{"slug":"tmp846.tmp846.opp-lat1","id":"latin:ogl-pl:tmp846.tmp846.opp-lat1","title":"Concilium Arausicanum I","title_source":"Concilium Arausicanum I","author":"Concilium Arausicanum I","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":"2026-11-15T06:41:48Z","cost_usd":0.009666},"source":{"registry_id":"latin:ogl-pl:tmp846.tmp846.opp-lat1","work_id":"tmp846.tmp846.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/tmp846/tmp846/tmp846.tmp846.opp-lat1.xml"},"stats":{"passages":19,"english_words":4100,"coptic_letters":0,"source_letters":16246,"commentary_units":111,"commentary_kinds":10,"derived_notes":0,"ambiguities":33,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"tmp846.tmp846.opp-lat1","abstract":"The First Council of Orange (Concilium Arausicanum I) was a synod held in the early 5th century, traditionally dated to 441 CE, though the exact year remains uncertain. Its canons survive only in later medieval canon-law collections, such as the Hispana, and not in a contemporary manuscript. The council addressed disciplinary matters within the Gallic church, and its decrees were cited by later councils and canonists, influencing diocesan synodal legislation. The present edition (ogl-pl) lacks a critical apparatus and relies on early printed editions with unclear manuscript bases.","historical_context":"The First Council of Orange took place in the city of Arausio (modern Orange, France) in the province of Viennensis, Gaul. The council was part of a series of regional synods in 5th-century Gaul that sought to regulate ecclesiastical discipline, clerical conduct, and liturgical practices. The canons were transmitted through canonical collections like the Hispana, which compiled conciliar decrees from various sources. The community was the Latin-speaking Gallic church, which was increasingly asserting its own synodal authority while maintaining communion with Rome. The genre is canon law, specifically conciliar decrees. The transmission is indirect, as no contemporary manuscript survives; the canons were preserved in later medieval collections, often with variant readings. The council's canons relate to other Gallic synods of the period, such as the Councils of Arles and Riez, and were later cited in Carolingian and medieval canon law.","significance":"The First Council of Orange is significant as an early example of Gallic synodal legislation, providing insight into the disciplinary concerns of the 5th-century church. Its canons influenced later diocesan synods and were incorporated into major canonical collections, shaping medieval church law. The council also reflects the development of regional ecclesiastical authority in Gaul.","timeline":[{"date":"5th c.","event":"First Council of Orange held, traditionally dated to 441 CE."},{"date":"6th–7th c.","event":"Canons of Arausicanum I included in the Collectio Hispana and other canonical collections."},{"date":"8th–9th c.","event":"Carolingian canonists cite the canons, ensuring their transmission."},{"date":"16th–17th c.","event":"Early printed editions of conciliar collections include the canons, but with unclear manuscript bases."},{"date":"20th–21st c.","event":"No modern critical edition exists; scholarship relies on early printed editions."}],"relations":[{"work":"Collectio Hispana","relation":"preserves the canons of Arausicanum I","key":"","label":null,"url":null},{"work":"Concilium Arausicanum II","relation":"later council at Orange (529) addressing theological issues","key":"","label":null,"url":null},{"work":"Councils of Arles (various)","relation":"contemporary Gallic synods with similar disciplinary focus","key":"","label":null,"url":null},{"work":"Councils of Riez (439, etc.)","relation":"contemporary Gallic synods with similar disciplinary focus","key":"","label":null,"url":null},{"work":"Decretum Gratiani","relation":"later medieval collection that may include these canons","key":"","label":null,"url":null}],"external_links":[],"cautions":["The traditional date of 441 CE is uncertain; the exact year is not securely attested.","The acts survive only in later canonical collections, not in a contemporary manuscript.","No modern critical edition exists; the present text relies on early printed editions with unclear manuscript bases.","Variant readings from different canonical families are not noted in the source edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000405,"generated":"2026-11-15T06:41:48Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp846/tmp846/tmp846.tmp846.opp-lat1.xml"}],"checks":{"work":"tmp846.tmp846.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":111,"english_words":4100,"source_letters":16154,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The council is traditionally dated to 441 CE, but the exact year is uncertain; the acts survive only in later canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The canons of Arausicanum I are preserved in the Hispana and other early medieval canon-law collections, not in a single contemporary manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These canons were cited by later councils and canonists, especially in Gaul, and influenced the development of diocesan synodal legislation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The edition (ogl-pl) does not provide a critical apparatus; variant readings from different canonical families are not noted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"No modern critical edition of the acts exists; the present text relies on early printed editions whose manuscript basis is unclear.","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: 19 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":19},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"CONCILII ARAUSICANI II CANONES DE GRATIA ET LIBERO ARBITRIO.\n\na Concilium Arausicanum II in dedicatione basilicae a Liberio patricio constructæcelebratum v nonas Julias, Decio Juniore V. C. consule, id est, anno Christi 525, Felicis IV papæ anno 3.\n\nPRÆFATIO.—Cum ad dedicationem basilicæ quam illustrissimus præfectus et patricius filius noster Liberius in Arausica civitate fidelissima devotione construxit, Deo propitiante, ct ipso invitante convenissemus, ett de rebus quæ ad ecclesiasticam regulam pertinent, inter nos fuisset spiritalis oborta collatio: pervenit ad nos esse aliquos qui de gratia et libero arbitrio minus caute, et non secundum fidei catholicæ regulam sentire velint. Unde id nobis secundum auctoritatem et admonitionem sedis apostolicæ, justum et rationabile visum est, ut pauca capitula, ab apostolica nobis sede transmissa, quae ab antiquis Patribus de sanctarum Scripturarum voluminibus in hac praecipue causa collata sunt, ad docendos eos qui aliter quam oportet sentiunt, ab omnibus observanda proferre, et manibus nostris subscribere deberemus. Quibus lectis, qui hucusque non sicutoportebat, de gratia et libero arbitrio credidit, ad ea quæ fidei catholicæ conveniunt, animum suum inclinai. non differat.","english":"CANONS OF THE SECOND COUNCIL OF ORANGE ON GRACE AND FREE WILL.\n\nThe Second Council of Orange was celebrated at the dedication of the basilica built by the patrician Liberius, on the fifth day before the Nones of July, under the consulship of Decius Junior, Vir Clarissimus, that is, in the year of Christ 525, in the third year of Pope Felix IV.\n\nPREFACE.—When we had assembled, God propitiating and at his own invitation, for the dedication of the basilica which our most illustrious prefect and patrician son Liberius built with most faithful devotion in the city of Orange, and when among us a spiritual discussion had arisen concerning matters which pertain to the ecclesiastical rule, it came to our attention that there are some who wish to think about grace and free will less cautiously, and not according to the rule of the Catholic faith. Hence, according to the authority and admonition of the apostolic see, it seemed just and reasonable to us that we should set forth, for the instruction of those who think otherwise than they ought, a few chapters transmitted to us from the apostolic see, which were gathered by the ancient Fathers from the volumes of the Holy Scriptures especially on this subject, to be observed by all, and that we should subscribe to them with our own hands. Upon reading these, let him who up to now has not believed concerning grace and free will as he ought, not delay to incline his mind to those things which are in accord with the Catholic faith.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CONCILII ARAUSICANI II CANONES DE GRATIA ET LIBERO ARBITRIO","severity":"info","text":"The title distinguishes this as the second council of Orange, focusing on grace and free will, a key theological issue in the 5th–6th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"anno Christi 525, Felicis IV papæ anno 3","severity":"info","text":"The council is dated to 525 AD, under Pope Felix IV (526–530), though the consular year and papal year show slight discrepancy; the council likely occurred in July 529.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ab apostolica nobis sede transmissa","severity":"info","text":"The preface claims the canons were transmitted from the apostolic see (Rome), reflecting the council's effort to align with papal authority against semi-Pelagian views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gratia et libero arbitrio","severity":"info","text":"These terms refer to divine grace and human free will, central to the Pelagian controversy; the council affirms Augustinian teaching against those who overemphasize free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"PRÆFATIO","severity":"info","text":"The preface was later included in collections of canon law, such as the *Collectio Hispana*, and cited in medieval debates on grace, e.g., by Thomas Aquinas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"anno Christi 525","severity":"caution","text":"The date 525 is given in the source edition but is contested; modern scholarship often dates the council to 529, based on the consular year and papal chronology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The consular date 'Decio Juniore V. C. consule' is ambiguous; it may refer to 529 rather than 525, as the source edition states.","The phrase 'ab apostolica nobis sede transmissa' could imply direct papal authorship or merely Roman approval; the text does not clarify."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Quod per peccatum Adæ non solum corpus, sed anima etiam læsa fucrit (Aug. lib. a de Nupt. et Conc. cap. 34).\n\nI. Si quis per offensam praevaricationis Adæ non totum, id est, secundum corpus et animam, in deierius dicit hominem commutatum; sed animae libertate illæsa durante, corpus tantummodo corruptioni credit obnoxium: Pelagii errore deceptus adversatur Scripturae dicenti: Anima quæ peccaverit, ipsa morietur (Ezech. XVIII, 20); et: Nescitis quoniam cui exhibetis vos servos ad obediendum, servi estis ejus cui obeditis (Rom. VI, 16)? et: A quo quis superatur, ejus et servus addicitur (II Petr. II. 19).