":"caution","text":"The final entry 'subscripsi i.' may contain a scribal error or abbreviation; the 'i' could be a stray mark or an abbreviation for 'iterum' (again). The text is otherwise formulaic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"subscriptiones","severity":"info","text":"The inclusion of lay subscriptions in conciliar acta was a Gallic practice, emphasizing the council's authority beyond the clergy. This list, though fragmentary, attests to the involvement of secular elites in the doctrinal affirmation of grace and free will.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Panlagalhus' is uncertain; it may be a corruption or variant of a Germanic or Gallo-Roman name. The final 'i' in 'subscripsi i.' is ambiguous—possibly a scribal flourish or abbreviation."],"confidence":"high","notes":[]}]}