Subsequent interventions regarding Celestius and his followers, besides those pertaining to the Pelagians, were the Council of Diospolis of 415, two African councils of 416, the intervention of Pope Zosimus, at first favorable but then against, in 417 418, the definitive condemnation at Ephesus in 431 cans. 1 and 4. After the condemnation of Carthage of 411, Celestius, unconvinced Aug., Ep. 175,1; 176,4, perhaps went to Syracuse to a certain Hilary Aug., Istanbul Subway Map Ep. 157,3,22; in 413 he was at Ephesus where he seems to have been accepted among the presbyters Aug., Ep. 175,1 and 176,3, in 416 at Constantinople and again at Rome in 418. Of his writings, besides a libellus brevissimus which spread rapidly, the most important attributed to him was the anonymous work titled Liber Definitionum or Definitiones Aug., Ep. 157, 3,22; De perfectione iustitiae hominis; De gestis Pelagii 22,46; De pecc. orig. 22,25. Present studies allow us to attribute to Celestius a role perhaps equal to that of Pelagius in the Pelagian controversy between 411418, and a capacity for dialectic seen in the Definitiones which led to the later rationalization of the Pelagian version of Christian teaching by Julian of Eclanum. The available evidence in fact speaks of the Celestians and the Pelagians, i.e., of two different strands of the same movement. Although his thought has not yet been entirely identified vis- -vis that of Pelagius, he can be considered to be more rationalizing, and thus more logically organized. The emperors Honorius and Theodosius II sent a letter of warning to the bishops favorable to Celestius Aug. Ep. 201,2.
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