\n\nQuod peccatum Adce non ipsi solum nocuit, sed ad po steros quoque transiit (Aug. lib. IV ).\n\nII. Si quis soli Adæ prævaricationem suam, non et ejus propagini, asserit nocuisse; aut certe mortem tantum corporis, quæpoena peccati est, non autem et peccatum, quod mors est animae, per unum hominem in orone 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 more pertransiit in quo omnes peccaverunt (Rom. v, ).","english":"That through the sin of Adam not only the body, but also the soul was injured (Aug. lib. 2 de Nupt. et Conc. cap. 34).\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 that with the freedom of the soul remaining unharmed, only the body is believed to be subject to corruption: deceived by the error of Pelagius, he contradicts Scripture saying: The soul that has sinned, it itself shall die (Ezekiel 18:20); and: Know you not that to whom you present yourselves as slaves for obedience, you are slaves of him whom you obey (Romans 6:16)? and: By whom one is overcome, to him he is also adjudged a slave (2 Peter 2:19).\n\nThat the sin of Adam harmed not only himself, but also passed to his descendants (Aug. lib. 4).\n\nII. If anyone asserts that Adam's transgression harmed only Adam himself, and not also his offspring; or certainly asserts that only the death of the body, which is the punishment of sin, but not also sin itself, which is the death of the soul, passed through one man into the whole human race; he will impute injustice to God, contradicting the Apostle saying: Through one man sin entered into the world, and through sin death, and thus death passed through into all men in whom all have sinned (Romans 5:).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents two canons (I and II) each preceded by a lemma from Augustine, establishing a pattern of Augustinian authority followed by conciliar definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezech. XVIII, 20","severity":"info","text":"The citation of Ezekiel 18:20 is a Vulgate reference; the verse as given ('Anima quae peccaverit, ipsa morietur') does not correspond exactly to the modern versification, reflecting early medieval usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. VI, 16","severity":"info","text":"The citation of Romans 6:16 is a Vulgate reference; the verse as given ('Nescitis quoniam cui exhibetis vos servos ad obediendum, servi estis ejus cui obeditis') does not match the modern text, indicating a variant or misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Petr. II. 19","severity":"info","text":"The citation of 2 Peter 2:19 ('A quo quis superatur, ejus et servus addicitur') is not found in the modern Vulgate; it may be a paraphrase or a lost variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The canons directly counter Pelagian claims that original sin affected only the body, not the soul, and that Adam's sin harmed only himself, not his descendants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"These canons were later cited in the debates over semi-Pelagianism and were influential in the formulation of Western doctrine on original sin and grace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture citations (Ezekiel 18:20, Romans 6:16, 2 Peter 2:19) do not match modern Vulgate versification; the exact source text is uncertain.","The lemma 'Aug. lib. 2 de Nupt. et Conc. cap. 34' and 'Aug. lib. 4' refer to Augustine's works but the precise edition or chapter division is not specified."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Quod gratia Dei non ad invocationem detur, sed ipsa faciat ut invocetur.\n\nIII. Si quis invocatione humana gratiam Dei dicit posse conferri; non autem ipsam gratiam facere ut invocetur a nobis: contradicit Isaiæ prophetæ (Isaiæ Lxv, 1), vel Apostolo idem dicenti: Inventus sum a non quærentibus me, palam apparui his qui me non interrogabant ( Rom. X, 20).\n\nQuod Deus ut a peccato purgemur voluntatem nostram non exspectet, sed præparet.\n\nIV. Si quis, ut a peccato purgemur, voluntatem nostram Deum exspectare contendit, non autem ut etiam purgari velimns per sancti Spiritus infusionem et operationem in nobis fieri confitetur; resistit ipsi Spiritui sancto, per Salomonem dicenti: Præparatur voluntas a Domino (Prov. VIII sec. LXX); et Apostolo salubriter prædicanti: Deus est qui operatur in vobis et velle et perficere pro bona voluntate (Philipp. II, 13).","english":"That the grace of God is not given in response to human invocation, but rather it is grace itself that causes itself to be invoked.\n\nIII. If anyone says that the grace of God can be conferred by human invocation, and not that grace itself causes itself to be invoked by us, he contradicts the prophet Isaiah (Isaiah 65:1), or the Apostle saying the same: \"I was found by those who were not seeking me; I appeared plainly to those who were not asking for me\" (Romans 10:20).\n\nThat God does not wait for our will in order to cleanse us from sin, but prepares it.\n\nIV. If anyone contends that God waits for our will in order to cleanse us from sin, and does not confess that it is also through the infusion and operation of the Holy Spirit in us that we come to wish to be cleansed, he resists the Holy Spirit Himself, speaking through Solomon: \"The will is prepared by the Lord\" (Proverbs 8, according to the Septuagint); and the Apostle, preaching salutarily: \"It is God who works in you both the willing and the perfecting for good will\" (Philippians 2:13).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Canons III and IV are presented as paired anathemas, each introduced by a thematic heading (Quod gratia Dei non ad invocationem detur... and Quod Deus ut a peccato purgemur voluntatem nostram non exspectet...). The headings summarize the positive doctrine before the negative anathema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiæ Lxv, 1","severity":"info","text":"The citation of Isaiah 65:1 in Canon III follows the Vetus Latina or Septuagint numbering; the Masoretic text numbers it Isaiah 65:1. The verse is quoted loosely, emphasizing divine initiative over human seeking.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. X, 20","severity":"info","text":"The citation of Romans 10:20 in Canon III is not a direct quotation of the Vulgate; it adapts the sense of Paul’s argument about God’s prior call. The verse is used to support the claim that grace precedes human invocation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Prov. VIII sec. LXX","severity":"info","text":"The citation of Proverbs 8 according to the Septuagint (sec. LXX) in Canon IV is not found in the Masoretic text; it is a Septuagintal addition. The phrase 'Præparatur voluntas a Domino' is a free rendering of the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philipp. II, 13","severity":"info","text":"The citation of Philippians 2:13 in Canon IV is not a standard verse; the Vulgate Philippians 2:13 reads differently. The text likely refers to a variant or a loose citation of Philippians 2:13 in the Vetus Latina tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"These canons from the First Council of Orange (529) oppose semi-Pelagian views that human effort initiates salvation. They assert the priority of grace, a position later influential in the debates leading to the Council of Trent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Philippians 2:13 is problematic; the verse number may be a scribal error or reflect a different versification. The Latin text of the canon may be corrupt or adapted from a lost source."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Quod initium fidei non ex nobis, sed ex gratia Dei sit\n\n(Aug. lib. de Præd. SS. a cap. usque ad 9.)\n\nV. Si quis, sicut augmentum, ita etiam initium fidei, ipsumque credulitatis affectum, quo in eum credimus qui justificat impium, et ad regenerationem e sacri baptismaLis pervenimus, non per gratiæ donum, id est, per inspirationem Spiritus sancti corrigentem voluntatem nostram ab infidelitate ad fidem, ab impietate ad pietatem, sed naturaliter nohis inesse dicit; apostolicis dogmatibus adversarius approhatur, beato Paulo dicente: Confidimus quia qui cœpit i. vobis bonum opus, perficiet usque in diem Domini nostri Jesu Christi (Philip. i, 6); et illud: Vobis datum est pro Christo, non solum ut in eum credatis, sed etiam ut pro illo patiamini (Ibid., 29); et: Gratia salvi facti estis per fidem, et hoc non ex vobis, Dei enim donum est (Ephes. II, 8). Qui enim fidem, qua in Deum credimus, dicunt esse naturalem, omnes eos qui ab Ecclesia Christi alieni sunt, quodam modo fideles esse definiunt.","english":"That the beginning of faith is not from us, but from the grace of God.\n\n(Aug. lib. de Praed. SS. a cap. usque ad 9.)\n\nV. If anyone says that, just as the increase, so also the beginning of faith, and the very disposition of belief itself, 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 correcting our will from unbelief to faith, from impiety to piety, but says that it is naturally inherent in us, he is shown to be an adversary of apostolic teachings, the blessed Paul saying: \"We are confident that He who has begun a good work in you will perfect it until the day of our Lord Jesus Christ\" (Phil. 1:6); and this: \"It has been given to you for Christ, not only that you may believe in Him, but also that you may suffer for Him\" (Ibid., 29); and: \"You have been saved by grace through faith, and this not from yourselves, for it is a gift of God\" (Eph. 2:8). For those who say that faith, by which we believe in God, is natural, in some way define all those who are alien to the Church of Christ as being faithful.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"V. Si quis ... dicit","severity":"info","text":"This canon (V) follows the pattern of anathematizing conditional clauses typical of conciliar decrees, here targeting those who deny the gratuity of the initial act of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"initium fidei","severity":"info","text":"The phrase 'initium fidei' (beginning of faith) is a technical term in the Pelagian controversy, denoting the first movement toward belief, which Augustine argued must be a gift of grace, not a natural capacity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Philip. i, 6; Ibid., 29; Ephes. II, 8","severity":"info","text":"The canon cites three Pauline proof-texts: Phil 1:6 (confidence in God's completion of good work), Phil 1:29 (suffering for Christ as gift), and Eph 2:8 (salvation by grace through faith as divine gift). The Vulgate chapter/verse numbering differs from modern Bibles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Aug. lib. de Præd. SS. a cap. usque ad 9.","severity":"info","text":"The marginal note refers to Augustine's 'De praedestinatione sanctorum' (On the Predestination of the Saints), chapters 1–9, a key anti-Pelagian work arguing that even the beginning of faith is a divine gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Council of Orange (529)","severity":"info","text":"This canon was later reaffirmed at the Second Council of Orange (529) and became a standard authority in medieval and Tridentine discussions on grace and free will, often cited against semi-Pelagianism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"naturaliter nohis inesse","severity":"caution","text":"The Latin 'nohis' is a scribal error for 'nobis' (us). The text should read 'naturaliter nobis inesse' (naturally inherent in us). This does not affect the doctrinal sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'sicut augmentum, ita etiam initium fidei' could be read as equating the increase and beginning of faith as both non-natural, but the canon's focus is on the beginning.","The citation 'Philip. i, 6' and 'Ibid., 29' refer to Philippians, but the Vulgate chapter/verse divisions differ from modern editions; the exact verses are Phil 1:6 and Phil 1:29 in the Vulgate."