Concilium Arausicanum II. De Gratia Et Libero Arbitrio

Second Council of Orange. On Grace and Free Will. At the dedication of the basilica built by the patrician Liberius, celebrated on the Nones of July, under the consulship of Decius the Younger, vir clarissimus, that is, in the year of Christ 529, under Pope Felix IV, under Athalaric, king of Italy, in his third year. (From volume V of Mansi’s Councils.) Titles of the Chapters. I. That through the sin of Adam not only the body, but also the soul was injured. II. That the sin of Adam harmed not only himself, but also passed on to his descendants. III. That the grace of God is not given in response to an invocation, but itself causes us to invoke. IV. That God, in order that we be cleansed from sin, does not wait for our will, but prepares it. V. That the beginning of faith is not from us, but from the grace of God. VI. 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. VII. That by the powers of nature we cannot think or choose any good thing pertaining to salvation without grace.

VIII. That no one can attain to the grace of baptism through free will. IX. On the help of God by which we do good works. X. On the help of God always to be implored. XI. On the obligation of vows. XII. In what manner God loves us. XIII. On the restoration of free will. XIV. That we are anticipated by the mercy of God in order to be freed from misery. XV. That the faithful person is changed for the better through the grace of God. XVI. That one should not boast of what one has, since it is from God. XVII. On Christian fortitude. XVIII. That grace is not preceded by any merits. XIX. That no one is saved without the mercy of God. XX. That man can do no good without God. XXI. On nature and grace. XXII. On those things which are proper to men. XXIII. On the will of God and of man. XXIV. On the branches of the vine. XXV. On the love with which we love God. PREFACE. When we had assembled for the dedication of the basilica which our most illustrious prefect and patrician son Liberius built in the city of Orange with most faithful devotion, God being propitious and inviting us, and when a spiritual discussion had arisen among us concerning matters which pertain to the ecclesiastical rule, it came to our attention that there are some who, through simplicity, wish to think less cautiously about grace and free will, and not according to the rule of the Catholic faith.

Therefore, following the admonition and authority of the apostolic see, it has seemed just and reasonable to us that we ought to set forth and subscribe with our own hands the few chapters transmitted to us from the apostolic see, which were collected from the volumes of the holy Scriptures by the ancient Fathers especially for this cause, to be observed by all for the instruction of those who think otherwise than they ought. Upon reading these, whoever has hitherto not believed as he ought concerning grace and free will should not delay in inclining his mind to those things which agree with the Catholic faith. CHAPTERS. I. If anyone says that through the offense of Adam's transgression not the whole man, that is, according to body and soul, was changed for the worse, but believes that, with the freedom of the soul remaining unharmed, only the body is subject to corruption, being deceived by the error of Pelagius, he contradicts Scripture which says: "The soul that has sinned [sins] shall itself die" (Ezekiel 18); and: "Do you not know that to whom you show yourselves servants for obedience, you are servants of him whom you obey?" (Romans 6); and: "By whom one is overcome, to him he is also added as a servant" (2 Peter 2).

II. If anyone asserts that Adam's transgression harmed only him, and not his offspring; or certainly testifies that only the death of the body, which is the penalty of sin, and not also sin itself, which is the death of the soul, passed through one man into the whole human race, he will attribute injustice to God, contradicting the Apostle who says: Through one man sin entered into the world, and through sin death, and thus death passed through to all men, in whom all have sinned (Rom. 5). III. If anyone says that grace can be conferred by human invocation, and not that grace itself causes us to be invoked, he contradicts the prophet Isaiah or the Apostle saying the same: I was intent upon those not seeking me; I appeared openly to those who did not ask for me (Isa. 65; Rom. 10). IV. If anyone contends that God awaits our will in order for us to be cleansed from sin, and does not confess that even our desire to be cleansed is brought about in us through the infusion and operation of the Holy Spirit, he resists the Holy Spirit Himself through Solomon saying [and the Apostle saying]: The will is prepared by the Lord (Prov. 8, according to the LXX); and the Apostle salubriously preaching: It is God who works in you both to will and to accomplish for good will (Phil. 2).

