Council of Orange

[Richard_I]

Okay, big question! As a Catholic I have found sometimes that some Protestants want to make Catholics out to be Semi-Pelagian.
That being said, the Council of Orange certainly rejected Semipelagianism Thus trying to understand it all, how can we understand it’s session here to not contradict with that of the Council of Trent? Some Protestants will claim Trent went against Augustine’s teachings. I differ from them obviously.
Blessings in Christ.
Council of Orange:CANON 13. Concerning the restoration of free will. The freedom of will that was destroyed in the first man can be restored only by the grace of baptism, for what is lost can be returned only by the one who was able to give it. Hence the Truth itself declares: “So if the Son makes you free, you will be free indeed” (John 8:36).
Council of Trent:CANON V.-If any one saith, that, since Adam’s sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.
BTW I’m not implying the two contradict! I want Protestants to see that they don’t either!
So please fellow Catholics, help me understand!

 

[Catholic_Dude]

Here is an excellent link that discusses just that!

Did the Council of Trent Contradict the Second Council of Orange? | Called to Communion

John Hendryx is a PCA member who studied at Reformed Theological Seminary and owns and edits Monergism.com, a well known Reformed website and online Reformed library and bookstore. He has posted an article claiming that the sixth session of the Council of Trent (AD 1547) is at odds with the...

www.calledtocommunion.com

 

[AugustTherese]

Here is an excellent link that discusses just that!

http://www.calledtocommunion.com/20...rent-contradict-the-second-council-of-orange/

Yep! And this is the key to interpreting “destroy” in Canon 9 at the Coucil of Orange:

‘The sin of the first man has so impaired and weakened free will that no one thereafter 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 him.’