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Quod sine gratia Dei credentibus et petentibus miseri cordia non conferatur, cum gratia ipsa faciat ut credamus et petamus (Au,. lib. dc Dorio Persever. c. 23; Prosp. contr. Coll. cap. 6).\n\nVI. Si quis sine gratia Dei credentibus, volentibus, desiderantibus, conantibus, laborantibus, vigilanti-. bus, studentibus, petentibus, quærentibus, pulsantibus nolis misericordiam dicit conferri divinitus; non autem ut credamus, velimus, vel hæc omnia sicut oportet agere valeamus, per infusionem et inspirationem sancti Spiritus in uobis fleri confitetur; et act humilitati, aut obedientiae humanæ 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, 7) et: Gratia Dei sum id quod sum (I Cor. xv. 20).\n\nQuod virious naturae bonum aliquod quod ad salutem pertineat cogitare aut eligere sine gratia non possi mus (Aug. lib. de Cratia Christi, cap. 26).","english":"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 (Aug. lib. de Dono Persever. c. 23; Prosp. contr. Coll. cap. 6).\n\nVI. If anyone says that mercy is divinely conferred upon those who believe, will, desire, strive, labor, keep watch, study, ask, seek, knock without the grace of God, but does not confess that it is by the infusion and inspiration of the Holy Spirit that we are able to believe, or will, or do all these things as we ought, and subordinates the help of grace to humility or human obedience, nor consents that it is itself a gift of grace that we be obedient and humble, he resists the Apostle saying, \"What have you that you did not receive?\" (1 Cor. IV, 7) and \"By the grace of God I am what I am\" (1 Cor. xv. 20).\n\nThat we cannot by the powers of nature think or choose any good thing pertaining to salvation without grace (Aug. lib. de Gratia Christi, cap. 26).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This canon is the sixth in a series of anathemas, following the pattern of 'Si quis ...' that characterizes the conciliar decrees of Arausicanum I.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. IV, 7","severity":"info","text":"The citation 'Quid habes quod non accepisti?' is a loose adaptation of 1 Cor 4:7, which in the Vulgate reads 'Quid habes quod non accepisti?' The verse is used to argue that all human capacities are gifts of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Cor. xv. 20","severity":"info","text":"The citation 'Gratia Dei sum id quod sum' is not a direct quotation but a paraphrase of 1 Cor 15:10, where Paul says 'gratia Dei sum quod sum' in the Vulgate. The chapter number xv is a scribal error for xv (15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The canon cites Augustine's 'De Dono Perseverantiae' (c. 23) and Prosper of Aquitaine's 'Contra Collatorem' (c. 6), reflecting the anti-Pelagian sources used by the council to assert the necessity of grace for the initiation of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This canon was later cited in the Council of Trent (Session 6, chapter 5) and in the Jansenist controversies, as it explicitly denies that human effort alone can merit grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text has 'Au,. lib. dc Dorio Persever.' which is a corruption of 'Aug. lib. de Dono Perseverantiae'. The abbreviation 'dc Dorio' is a scribal error for 'de Dono'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'virious naturae' in the final Latin line is a scribal error for 'viribus naturae' (by the powers of nature).","The chapter number 'xv' for 1 Cor 15 is likely a misprint for 'xv' (15) in the source edition."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"VII. Si quis per naturae vigorem bonum aliquod, quod ad salutem pertinet vitæ æternæ, cogitare ut expedit, aut eligere, sive saluiari, id est, evangelicæ prædicationi consentire posse confirmat, absque illu minatione et inspiratione Spiritus sancti, qui dat OMinibus suavitatem a in consentiendo et credendo veritati, hæretico fallitur spiritu, non intelligens vocem Dei in Evangelio dicentis: Sine me nihil potestis facere (Joan. XV, 5); et illud Apostoli: Non quod idonci simus cogitare aliguid a nobis, quasi ex nobis, sed sufficientia nostra ex Deo ex (U Cor. III, 5).\n\nQuod per liberum arbitrium na gratiam baptismi per tenire nullus possit (Prosper. contra Coll. cap. i, 7, 18; et Reap. ad definit. Cassiani).\n\nVIII. Si quis alios misericordia, alios vero per liberum arbitrium (quod in omnibus qui de praevaricatione primi hominis nati sunt, constat esse vitiatum), ad gratiam baptismi posse venire contendit; a recta tide probatur alienus. Is enim non omnium liberum arbitrium per peccatum primi hominis asserit infirmatum: aut certe ita læsum putat, ut tamen quidam valeant, sinc revelatione Dei, mysterium salutis æternæ Der semetipsos conquirere. Quod quam sit contrarium, ipsc Dominus probat, qui non aliquos, sed neminem ad se posse venire testatur. nisi quem Pater attraxerit (Joan. VI, 44).","english":"VII. If anyone asserts that by the vigor of nature one can think as is expedient, or choose, or consent to salvation, that is, to evangelical preaching, for some good pertaining to the life of eternal salvation, without the illumination and inspiration of the Holy Spirit, who gives to all delight in consenting to and believing the truth, he is deceived by a heretical spirit, not understanding the word of God in the Gospel saying: \"Without me you can do nothing\" (John 15:5); and that of the Apostle: \"Not that we are fit to think anything by ourselves, as if from ourselves, but our sufficiency is from God\" (2 Cor. 3:5).\n\nThat through free will no one can attain to the grace of baptism (Prosper, against Coll. ch. 1, 7, 18; and Reply to the definitions of Cassian).\n\nVIII. If anyone contends that some can come to the grace of baptism by mercy, others by free will (which in all who are born from the transgression of the first man is manifestly corrupted), he is proved alien from the right faith. For he either does not assert that the free will of all is weakened through the sin of the first man, or he thinks it so injured that nevertheless some are able, without revelation of God, to procure for themselves the mystery of eternal salvation. How contrary this is, the Lord himself proves, who testifies that not some, but no one can come to him unless the Father draws him (John 6:44).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"VII. Si quis ... VIII. Si quis","severity":"info","text":"Canons VII and VIII follow the standard conciliar anathema pattern, each opening with 'Si quis' and ending with a doctrinal condemnation. Canon VII targets Pelagian reliance on natural vigor; VIII targets semi-Pelagian distinctions between grace and free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sine me nihil potestis facere (Joan. XV, 5)","severity":"info","text":"The citation of John 15:5 is adapted; the Vulgate reads 'sine me nihil potestis facere' (without me you can do nothing). The canon uses this to counter Pelagian claims of natural sufficiency.","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 (II Cor. III, 5)","severity":"info","text":"The citation of 2 Corinthians 3:5 is non-standard; the Vulgate reads 'non quod idonei simus cogitare aliquid a nobis, quasi ex nobis, sed sufficientia nostra ex Deo est' (not that we are fit to think anything by ourselves, as if from ourselves, but our sufficiency is from God). The verse is likely a conflation or misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"nisi quem Pater attraxerit (Joan. VI, 44)","severity":"info","text":"The citation of John 6:44 echoes the Vulgate 'nemo venit ad me nisi quem Pater attraxerit' (no one comes to me unless the Father draws him). The canon uses this to argue that no one can attain salvation without divine attraction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Prosper. contra Coll. cap. i, 7, 18; et Resp. ad definit. Cassiani","severity":"info","text":"The marginal note references Prosper of Aquitaine's 'Contra Collatorem' (chapters 1, 7, 18) and his 'Responsiones ad Capitula Obiectionum Cassiani'. These works defend Augustine's anti-Pelagian views against John Cassian's semi-Pelagian positions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Quod per liberum arbitrium ad gratiam baptismi pervenire nullus possit","severity":"info","text":"The interlinear note 'That through free will no one can attain to the grace of baptism' summarizes the anti-Pelagian thrust of Canon VIII. This was a key point in the 5th-century controversy, later affirmed at the Council of Orange (529).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of 2 Corinthians 3:5 is not found in modern critical editions; it may be a conflation or a misattribution by the compiler.","The phrase 'salutem pertinet vitae aeternae' in Canon VII is ambiguous: it could mean 'pertains to the salvation of eternal life' or 'pertains to the health of eternal life'; the translation opts for 'salvation'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Sicut et Petro dicit: Beatus ea Simon Barjona, quia caro et sanguis non revelavit tibi, sed Pater meus qui in cœlis est (Matth. xvi, 17); et Apostolus: Nemo potest dicere, Dominum Jesum Christum, nisi in Spiritu sanclo (I Cor. X!!, 3).\n\nDe adjutorio Dei per quod bona operamur (Prosper. sent. 22).\n\nIX. Divini est muneris, cum et recte cogitamus et pedes nostros a falsitate et injustitia continemus. Quoties enim bona agimus, Deus in nobis atque nobiscum, ut operemur, operatur.\n\nDe adjutorio Dei omnibus semper implorando (Prospcontra Collat. cap. 24).\n\nX. Adjutorium Dei etiam renatis ac sanctia semner esi implorandum, at ad finem bonum pervenire. vel in bono possint opere perdurare.\n\nDe oblatione volorum (Aug. lib. XVII de Civ. Dei c.: Prosp. seut. 54).\n\nXI. Nemo quidqnam Domino recte voveret, e nisi ab illo acciperet quod voveret, sicut legitur: Dum de manu tua accepimus damus tibi (I Paral. XXIX, 14).","english":"As also is said to Peter: \"Blessed are you, Simon Bar-Jona, because flesh and blood have not revealed this to you, but my Father who is in heaven\" (Matt. 16:17); and the Apostle: \"No one can say, Lord Jesus Christ, except in the Holy Spirit\" (1 Cor. 12:3).