V. If anyone says that just as the increase, so also the beginning of faith, and that very disposition of belief, by which we believe in Him who justifies the impious, and by which we come to the generation of sacred baptism, is present in us naturally [and not by the gift of grace, that is, by the inspiration of the Holy Spirit correcting our will from unbelief to faith, from impiety to piety], he is shown to be an adversary of apostolic teachings, the blessed Paul teaching: We are confident that He who has begun a good work in us will complete it until the day of our Lord Jesus Christ (Philippians 1); and that: It has been given to you for Christ not only to believe in Him, but also to suffer for Him (Ibid.); and: You have been saved by grace through faith, and this not from yourselves; for it is a gift of God (Ephesians 2). For those who say that the faith by which we believe in God is natural, in a certain way define all those who are alien to the Church of Christ as believers.

VI. If anyone says that mercy is divinely conferred upon us who are believing, willing, desiring, striving, laboring, watching, studying, being capable, seeking, knocking, and not that we are able to believe, or to will, or to perform all these things as we ought, through the infusion and inspiration of the Holy Spirit in us, and either subordinates the help of grace to human humility or obedience, or does not consent that it is the gift of grace itself that we are obedient and humble, he resists the Apostle saying: "What do you have that you have not received?" (1 Cor. 4); and: "By the grace of God I am what I am" (1 Cor. 15). VII. If anyone affirms that by the vigor of nature he can think anything good, which pertains to the salvation of eternal life, as is expedient, or choose, or be saved, that is, consent to evangelical preaching, without the illumination and inspiration of the Holy Spirit, who gives to all sweetness in consenting to and believing the truth, he is deceived by a heretical spirit, not understanding the voice of God in the Gospel saying: "Without me you can do nothing" (John 15); and that of the Apostle: "Not that we are fit to think anything from ourselves, as if from ourselves, but our sufficiency is from God" (2 Cor. 3).

VIII. If anyone contends that some are brought by mercy, but others by free will—which in all who are born from the transgression of the first man is manifestly corrupted—to the grace of baptism, he is proven to be alien from the right faith. For he asserts that the free will of all is weakened through the sin of the first man; or at least he thinks it so injured that some are nevertheless able, without the revelation of God, to acquire the mystery of eternal salvation by themselves. How contrary this is, the Lord himself proves, who testifies that not some, but no one can come to him unless the Father has drawn him, as he also says to Peter: "Blessed are you, Simon Bar-Jonah, because flesh and blood did not reveal this to you, but my Father who is in heaven"; and the Apostle: "No one can say 'Lord Jesus [Jesus Christ]' except in the Holy Spirit" (1 Cor. 12:3). IX. It is a divine gift (Prosper, Against the Collator, ch. 24) when we both think rightly and restrain our feet from falsehood and injustice. For whenever we do good works, God in us and with us works so that we may work.

X. The help of God is to be implored even by the regenerate and the saints, that they may attain a good end or be able to persevere in good work. XI. No one rightly vows anything to the Lord unless he has received from Him that which he vows, as it is read: “What we have received from your hand, we give to you” (1 Par. 29). XII. God loves us as we shall be by His gift, not as we are by our own merit. XIII. The will’s [freedom’s] choice, weakened in the first man, cannot be repaired except through the grace of baptism: what was lost, as it could be given by the one who could give it, cannot be restored. Hence Truth itself says: “If the Son has freed you, then you will truly be free.” XIV. No wretch is freed from any misery, however great, unless he is preceded by the mercy of God, as the Psalmist says: “Let your mercy quickly anticipate us, O Lord” (Ps. 78); and this: “My God, His mercy will anticipate me” (Ps. 58).

