over which Caesarius presided was that of Orange (529). Its statements on the subject of grace and free agency have been eulogized by modern historians (see, e.g., Canon Bright, Church History, ch. xi. ad fin.). The following propositions are laid down in the Council of Orange's canon 25: "This also do we believe, in accordance with the Catholic faith, that after grace received through baptism, all the baptized are able and ought, with the aid and co-operation of Christ, to fulfil all duties needful for salvation, provided they are willing to labour faithfully. But that some men have been predestinated to evil by divine power, we not only do not believe, but if there be those who are willing to believe so evil a thing, we say to them with all abhorrence anathema. This also do we profess and believe to our soul's health, that in every good work, it is not we who begin, and are afterwards assisted by Divine mercy, but that God Himself, with no preceding merits on our part, first inspires within us faith and love." On the express ground that these doctrines are as needful for the laity as for the clergy, certain distinguished laymen (illustres ac magnifici viri) were invited to sign these canons. They are accordingly subscribed by eight laymen, and at least twelve bishops, including Caesarius. The Council of Orange in 529 was said to have condemned "the teaching of grace that predominated in southern Gaul in favor of a modified Augustinian position." Sermons The second aspect of Caesarius's teaching that deserves attention is his sermons. As mentioned previously, his corpus consists of over 250 surviving sermons. Caesarius was determined to edit, shorten, and simplify his sermons in order to make them more effective and available to the existing patristic tradition. About 1/3 of his sermons are efforts of this sort. His works travelled to all parts of the Christian West, spreading his medieval sermon tradition and its topics of Christian love, the meaning of the last Judgement, the rights of the poor and the notion of Christianity. His writings were used by monks in Germany, repeated in Anglo-Saxon poetry and turned up in the important works of Gatianus of Tours and Thomas Aquinas. In DelCogliano's article, he mentions two other historians who studied and presented new critical texts of Caesarius's sermons. The two historians, Courreau and Vogüé, noted that although Caesarius's