\n\nConcerning the help of God by which we do good works (Prosper, Sent. 22).\n\nIX. It is a divine gift when we both think rightly and restrain our feet from falsehood and injustice. For whenever we do good, God in us and with us works, so that we may work.\n\nConcerning the help of God always to be implored by all (Prosper, Against the Collator, ch. 24).\n\nX. The help of God is to be implored even by the regenerate and the holy always, so that they may arrive at a good end or be able to persevere in good work.\n\nConcerning the offering of vows (Aug., Bk. 17 of The City of God, ch.; Prosper, Sent. 54).\n\nXI. No one would rightly vow anything to the Lord unless he received from him that which he vows, as it is read: \"When we have received from your hand, we give to you\" (1 Chron. 29:14).","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. xvi, 17","severity":"info","text":"The citation Matt. 16:17 is not found in modern critical editions; the verse likely refers to Matt. 16:17 (Vulgate) where Jesus blesses Simon Bar-Jona for a revelation from the Father, not from flesh and blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Cor. X!!, 3","severity":"caution","text":"The reference 'I Cor. X!!, 3' is corrupt; it likely intends 1 Cor. 12:3, but 1 Corinthians has only 16 chapters. The intended verse may be 1 Cor. 12:3 (gifts of the Spirit) or a scribal error for 1 Cor. 8:3 or another passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Prosper. sent. 22","severity":"info","text":"The heading 'De adjutorio Dei per quod bona operamur' is drawn from Prosper of Aquitaine's Sententiae 22, a collection of Augustinian excerpts used in the Pelagian controversy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Prospcontra Collat. cap. 24","severity":"info","text":"The heading 'De adjutorio Dei omnibus semper implorando' cites Prosper's Contra Collatorem, chapter 24, a work defending Augustine's doctrine of grace against John Cassian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"I Paral. XXIX, 14","severity":"info","text":"The citation 1 Chron. 29:14 does not exist; 1 Chronicles has 29 chapters, but verse 14 of chapter 29 is absent. The intended text may be a conflation or a scribal error for a similar verse (e.g., 1 Chron. 29:14 is not in the Vulgate).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"IX, X, XI","severity":"info","text":"Canons IX–XI form a sequence on divine aid: IX asserts God's cooperation in good works, X insists on perpetual need for grace even in the regenerate, XI ties vows to prior divine gift. Each is headed by a patristic source tag.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture reference 'I Cor. X!!, 3' is corrupt; the intended chapter and verse are uncertain.","The citation 'I Paral. XXIX, 14' does not correspond to any known verse in 1 Chronicles; it may be a scribal error or a non-canonical reference."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Quales nos diligat Deus (Prosp. sent. 56).\n\nXII. Tales nos amat Deus quales futuri sumtu ipsius dono, non quales sumus nostro Merito.\n\nDe reparatione liberi arbitrii (Aug. lib. XIV de Civ. Dei c.; Prosp. sent. 152).\n\nXIII. Arbitrium voluntatis in primo homine infirmatum, nisi per gratiam baptismi, non potest rc parari: quod amissum, nisi a quo potuit dari, non potest reddi. Unde ipsa Veritas dicit: Si vos Filius liberaverit, tunc vere liberi eritis (Joan. VIII, 16.) Quod ut liberemur a miseria, misericordia Dei præveniamur (Prosp. sent. 211).\n\nXIV. Nullus miser de quantacumque miseria liberatur, nisi qui Dei misericordia prævenitur:sicut dicit Psalmista: Cito anticipet nos misericordia tua, Domine Psal. LXXVIII. 8); et illud, Deus meus, mi. sericordia ejus præveniet me (Psal. LVIII, 11).\n\nQuod per gratiam Dei in melius mutetur fidelis (Aug. serm. in ps. LXVIII; Prosp. sent. 225).","english":"XII. God loves us as we shall be by His own gift, not as we are by our own merit.\n\nXIII. The will's freedom was weakened in the first man and cannot be restored except through the grace of baptism: what has been lost cannot be given back except by Him who could give it. Hence the Truth itself says: \"If the Son frees you, then you will be truly free\" (John 8:16). So that we may be freed from misery, we are anticipated by the mercy of God.\n\nXIV. No one, no matter how great his misery, is freed from it unless he is anticipated by God's mercy: as the Psalmist says: \"Let your mercy quickly anticipate us, O Lord\" (Ps. 78:8); and that other: \"My God, His mercy will anticipate me\" (Ps. 58:11).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XII. Tales nos amat Deus quales futuri sumus ipsius dono, non quales sumus nostro merito.","severity":"info","text":"Canon XII is a self-contained sentence, but the surrounding apparatus (Prosp. sent. 56 and 152) suggests it was excerpted from Prosper's Sententiae as a thematic unit on divine love and gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Si vos Filius liberaverit, tunc vere liberi eritis (Joan. VIII, 16.)","severity":"info","text":"The citation of John 8:16 is a loose paraphrase; the Vulgate reads 'si vos filius liberaverit, tunc vere liberi eritis' but the verse number varies in some manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Cito anticipet nos misericordia tua, Domine (Psal. LXXVIII. 8); et illud, Deus meus, misericordia ejus praeveniet me (Psal. LVIII, 11).","severity":"info","text":"The two psalm citations (Ps. 78:8 and Ps. 58:11) are given with Vulgate numbering; the second is a conflation of Ps. 58:11 and possibly Ps. 58:10 in modern editions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De reparatione liberi arbitrii (Aug. lib. XIV de Civ. Dei c.; Prosp. sent. 152).","severity":"info","text":"The heading 'De reparatione liberi arbitrii' links canon XIII to Augustine's De Civitate Dei 14 and Prosper's Sententia 152, reflecting the semi-Pelagian controversy over free will and grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"praeveniamur / praevenitur","severity":"info","text":"The verb 'praevenire' (to anticipate) is a technical term in the grace debates, denoting God's initiative before human effort, as in Prosper's Sententiae 211 and 225.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"XIII. Arbitrium voluntatis in primo homine infirmatum, nisi per gratiam baptismi, non potest reparari","severity":"info","text":"Canon XIII's claim that free will is weakened in the first man and restored only by baptismal grace was cited in later medieval and Reformation debates on original sin and justification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'rc parari' in canon XIII is a scribal error for 'reparari' (restored).","The psalm numbering (LXXVIII, LVIII) follows the Vulgate; modern Bibles may differ."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"XV. Ab eo quod formavit Deus, mutatus est Adam, sed in pejus per iniquitatem suam: ab eo quod operata est iniquiLas. mutatur fidelis, sed in melius per gratiam Dei. Ula ergo mutatio fuit prævaricatoris primi; haec, secundum Psalmistam, mutatio est dexteræ Excelsi (Psal. LXXVI. 11).\n\nQuod ex eo quod habemus non sit gloriandum, cum ex Deo sit (Auf, de Spiro et Litt. c. 28; Prosp. sent. 260).\n\nXVI. Nemo ex eo quod videtur habere glorietur, tamquam non acceperit; aut ideo se putet accepisse, quia liltera extrinsecus, vel ut tegeretur apparuit, vel ut andiretur insonuit. Nam sicut Apostolus dicit: Si per legem justitia, ergo Christus gratis mortuus est 'Gal. n, 21). Porro autem si non gratis mortuus est: Ascendens in altum captivam duxit captivitatem, dedit dona hominibus (Ephes. IV, 8; Psal. LXVII, 19). Inde habet, quicumque habet. Quisquis autem inde se habere negat, aut vere non habet, aut id quod habet, auferetur ab eo (Matth. xxv, 29).","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 first change was of the first transgressor; this one, according to the Psalmist, is a change of the right hand of the Most High (Ps. 76:11).\n\nThat one should not boast of what one has, since it is from God (Augustine, On the Spirit and the Letter, ch. 28; Prosper, Sententiae 260).\n\nXVI. Let no one boast of what he seems to have, as if he did not receive it; or think that he received it because the letter appeared externally, or sounded so that it might be heard. For as the Apostle says: If justice is through the law, then Christ died for nothing (Gal. 2:21). But if he did not die for nothing: Ascending on high, he led captivity captive, he gave gifts to men (Eph. 4:8; Ps. 67:19). From that source has whatever anyone has. Whoever, however, denies that he has it from that source either truly does not have it, or what he has will be taken away from him (Matt. 25:29).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Canon XV contrasts two changes: Adam's fall (in peius) and the faithful's transformation (in melius), using Psalm 76:11 to frame the latter as a divine act. Canon XVI then warns against pride in one's gifts, citing Galatians 2:21 and Ephesians 4:8.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. LXXVI. 11","severity":"info","text":"Psalm 76:11 (Vulgate numbering) is quoted: 'mutatio dexteræ Excelsi' (change of the right hand of the Most High). The verse is used to assert that the faithful's improvement is a divine gift, not human merit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gal. n, 21","severity":"info","text":"Galatians 2:21 is cited: 'Si per legem justitia, ergo Christus gratis mortuus est' (If justice is through the law, then Christ died for nothing). This supports the argument against attributing righteousness to external law rather than grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephes. IV, 8; Psal. LXVII, 19","severity":"info","text":"Ephesians 4:8 and Psalm 67:19 are combined: 'Ascendens in altum captivam duxit captivitatem, dedit dona hominibus' (Ascending on high, he led captivity captive, he gave gifts to men). This conflates Christ's ascension with the gift of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Canon XV includes a marginal note citing Augustine's 'On the Spirit and the Letter' ch. 28 and Prosper's 'Sententiae' 260, reinforcing the anti-Pelagian stance that all good is from God, not human merit.","cites":[],"named_sources":["Augustine 412","Prosper 5th century"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"liltera extrinsecus","severity":"caution","text":"The phrase 'liltera extrinsecus' (the letter externally) is ambiguous: it may refer to the written law or to Scripture read aloud. The context suggests a contrast between external teaching and internal grace, but the exact referent is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'liltera extrinsecus' could mean either the written law (as in Galatians) or the outward reading of Scripture; the intended sense is not fully resolved.","The conflation of Ephesians 4:8 and Psalm 67:19 is unusual and may reflect a textual variant or a liturgical combination; the exact source is unclear."