XV. Adam was changed from what God formed him, but for the worse through his own iniquity; the faithful person is changed from what iniquity wrought, but for the better through the grace of God. That change, therefore, was of the first transgressor; this, according to the Psalmist: "A change of the right hand of the Most High" (Ps. LXXVI). XVI. Let no one boast concerning what he seems to have, as if he did not receive it; or think that he received it because the letter outwardly appeared, either to be read or to sound so that it might be heard. For as the Apostle says: "If justice were through the law, then Christ died in vain." Ascending on high, he led captivity captive, he gave gifts to men (Gal. II; Ps. LXVII; Eph. IV). From that source whoever has, has it. But whoever denies that he has it from that source either truly does not have it, or what he seems to have is taken away from him. XVII. The fortitude of pagans is worldly covetousness; but the fortitude of Christians is the love of God, which is diffused in our hearts, not through the will's choice which is in us, but through the Holy Spirit who is given to us.

XVII. The reward of good works is not owed to them unless they are done, but grace, which is not owed, precedes so that they may be done. XIX. Human nature, even if it had remained in that integrity in which it was created, could in no way preserve itself without the help of its creator. Hence, since without the grace of God it cannot keep the salvation it received, how could it, without the grace of God, recover what it lost? XX. God does many good things in man which man does not do; but man does no good things which God does not enable him to do. XXI. Just as to those who, wishing to be justified by the law, have fallen away from grace, the Apostle most truly says: If there is justice by the law, then Christ died in vain; so to those who think that grace, which the faith of Christ commends and receives, is nature, it is most truly said: If there is justice by nature, then Christ died in vain. For here already there was law, and it did not justify; here already there was nature, and it did not justify. Therefore Christ did not die in vain, so that the law might be fulfilled by him who said: I have not come to destroy the law, but to fulfill it; and nature, lost through Adam, might be restored by him who said he had come to seek and save what had perished.

XXII. No one has anything of his own except falsehood and sin. But if a person has any truth or justice, it is from that fountain, which we ought to thirst for in this desert, so that, as if sprinkled by certain drops from it, we may not fail on the way. XXIII. Men do their own will, not God’s, when they do what displeases God. But when they do what they will and also serve the divine will, although they act willingly, it is nevertheless the will of Him by whom what they will is both prepared and commanded. XXIV. The branches are in the vine (Prosper, Sent. 34) in such a way that they contribute to the vine, but receive from it that by which they live: for the vine is in the branches in such a way that it supplies vital nourishment to them, not takes it from them. And therefore, both having Christ remaining in them and remaining in Christ benefits the disciples in whatever way, not Christ. For when a branch is cut off, another can sprout from the living root. But one that is cut off cannot live without the root.

XXV. The gift of loving God is wholly from God (Prosper, Sent. 3). He Himself gave that He might be loved, who loves even when not loved. We, who were displeasing, were loved, so that in us there might arise something by which we would please. For the Spirit of the Father and the Son diffuses charity in our hearts, whom we love together with the Father and the Son. And thus, according to the above-written sentences of the Holy Scriptures and the definitions of the ancient Fathers, with God’s favor we ought both to preach and to believe that through the sin of the first man free will was bent and weakened, so that afterwards no one can either love God as he ought, or believe in God, or do good for God’s sake, unless the grace of divine mercy has preceded. Whence we believe that the illustrious faith which the Apostle Paul preaches in praise of them (Heb. 11) was conferred upon righteous Abel, Noah, Abraham, Isaac, Jacob, and the whole multitude of the ancient Fathers, not through the good of nature which had been given earlier in Adam, but through the grace of God. And we know and believe that this grace, even after the coming of the Lord, is conferred upon all who desire to be baptized not by free will, but by the bounty of Christ, according to what has often been said already and what the Apostle Paul preaches: “It has been given to you for Christ’s sake, not only that you may believe in Him, but also that you may suffer for Him” (Philipp.