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"De fortitudine Christiana (Aug. lib. i Op. Imp. n. 83; Prosp. sent. 297).\n\nXVII. Fortitudinem gentilium mundana cupiditas, fortitudinem autem Christianorum Dei charitas facit, quæ diffusa est in cordibus nostris, non per voluntatis arbitrium, sed per Spiritum sanctum, qui datus est nobis (Hom. v. 5), nullis meritis gratiam praevenientibus.\n\nNullis meritis gratiam præveniri (Aug., lib, I Op. Imp. num. 133; Prosper. sent. 299).\n\nXVIII. Debetur merces honis operibus, si fiant; sed gratia, quae non debetur, praecedit ut fiant.\n\nNeminem nisi Deo miserante salvari da. epist. 186,\n\nn. 37; Prosper. sent. 310).\n\nXIX. Natura humana, etiam si in illa integritate in qua est condita permaneret, nullo modo seipsam, Creatore suo non adjuvante, servaret. Unde cum sine gratia Dei salutem non possit custodire quam accepit, quomodo sine Dei gratia poterit reparare a quam perdidit?","english":"XVII. The fortitude of the pagans is produced by worldly desire, but the fortitude of Christians is produced by the charity of God, which is diffused in our hearts not through the will's choice, but through the Holy Spirit, who is given to us (Hom. v. 5), with no merits preceding grace.\n\nNo merits precede grace (Aug., lib. I Op. Imp. num. 133; Prosper. sent. 299).\n\nXVIII. A reward is owed to good works, if they are performed; but grace, which is not owed, precedes so that they may be performed.\n\nNo one is saved except by the mercy of God (da. epist. 186, n. 37; Prosper. sent. 310).\n\nXIX. Human nature, even if it were to remain 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 which it received, how could it, without the grace of God, recover that which it lost?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XVII. De fortitudine Christiana ... Nullis meritis gratiam praevenientibus.","severity":"info","text":"Canon XVII is presented in two parts: a longer statement attributed to Augustine and Prosper, followed by a shorter lemma that repeats the key phrase. This structure may indicate a summary or a separate transmitted excerpt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fortitudo","severity":"info","text":"Fortitudo here denotes moral or spiritual strength, not physical courage. The canon contrasts pagan fortitudo, driven by worldly desire, with Christian fortitudo, produced by divine charity through the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gratia","severity":"info","text":"Gratia is used in two senses: as unmerited divine favor that precedes human action (canon XVII–XVIII) and as the means of salvation (canon XIX). The phrase nullis meritis gratiam praevenientibus asserts that grace is not preceded by any human merit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hom. v. 5","severity":"info","text":"The citation Hom. v. 5 likely refers to a homily, possibly by Augustine or another Church Father, but the exact source is not identified in the allowed keys. The phrase echoes Romans 5:5 or a similar passage on the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nullis meritis gratiam praevenientibus","severity":"info","text":"This phrase is a key assertion in the anti-Pelagian controversy, denying that human merit can precede or earn grace. The Council of Orange (529) affirmed this position against semi-Pelagian views.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Neminem nisi Deo miserante salvari","severity":"info","text":"This phrase, cited from da. epist. 186, n. 37 and Prosper sent. 310, became a standard formula in Western theology, emphasizing that salvation depends solely on God's mercy, not human effort.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation Hom. v. 5 is not fully identified; it may refer to a specific homily or a verse division. The phrase da. epist. 186 is ambiguous; it likely refers to a letter of Augustine (epistula 186) but the abbreviation is unclear."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Nihil boni hominem posse sine Deo (Aug. l. II cont. duas epist. Pelag. c. 8; Prosp. sent. 314).\n\nXX. Multa Deus facit in homine bona quæ non facit homo: nulla vero facit homo bona quæ non Deus praestet ut faciat homo.\n\nDe natura et gratia (Aug. I. de Grat. et Liber. Arbit. cap. 13; Pro'per. sent. 317).\n\nXXI. Sicut eis qui volentes in lege justificari, a gratia exciderunt, verissime dicit Apostolus: Si ex lege justitia est, ergo Christus gratis mortuus est (Galat. II, 21): sic et his qui gratiam quam commendat el percipit fides Christi, putant esse naturam, verissime dicitur, Si ex natura justitia, 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, ut et lex per illum impleretur, qui dixit: Non veni legem solvere, sed adimplere (Matth. v, 17); et naLura per Adam perdita, per illum repararetur, qui dixit, venisse se quærere et salvare quod perierat (Luc. XIX, 10).","english":"Nothing good can man do without God (Augustine, *Against Two Letters of the Pelagians* Book II, ch. 8; Prosper, *Sententiae* 314).\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 man to do.\n\n*On Nature and Grace* (Augustine, *On Grace and Free Will* ch. 13; Prosper, *Sententiae* 317).\n\nXXI. Just as the Apostle most truly says to those who, wishing to be justified under the Law, have fallen from grace: “If righteousness is from the Law, then Christ died in vain” (Galatians 2:21), so also to those who think that grace, which the faith of Christ commends and receives, is nature, it is most truly said: “If righteousness is from nature, then Christ died in vain.” For here already was the Law, and it did not justify; here already was nature, and it did not justify. Therefore Christ did not die in vain, so that the Law might be fulfilled through Him who said: “I have not come to destroy the Law, but to fulfill it” (Matthew 5:17); and that nature, lost through Adam, might be restored through Him who said that He had come to seek and to save what had perished (Luke 19:10).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Nihil boni hominem posse sine Deo","severity":"info","text":"This canon asserts the radical dependence of human good on God, a core anti-Pelagian claim. The appended patristic citations reinforce the conciliar authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Galat. II, 21","severity":"info","text":"The citation of Galatians 2:21 (Vulgate numbering) is used to argue that if righteousness came from nature, Christ's death would be gratuitous. The verse is central to the anti-Pelagian argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. v, 17","severity":"info","text":"Matthew 5:17 is quoted to show Christ fulfilling, not abolishing, the Law. This supports the claim that grace perfects nature and law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XIX, 10","severity":"info","text":"Luke 19:10 (Vulgate) is cited for Christ's mission to seek and save what was lost. The verse is used to argue that grace restores fallen nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"De natura et gratia","severity":"info","text":"The heading 'De natura et gratia' signals the theological topic of the canons. It reflects the Augustinian framework of the council, opposing Pelagian views on nature and grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Prosp. sent. 314; Pro'per. sent. 317","severity":"info","text":"The citations of Prosper of Aquitaine's 'Sententiae' show the early reception of these canons as authoritative summaries of Augustinian doctrine. The variant spelling 'Pro'per.' is a scribal abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'Pro'per.' is an abbreviation for Prosper, but the exact form may cause confusion in transcription.","The verse Luke 19:10 in the Vulgate does not correspond to modern chapter divisions; it likely refers to Luke 19:10 in the old system, which is now Luke 15:4 in modern Bibles."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"De his quæ hominum propria sunt (Aug. tract. in Joan.; Prosper. sent. 325).\n\nXXII. Nemo habet de suo, nisi mendacium et peccatum. Si quid autem habet homo veritatis atque justitiæ, ah illo fonte est quem debemus sitire in hac eremo, ut ex eo quasi guttis quibusdam irrorati, non deficiamus in via.\n\nDe voluntate Dei et hominis (Aug. tract. in Joan,; Prosper. sent. 340).\n\nXXIII. Suam voluntatem homines faciunt, non Dei, quando id agunt quod Deo displicet. Quando autem ita faciunt quod volunt, ut divitas serviant voluntati, quamvis volentes agant quod agunt, illius tamen voluntas est, a quo et præparatur et jubetur quod volunt.\n\nDe vite et palmitibus vitis (Aug. tract. in Joan.; Prosper. sent. 368).\n\nXXIV. Ita sunt in vite palmites, ut viti nihil conferant, sed inde accipiant unde vivant. Sic quippe vitis est in pahnitibus, ut vitale alimentum subministret eis, non sumat ab eis. Ac per hoc et manentem in se habere Christum, et manere in Cbristo, discipulis prodest utrumque, non Christo. Nam præciso palmite, potest de viva radice alius pullularare: qui autem praecisus est, non potest sine radice vivere.","english":"Concerning Those Things Which Are Proper to Men (Augustine, *Tractates on the Gospel of John*; Prosper, *Sententiae* 325).\n\nXXII. No one has from his own self anything except falsehood and sin. But if a man has anything of truth and justice, it is from that fountain which we must thirst for in this desert, so that, sprinkled as if by certain drops from it, we may not fail on the way.\n\nConcerning the Will of God and of Man (Augustine, *Tractates on the Gospel of John*; Prosper, *Sententiae* 340).\n\nXXIII. Men do their own will, not God's, when they do that which displeases God. But when they so do what they will that the divine will serves their will, although they act willingly in what they do, nevertheless it is the will of him by whom what they will is both prepared and commanded.\n\nConcerning the Vine and the Branches of the Vine (Augustine, *Tractates on the Gospel of John*; Prosper, *Sententiae* 368).\n\nXXIV. The branches are in the vine in such a way that they contribute nothing 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 by this, both having Christ remaining in them and remaining in Christ benefits the disciples in both respects, not Christ. For when a branch is cut off, another can sprout from the living root; but he who is cut off cannot live without the root.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"XXII. Nemo habet de suo, nisi mendacium et peccatum.","severity":"info","text":"This canon (XXII) is a concise Augustinian maxim on human incapacity for good without grace, contrasting with the following canons on will and ecclesiology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"de suo","severity":"info","text":"The phrase 'de suo' (from his own self) is a technical term in Augustine's anti-Pelagian polemic, denoting what humans possess by their own nature without divine aid.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"in hac eremo","severity":"info","text":"The desert metaphor ('in hac eremo') echoes Augustine's view of earthly life as a spiritual wilderness where grace is needed like drops of water to sustain the journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"vite et palmitibus","severity":"info","text":"The vine and branches imagery in canon XXIV alludes to John 15:1-5, where Christ is the true vine and disciples are branches, emphasizing dependence on Christ for spiritual life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Concilium Arausicanum I","severity":"info","text":"These canons were later cited in the Second Council of Orange (529) and in medieval Gratian's Decretum, shaping Western theology on grace and free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"divitas serviant voluntati","severity":"caution","text":"The Latin 'divitas serviant voluntati' in canon XXIII is likely a scribal error for 'divinitas serviat voluntati' (the divinity serves the will), as in Prosper's source; the English draft follows the emended reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'divitas serviant voluntati' in canon XXIII is textually uncertain; the edition reads 'divitas' (riches) but Prosper's Sententiae 340 has 'divinitas' (divinity), which aligns with the theological sense."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"De dilectione, qua diligimus Deum (Aug. tract. in Joan.; Prosper. sent. 372).\n\nXXV. Prorsus donum Dei est diligere Deum. Ipse ut diligeretur dedit, qui non dilectus e dilexit. Displicentes amati sumus, ut fieret in nobis unde piaceremus. Diffundit enim charitatem in cordibus nostris Spiritus Patris et Filii, quem cum Patre amamus et Filio (Rom. v, 5).\n\nAc sic secundum supra scriptas sanctarum Scripturarum sententias, vel antiquorum Patrum definitiones, hoc, Deo propitiante, et prædicare debemus et credere, quod per peccatum primi hominis ita inclinatum 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 gratia eum et misericordia divina praevenerit. Unde Abel justo, et Noe, et Abrahæ, et Isaac, et Jacob, omnique antiquorum sanctorum multitudini, illam praeclaram fidem quam in ipsorum laude prædicat apostolus Paulus, non per bonum naturæ quod prius in Adam datam fuerat, sed per gratiam Dei credimus fuisse collatam: quam gratiam, etiam post adventum Domini, omnibus qui baptizari desiderant, non in libero arbitrio B haberi, sed Christi novimus simul et credimus largitate conferri: secundum illud quod jam supra dictum est, et prædicat Paulus apostolus: Vobis donatum est pro Chriato, non solum ut in eum credatis, sed etiam ut pro illo patiamini (Philip.","english":"Concerning the Love with Which We Love God (Augustine, *Tractates on the Gospel of John*; Prosper, *Sententiae* 372).\n\nXXV. To love God is wholly a gift of God. He who, not loved, loved, gave that he might be loved. Unpleasing, we were loved, so that there might be wrought in us that by which we would please. For the Spirit of the Father and the Son, whom we love together with the Father and the Son, diffuses charity in our hearts (Rom. 5:5).\n\nAnd thus, according to the above-written sentences of the holy Scriptures, or the definitions of the ancient Fathers, this, with God propitious, we ought both to preach and to believe: that through the sin of the first man, free will was so bent and weakened that afterwards no one can either love God as he ought, or believe in God, or work for God what is good, unless the grace and divine mercy of God has anticipated him. Whence we believe that the illustrious faith which the apostle Paul preaches in praise of them was conferred upon the just Abel, and Noah, and Abraham, and Isaac, and Jacob, and the whole multitude of the ancient saints, not through the good of nature which had been given earlier in Adam, but through the grace of God: which grace, even after the coming of the Lord, we know and believe to be conferred, not by free will, but by the bounty of Christ, upon all who desire to be baptized: according to that which has already been said above, and which the apostle Paul preaches: It is given to you for Christ, not only that you believe in him, but also that you suffer for him (Phil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"dilectio","severity":"info","text":"The Latin 'dilectio' (love) is a technical term in Augustine for the will's rightly ordered affection, distinct from 'amor' as a more general term.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Rom. v, 5","severity":"info","text":"The citation 'Rom. v, 5' (Rom. 5:5) is a Vulgate verse: 'et caritas Dei diffusa est in cordibus nostris per Spiritum sanctum' — the council adapts it to its own Trinitarian formulation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"gratia Dei","severity":"info","text":"The council here defines grace as prior to any human effort, countering the Semi-Pelagian view that the beginning of faith could come from human free will alone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ac sic secundum supra scriptas","severity":"info","text":"This sentence is the council's own doctrinal summary, linking the preceding patristic excerpts (XXII–XXV) to the canons proper that follow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"antiquorum Patrum definitiones","severity":"info","text":"The phrase 'definitions of the ancient Fathers' became a key proof-text in later medieval and Tridentine debates on the authority of patristic consensus in defining grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Philip.","severity":"caution","text":"The citation 'Philip.' is truncated in the source; the intended verse is likely Phil. 1:29, but the exact reference is uncertain without a complete manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'Rom. v, 5' may refer to a different verse in some manuscript traditions; the council's adaptation of the verse is not a direct quotation.","The truncated 'Philip.' leaves the exact Pauline verse uncertain; the most plausible candidate is Phil. 1:29, but this is not confirmed by the source."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"i, 29); et illud: Deus qui cœpit 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. II, 8); et quod de seipso ait Apostolus: Misericordiam consecutus sum, ut fidelis essem (I Cor. VII, 29): non dixit, quia eram, sed ut essem; ct illud: Quid habes quod non accepisti (I Cor. IV, 7)? et illud: Omne dutum bonum et omne donum perfectum desursum est, descendens a Patre luminum (Jacob. I, 17); et illud: Nemo habet quidquam, boni, nisi illi datum fuerit desuper (Joan. III, 27). Innumerabilia sunt sanctorum Scripturarum testimonia quæ possint ad probandam gratiam proferri, sed brevitatis studio prætermissa sunt; quia et revera, cui pauca non sufficiunt, plura non proderunt.\n\nHoc etiam secundum fidem catholicam credimus, i quod accepta per baptismum gratia, omnes baptizati, Christo auxiliante et cooperante, quæ ad salutem pertinent, possint et debeant, si fideliter labo. rare voluerint, adimplere. Aliquos vero ad malum divina potestate prædestinatos esse, non solum non credimus, sed etiam, si sunt qui tantum malum credere velint, cum omni detestatione illis anathema dicimus.","english":"(I, 29); and this: \"God who began a good work in you will perfect it until the day of our Lord Jesus Christ\" (Ibid., 6); and this: \"You have been saved by grace through faith, and this not from yourselves, for it is a gift of God\" (Ephesians II, 8); and what the Apostle says of himself: \"I have obtained mercy that I might be faithful\" (I Corinthians VII, 29): he did not say, because I was, but that I might be; and this: \"What do you have that you have not received?\" (I Corinthians IV, 7); and this: \"Every good gift and every perfect gift is from above, descending from the Father of lights\" (James I, 17); and this: \"No one has anything good unless it has been given to him from above\" (John III, 27). The testimonies of the holy Scriptures that could be brought forward to prove grace are innumerable, but they have been omitted for the sake of brevity; because, in truth, for whom a few do not suffice, many will not profit.\n\nThis also we believe according to the catholic faith, that, with grace received through baptism, all the baptized, with Christ helping and cooperating, can and ought, if they faithfully wish to labor, to fulfill those things which pertain to salvation. But that some are predestined to evil by divine power, we not only do not believe, but also, if there are those who wish to believe such a great evil, we pronounce anathema upon them with all detestation.","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, et hoc non ex vobis, Dei enim donum est' is attributed to Ephesians II, 8, but the Vulgate Ephesians 2:8 reads 'gratia salvi facti estis per fidem, et hoc non ex vobis, Dei enim donum est'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Misericordiam consecutus sum, ut fidelis essem","severity":"info","text":"The citation 'Misericordiam consecutus sum, ut fidelis essem' is attributed to I Corinthians VII, 29, but the Vulgate 1 Corinthians 7:29 does not exist; the reference is likely a misattribution or a non-canonical source.","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 I Corinthians IV, 7, but the Vulgate 1 Corinthians 4:7 does not contain this phrase; it may be a loose reference or a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Omne dutum bonum et omne donum perfectum desursum est, descendens a Patre luminum","severity":"info","text":"The citation 'Omne dutum bonum et omne donum perfectum desursum est, descendens a Patre luminum' is attributed to James I, 17, but the Vulgate James 1:17 reads 'omne datum bonum et omne donum perfectum desursum est, descendens a Patre luminum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Nemo habet quidquam, boni, nisi illi datum fuerit desuper","severity":"info","text":"The citation 'Nemo habet quidquam, boni, nisi illi datum fuerit desuper' is attributed to John III, 27, but the Vulgate John 3:27 reads 'nemo habet quidquam boni nisi illi datum fuerit desuper'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Aliquos vero ad malum divina potestate prædestinatos esse","severity":"info","text":"This passage explicitly rejects predestination to evil, a key anti-Pelagian stance that influenced later Augustinian and conciliar condemnations of double predestination.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scripture references (I Cor. VII, 29; I Cor. IV, 7) do not correspond to canonical Vulgate verses; the text may contain scribal errors or non-standard chapter/verse divisions."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Hoc etiam salubriter profitemur et credimus, quod in omni opere bono, non nos incœpimus, et postea per Dei misericordiam adjuvamur; sed ipse nobis, nullis præcedentibus bonis meritis, et fidem ct amorem sui prius inspirat, ut et baptismi sacramenta fideliter requiramus, et post baptismum cum ipsius adjutorio, ea que sibi sunt placita implere possins. Unde manifestissime credendum est, quod et illius latronis quem Dominus ad Paradisi patriam revocavit (Luc. XXIII, 43), et Cornelii Centurionis, ad quem Angelus Domini missus est (Act. x, 3), et Zacchæi, qui ipsum Dominum suscipere meruit (Luc. XIX, 6), illa tam admirabilis fides non fuit de natura, a sed divinæ largitatis donuin (Vide supra lib. Prosp. contra Cassianum, cap. 7).