XXV. The gift of loving God is wholly from God (Prosper, Sent. 3). He Himself gave that He might be loved, who loves even when not loved. We, who were displeasing, were loved, so that in us there might arise something by which we might please Him. And that: God who has begun a good work in you will perfect it until the day of our Lord Jesus Christ (Ibid. 6); and that: You have been saved by grace through faith, and this not from yourselves; for it is a gift of God (Eph. 2:8). And what the Apostle says of himself: I have obtained mercy that I might be faithful (1 Cor. 7:25). He did not say because I was, but that I might be; and that: What have you that you did not receive? (1 Cor. 4:7); and that: Every good gift and every perfect gift is from above, descending from the Father of lights (James 1:17); and that: No one has anything unless it has been given to him from above (John 3:27). The testimonies of the Holy Scriptures that can be brought forward to prove grace are innumerable; but they have been omitted for the sake of brevity, because truly for those whom a few do not suffice, more will not avail. This also we believe according to the Catholic faith, that all the baptized, having received grace through baptism, with Christ helping and cooperating, can and ought, if they are willing to work faithfully, to fulfill those things that pertain to the salvation of the soul.

We not only do not believe that some have been predestined to evil by divine power, but also, if there are any who wish to believe such a great evil, we pronounce anathema upon them with all detestation. We also salutarily profess and believe that in every good work we do not begin and then afterwards are aided by God's mercy; but He Himself, with no preceding good merits of ours, first inspires in us both faith and love of Himself, so that we may faithfully seek the sacraments of baptism, and after baptism, with His help, we may be able to accomplish those things which are pleasing to Him. Hence it must be most clearly believed that the so admirable faith of that thief whom the Lord recalled to the homeland of paradise (Luke 23), and of the centurion Cornelius to whom an angel of the Lord was sent (Acts 10), and of Zacchaeus who merited to receive the Lord Himself (Luke 19), was not from nature, but a gift of divine bounty.

And because we both desire and wish that the definition of the ancient Fathers, and our own, which is subscribed below, be a medicine not only for the religious but also for the laity, it has pleased us that even the illustrious and great men who have gathered with us for the aforementioned festival should subscribe it with their own hand. SUBSCRIPTIONS OF THE BISHOPS AND ILLUSTRIOUS MEN. Caesarius, bishop, in the name of Christ, had our constitution read and subscribed. Noted on the fifth day before the Nones of July, in the consulship of Decius the Younger, vir clarissimus. Julianus Amartolus, bishop, had it read and subscribed. Constantius, in the name of Christ, consented and subscribed. Cyprianus, bishop, in the name of Christ, consented and subscribed. Eucherius, bishop, in the name of Christ, consented and subscribed. Likewise Eucherius, bishop, in the name of Christ, consented and subscribed. Heraclius, bishop, in the name of Christ, subscribed. Principius, bishop, in the name of Christ, consented and subscribed. Philagrius, bishop, in the name of Christ, consented and subscribed. Maximus, bishop, in the name of Christ, consented and subscribed. Praetextatus, bishop, in the name of Christ, consented and subscribed. Alethius, bishop, in the name of Christ, consented and subscribed. Lupercianus, bishop, in the name of Christ, consented and subscribed. Vindemialis, bishop, in the name of Christ, consented and subscribed. Petrus Marcellinus Felix Liberius, vir clarissimus et illustris, Praetorian Prefect of the Gauls.

and the patrician, consenting, I have subscribed. Syagrius, a distinguished man, I have consented and subscribed. Opilio, a distinguished man, I have consented and subscribed. Panlagalhus, a distinguished man, I have consented and subscribed. Deodatus, a distinguished man, consenting, I have subscribed. Cariatto, a distinguished man, consenting, I have subscribed. Marcellus, a distinguished man, consenting, I have subscribed. Namatius, a distinguished man, I have consented and subscribed.