\n\nEt quia definitionem antiquorum Patrum, nostramque quæ supra scripta est, non solum religiosis, sed etiam laicis, medicamentum esse et desideramus et cupimus:b placuit ut eam etiam illustres ac magnifici viri qui nobiscum ad praefatam festivitatem convenerunt, propria manu subscriberent.","english":"We also healthfully profess and believe that in every good work, we do not begin it and afterwards are aided by God's mercy; but rather He Himself, with no preceding good merits on our part, first inspires in us both faith and love for Him, so that we may faithfully seek the sacraments of baptism, and after baptism, with His help, be able to fulfill those things that 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 23:43), and of Cornelius the Centurion, to whom an angel of the Lord was sent (Acts 10:3), and of Zacchaeus, who merited to receive the Lord Himself (Luke 19:6), was not from nature, but a gift of divine bounty (See above Prosper's book against Cassian, ch. 7).\n\nAnd because we desire and wish that the definition of the ancient Fathers, and our own which is written above, be a medicine not only for the religious but also for the laity, it pleased that the illustrious and magnificent men who gathered with us for the aforementioned feast should also subscribe with their own hand.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"nullis præcedentibus bonis meritis","severity":"info","text":"The phrase denies any antecedent human merit as a condition for grace, a key anti-Pelagian and anti-Semipelagian assertion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XXIII, 43","severity":"info","text":"The reference to the penitent thief (Luke 23:43) is used to illustrate faith as a divine gift, not a natural achievement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Act. x, 3","severity":"info","text":"Cornelius the centurion (Acts 10:3) is cited as another example of faith given by divine bounty, not nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luc. XIX, 6","severity":"info","text":"Zacchaeus (Luke 19:6) is invoked to reinforce the same point: faith is a gift, not from nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Vide supra lib. Prosp. contra Cassianum, cap. 7","severity":"info","text":"This marginal note refers to Prosper of Aquitaine's work against Cassian, indicating the council's reliance on Prosper's anti-Semipelagian arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Et quia definitionem ... placuit ut ... subscriberent","severity":"info","text":"The final sentence transitions from doctrinal definition to a procedural subscription clause, typical of conciliar acts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin 'fidem ct amorem sui' likely contains a scribal error: 'ct' for 'et', and 'sui' may refer to God or to the believer; the translation takes it as love for God."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"CÆSARIUS in Christi nomine episcopus, constitutionem nostram relegi, et subnotans subscripsi, quinto nonas Julii, Decio juniore viro clarissimo consule.\n\nJULIANUS AMARTOLUS episcopus relegi et subscripsi.\n\nCONSTANTIUS in Christi nomine episcopus consensi et subscripsi.\n\nCYPRIANUS.... episcopus.... subscripsi.\n\nEUCHERIUS.... episcopus.... subscripsi.\n\nItem EUCBERIUS.... episcopus.... subscripsi.\n\nHERACLIUS.... episcopus.... subscripsi.\n\nPRINCIPIUS.... episcopus.... subscripsi.\n\nPHILAGRIUS.... episcopus.... subscripsi.\n\nMAXIMUS.... episcopus.... subscripsi.\n\nPRÆTENTATUS.... episcopus.... subscripsi.\n\nALETHIUS.... episcopus.... subscripsi.\n\nLUPERCIANUS.... episcopus.... subscripsi.\n\nVINDEMIALIS.... episcopus.... subscripbi.\n\nPETRUS MARCELLINUS FELIX LIBERIUS vir clarissimus et illustris præfectus prætorii Galliarum atque patricius, consentiens subscripsi.","english":"Caesarius, bishop in the name of Christ, had our constitution read back, and signing it, I subscribed, on the fifth day before the Nones of July, under the consulship of Decius the Younger, vir clarissimus.\n\nJulianus Amartolus, bishop, had it read back and subscribed.\n\nConstantius, bishop in the name of Christ, consented and subscribed.\n\nCyprianus, bishop, subscribed.\n\nEucherius, bishop, subscribed.\n\nLikewise Eucherius, bishop, subscribed.\n\nHeraclius, bishop, subscribed.\n\nPrincipius, bishop, subscribed.\n\nPhilagrius, bishop, subscribed.\n\nMaximus, bishop, subscribed.\n\nPraetentatus, bishop, subscribed.\n\nAlethius, bishop, subscribed.\n\nLupercianus, bishop, subscribed.\n\nVindemialis, bishop, subscribed.\n\nPetrus Marcellinus Felix Liberius, vir clarissimus et illustris, Praetorian Prefect of the Gauls and Patrician, consenting, subscribed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"CÆSARIUS in Christi nomine episcopus, constitutionem nostram relegi, et subnotans subscripsi, quinto nonas Julii, Decio juniore viro clarissimo consule.","severity":"info","text":"This subscription formula closes the council acts. The phrase 'constitutionem nostram relegi' indicates that the text of the canons was read aloud before signing, a standard conciliar procedure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"quinto nonas Julii, Decio juniore viro clarissimo consule","severity":"info","text":"The date is 3 July 529 (the Nones of July fall on the 7th; five days before is the 3rd). The consulship of Decius iunior dates the council to 529, the year of the Second Council of Orange.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vir clarissimus","severity":"info","text":"'Vir clarissimus' is a standard late Roman honorific title for senators and high officials. Here it qualifies both the consul Decius and the Praetorian Prefect Liberius, indicating their senatorial rank.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Petrus Marcellinus Felix Liberius vir clarissimus et illustris præfectus prætorii Galliarum atque patricius","severity":"info","text":"Liberius was Praetorian Prefect of Gaul and a patrician. His subscription as a lay high official shows imperial endorsement of the council's canons, which were later confirmed by Pope Boniface II.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Item EUCBERIUS.... episcopus.... subscripsi.","severity":"caution","text":"The name 'EUCBERIUS' is likely a scribal error for 'EUCHERIUS' (as in the previous line). The repetition of Eucherius may indicate a duplicate entry or a different bishop of the same name; the text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"subscripsi","severity":"info","text":"The subscription list, including both bishops and a lay official, was preserved as part of the canonical collection. It authenticates the council's decrees, which were later cited in the controversy over semi-Pelagianism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition of Eucherius (once as EUCHERIUS, once as EUCBERIUS) may be a scribal duplication or indicate two distinct bishops; the text does not clarify.","The phrase 'constitutionem nostram relegi' could mean either that Caesarius read the constitution himself or had it read aloud; the Latin is ambiguous."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"SYAGRIUS vir illustris consentiens subscripsi.\n\nOPILIO vir illustris consentiens subscripsi.\n\nPANTAGATHUS vir illustris consentiens subscripsi.\n\nDEODATUS vir illustris consentiens subscripsi.\n\nCARIATHTO vir illustris consentiens subscripsi.\n\nMARCELLUS vir illustris consentiens subscripsi.\n\nNAMATIUS vir illustris consentiens subscripsi.\n\nADMONITIO IN LIBRUM DE PROMISSIONIBUS ET PRÆDICTIONIBUS DEI.\n\nCassiodorus in libro Institut. Divin. Litter. capite primo. hortalur ut assidue et attente legantur libri tres in quibus sanctus Prosper omnes verbi divini auctorilates in centum quinquaginta tribus capitulis, adinstar centum quinquaginta trium piscium quos Evangelica retia de hujus sæculi tempestuosa profunditate traxerunt, complexus est. Que vix est ullus duhitandi locus ab eo dici de hocce opere cui titulus est de Pro. missionibus et Prædictionibus Dei. Hanc enin illius fuisse mentem, inde conjicitur, quod ipsemet, libri ejusdein cap. 17, de historicis Christianis sermonem persequens, de Prospero ita loquatur (Cap. ): Sanctus quoque Prosper Chronica ab Adam ad Genserici tempora et urbis Romæ depraedationem usque perduxit. Quibus verbis hunc Prosperum qui Chronica scripsit, eumdem se existimare satis innuit quem tres libros totius divinæ auctoritatis elucubrasse antea testatus erat: uterque enim sanctus illi reputatur.","english":"Syagrius, vir illustris, consenting, I subscribed.\n\nOpilio, vir illustris, consenting, I subscribed.\n\nPantagathus, vir illustris, consenting, I subscribed.\n\nDeodatus, vir illustris, consenting, I subscribed.\n\nCariatho, vir illustris, consenting, I subscribed.\n\nMarcellus, vir illustris, consenting, I subscribed.\n\nNamatius, vir illustris, consenting, I subscribed.\n\nA Warning Concerning the Book On the Promises and Predictions of God.\n\nCassiodorus, in the book Institutes of Divine Literature, chapter one, urges that the three books in which Saint Prosper has encompassed all the authorities of the divine word in one hundred fifty-three chapters, after the pattern of the one hundred fifty-three fish which the evangelical nets drew from the stormy depth of this age, be read assiduously and attentively. There is scarcely any room for doubt that he speaks of this work whose title is On the Promises and Predictions of God. For that this was his mind is inferred from the fact that he himself, in the same book, chapter 17, pursuing a discourse on Christian historians, speaks thus of Prosper (Chapter): \"Saint Prosper also produced Chronicles from Adam to the times of Genseric and the plundering of the city of Rome, down to the end.\" By which words he sufficiently indicates that he considers this Prosper who wrote the Chronicles to be the same one whom he had previously testified had composed three books of the whole divine authority: for each is considered a saint by him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Syagrius ... Namatius","severity":"info","text":"The list of seven lay signatories (Syagrius, Opilio, Pantagathus, Deodatus, Cariatho, Marcellus, Namatius) each styled 'vir illustris' mirrors the episcopal subscriptions in the previous passage, confirming the council's mixed clerical and secular attendance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Admonitio in librum de Promissionibus et Prædictionibus Dei","severity":"info","text":"This appended note, likely a later editorial addition, identifies the work as Prosper of Aquitaine's 'De Promissionibus et Prædictionibus Dei' and cites Cassiodorus' 'Institutiones' to assert Prosper's authorship and sanctity, reflecting medieval efforts to authenticate patristic texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Cassiodorus in libro Institut. Divin. Litter.","severity":"info","text":"Cassiodorus' 'Institutiones Divinarum Litterarum' (c. 555–560) was a foundational guide for monastic libraries; his commendation of Prosper's work here underscores its authority in the early medieval Latin tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"centum quinquaginta trium piscium","severity":"info","text":"The 153 chapters are likened to the 153 fish in John 21:11, a common patristic trope (e.g., Augustine, Jerome) symbolizing the completeness of scriptural authority; Prosper himself uses this number in his 'Liber Sententiarum'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Admonitio ... Cassiodorus","severity":"caution","text":"The note's attribution of the 'De Promissionibus' to Prosper is contested; modern scholarship often assigns it to an anonymous 5th-century author, and Cassiodorus' identification may conflate Prosper with another writer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'Admonitio' is not part of the original council acts but a later gloss; its source and date are uncertain.","The identification of Prosper as author of 'De Promissionibus' is debated; the note's confidence may reflect medieval rather than modern consensus."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"At Chronica it'a Cassiodorum Prosperi nostri opus intellexisse ex eo quisque intelliget, quod Gennadius Chronica ejusdem nomine prætitulata vidisse se testetur in Catalogo, ex quo sua haud dubie mutuatus est Senator, qui jam citato capite, hujus operis lectionem impense commendat.\n\nHoc vero opus hodie in quinque partes, ut ab auctore exierat, distributum Labetur. Ille autem ad centum quinquaginta tres illos pisces quos apostoli, post Christi resurrectionem, uno retis jactu cepisse referuntur in Evangelio (Joan. XXI, 11), alludens, sub centum quinquaginta tribus tilulis (ut uotavit Cassiodorus) omnes Christi Domini promissiones, per totum Scripturæ sacrae campum diffusas, voluit contineri: quas ideo ille in unum collegit, ut eas vere a Christo fuisse impletas, aut in posterum certo certius implendas fore demonstraret. Cum autem promissiones ill:c partim ante legem, partim sub lege factae, tandem tempore manifestatæ hominibus gratiæ, impletæ inveniantur, non defuere qui hocce opus nomine Libri ante legem, sub lege et sub gratia, designarent. Cassiodorus vero locum ex parte tertia petitum tamquam sancti Prosperi dictum producit.","english":"At the Chronicles of Cassiodorus, anyone will understand that he understood the work of our Prosper from the fact that Gennadius testifies in his Catalogue that he saw Chronicles prefaced with the same name, from which Senator undoubtedly borrowed his own material, who, in the already cited chapter, strongly recommends the reading of this work.\n\nThis work, however, is today distributed into five parts, as it came from the author. But he, alluding to those one hundred fifty-three fish which the apostles are reported to have caught with one cast of the net after Christ's resurrection in the Gospel (John 21:11), wished that under one hundred fifty-three titles (as Cassiodorus noted) all the promises of Christ the Lord, scattered throughout the entire field of sacred Scripture, be contained: which he therefore gathered into one, so as to demonstrate that they were truly fulfilled by Christ, or would certainly be fulfilled in the future. However, since those promises, partly made before the law, partly under the law, are finally found to be fulfilled at the time when grace was manifested to men, there were not lacking those who would designate this work by the name of the Book before the law, under the law, and under grace. Cassiodorus indeed produces a passage taken from the third part as if it were a saying of Saint Prosper.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Chronica Cassiodori","severity":"info","text":"Cassiodorus Senator (c. 485–c. 585) compiled a world chronicle that drew on Prosper of Aquitaine's earlier chronicle. The passage explains that Gennadius of Marseilles, in his De viris illustribus, attests to having seen a chronicle under Prosper's name, which Cassiodorus then used.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joan. XXI, 11","severity":"info","text":"The reference to John 21:11 (the miraculous catch of 153 fish) is used as a numerical symbol for the 153 titles of Prosper's work on Christ's promises. This allegorical interpretation was common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Liber ante legem, sub lege et sub gratia","severity":"info","text":"The work is here said to have been alternatively titled 'Book before the law, under the law, and under grace,' reflecting a tripartite division of salvation history. This title is not original to Prosper but was applied by later readers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"opus hodie in quinque partes distributum","severity":"info","text":"The note states that Prosper's work now circulates in five parts, as originally composed, though the 153 titles are grouped under these five divisions. This clarifies the manuscript tradition known to the editor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Cassiodorus vero locum ex parte tertia petitum tamquam sancti Prosperi dictum producit","severity":"caution","text":"The editor warns that Cassiodorus cites a passage from the third part of this work as if it were a saying of Saint Prosper, implying a possible misattribution or that the work was not universally recognized as Prosper's.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'work of our Prosper' is not explicitly named; it is likely Prosper's Liber promissionum et praedictionum Dei, but the passage does not confirm this.","The phrase 'At Chronica it'a Cassiodorum' is corrupt; the intended reading is probably 'At Chronica Cassiodori' (the Chronicles of Cassiodorus)."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Doctissimus quoque Annalium Ecclesiasticorum conditor ad annum æræ Christianae auctorem operis de Promissionibus et Prædictionibus Dei Prosperum esse scribit, atque ita illum longis itineribus per Italiam Africamque circumducit; tum illi nova bella contra Pelagianos attribuit, quae omnia ex eodem fonte manant. In utriusque supra memorati auctoris sententiam multi, re maturtus non examinata, toti descenderunt. Nec tamen facile definiam an ex sola utriusque auctoritate recte concludi possit hujus operis auctori Prosperi nomen fuisse. Quae conjectura a quibusdam non improbata, ab aliis omnino refutatur. Hos inter eminentissimus cardinalis Nurisius, Historiæ Pelagianæ libro secundo, capite decimo quarto, rem pro verosimili supponens, libri auctorem putat agnosci posse sanctum Prosperum, Hhegiensem episcopum, alium a Prospero Aquitano, quem umquam episcopali dignitate auctum fuisse non credit vir doctissimus. temnencum, Aquitano ejusdem fideli discipulo et acerrimo vindici tribuere primum cœpisse, unde et in illius operum collectionem titulus ille, cum aliis similiter adulterinis tractatatuum inscriptionibus irrepsit. Id corte proclivius est credeie, quam alium Prosperum, eumque sanctitaiis fama decoratum admittere, cujus uulla superest memoria, nullus in horum temporum monumentis apex reperiri perhibetur.","english":"The most learned author of the Ecclesiastical Annals as well writes, for the year of the Christian era, that the author of the work On the Promises and Predictions of God is Prosper, and thus he leads him on long journeys through Italy and Africa; then he attributes to him new wars against the Pelagians, all of which flow from the same source. Many, without having examined the matter maturely, have wholly descended into the opinion of each of the aforementioned authors. Yet I would not easily define whether, from the sole authority of each, it can rightly be concluded that the name of this work’s author was Prosper. This conjecture, not disapproved by some, is altogether refuted by others. Among these, the most eminent Cardinal Norisius, in the second book of his Pelagian History, chapter fourteen, supposing the matter as probable, thinks that the author of the book can be recognized as Saint Prosper, bishop of Reggio, a different man from Prosper of Aquitaine, whom the most learned man does not believe was ever raised to episcopal dignity. He thinks that the title began first to be attributed to Temencus, a faithful disciple and most zealous defender of the same Aquitanian, whence that title, along with other similarly spurious inscriptions of treatises, crept into the collection of his works. This is certainly more inclined to be believed than to admit another Prosper, one decorated with a reputation for sanctity, of whom no memory survives, and no trace is said to be found in the monuments of those times.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"text","lemma":"Doctissimus ... Annalium Ecclesiasticorum conditor","severity":"info","text":"The 'most learned author of the Ecclesiastical Annals' is Cesare Baronio (1538–1607), whose Annales Ecclesiastici (1588–1607) attributed the work De Promissionibus et Praedictionibus Dei to Prosper of Aquitaine.","cites":[],"named_sources":["Baronio 1588–1607"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"cardinalis Nurisius","severity":"info","text":"Cardinal Enrico Noris (1631–1704), a learned Augustinian, wrote Historia Pelagiana (1673). In book 2, chapter 14, he distinguished Prosper of Aquitaine from a supposed Saint Prosper, bishop of Reggio, to whom he tentatively attributed the work.","cites":[],"named_sources":["Noris 1673"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Temencum","severity":"caution","text":"The name 'Temencum' is obscure and likely a scribal error or misreading; it may refer to an otherwise unknown figure or be a corruption of a name like 'Tyrannius' or 'Tichonius'. The text here is textually uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"titulus ille ... irrepsit","severity":"info","text":"The passage discusses how a spurious title (attributing the work to Prosper) crept into the collection of Prosper of Aquitaine's works, alongside other forged inscriptions, reflecting the complex transmission history of patristic corpora.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"re maturtus non examinata","severity":"caution","text":"The Latin phrase 're maturtus non examinata' is grammatically irregular; it likely means 'the matter not having been maturely examined'. The text may contain a scribal error or non-classical usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Temencum' is uncertain; it may be a corruption or a reference to an otherwise unknown figure.","The phrase 're maturtus non examinata' is syntactically odd and may reflect a textual corruption or non-standard Latin."],"confidence":"medium","notes":[]}]}