"24. Excepts from this law those who had been pre- viously ordained, but forbids to confer any higher order upon them.
"25. Forbids to elevate a person twice married to any higher degree than that of subdeacon.
"26. Forbids the ordination of deaconesses in future, and directs that those actually ordained shall receive the benediction together with lay persons.
"27. Directs that the widows shall make profession of chastity, and wear the proper dress.
"28. Directs that they who have broken their profes- sion of virginity shall be put to i)eiiance.
"29. Confirms the regulation of the council.
"30. Directs that when a bishop is unable to discharge his duties, he shall commit the performance of them to another bishop, and not to a mere priest."
In this council, moreover, certain bishops were cen- sured who had broken the canons of the Council of Riez in 439, by refusing to allovr the annual provincial councils with the others as ordered. See Labbe, Con- di iii, 1446; Harduin, Concil. i, 1187.
(2) Another Church council was convened on July 3, 529, by Cfflsarius of Aries, and was attended under his presidency by thirteen bishops. Twenty-five articles concerning grace and free-will, and directed against the semi-Pelagian doctrines then prevalent, were drawn up and signed, and subsequently confirmed by pope Boni- facius II :
"1. Condemns those who maintain that the sin of Adam has affected only the body of man by rendering it mortal, and has not affected the soul also.
"2. Condemns those who maintain that the sin of Adam hath injured himself only, or that the death of the body is the only effect of his transgression which has descend- ed to his posterity.
"3. Condemns those who teach that grace is given in answer to the prayer of man, and who deny that it is through grace that he is brought to pray at all.
"4. Condemns those who teach that God waits for our wish before purifying us from sin, and that he does not by his Spirit give us the wish to be purified.
"5. Condemns those who maintain that the act of faith, by which we believe in him who justifleth, is not the work of grace, but that we are capable of doing so of ourselves.
" 7. Condemns those who maintain that man can think or do anything good, as far as his salvation is concerned, without grace.
"8. Condemns those who maintain that some come to the grace of baptism by their own free-will, and others by the supernatural help of divine mercy."
The seventeen other canons are, properly speaking, sentences taken out of the works of SS. Augustine and Prosper, recognising the necessity of grace, praj'er, and humility. To these were appended the following prop- ositions :
" (1.) That all baptized persons can, if they will, work out their salvation.
" (2.) That God hath predestinated no one to damr ation.
"(3.) That God, by his grace, gives to us tlie fiist be- ginning of faith and charity, and that he is the author of our conversion."
See Labbe, Concil. iv, 1666; Harduin, Concil. ii, 1110. See also, on both councils, Dollinger, Lehrb. der Kir- chengesch. i, 114 sq. ; Hefele, Conciliengesch. ii, 274 sq., 705, 714, 716.
Orange (River) Free State is the name as- sumed by the republic of Dutch Boers, who, after retir- ing from Natal when declared a British colony, estab- lished themselves in that portion of the country in the interior of South Africa lying between the two great branches of the Orange River, the Ky and the Gariep, known to the colonists as the Vaal and Orange rivers, and situated north of the Cape Colony. It consists of vast undulating plains, sloping gently down from the Maluti Mountains to the Yaal River, dotted over, how- ever, in many places by rocky hills, although to the northward hundreds of miles are found so entirely level as to present scarcely a break on the horizon. The population consists principally of English and Dutch
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settlers, besides a considerable number of native Knffres (q. V.) and Hottentots (q. v.). In common with all new countries, the want of religious ordinances was for some time severely felt in the Orange Free State, but of late years ministers of the Dutch Keformed Church, Wes- leyan missionaries, and Episcopalian clergymen have been appointed to this field of labor, and the popula- tion is gradually being transformed into a Christianized community. See The Missionary World (N. Y. 1875, 12mo), p. 529, No. 1104; Grundemann, Missions-Atlas, No. 1.
Orangemen is the name given by the Irish Roman Catholics to their Protestant countrymen, on account of their faithful adherence to the house of Orange. It has come to be one of the unhappj' party designations which for nearly a century has largely helped to create and keep alive religious and political divisions of the worst character throughout the British empire, but especially in Ireland.
Origin. — The Orange organization was provoked by the animosities which subsisted between Protestants and Roman Catholics in Ireland from the Reformation downwards, reaching their full development after the Revolution of 1688, and the wholesale confiscations of Catholic property by which that event was followed. From that time the Romanists of Ireland may be said legally to have lost all social, political, and religious status in Ireland. Some attempts which were made in the latter part of the 18th century to ameliorate their condition excited, especially in the north, the alarm of the Protestant party, who regarded the traditionary "Protestant ascendency" as endangered. Acts of vio- lence became of frequent occurrence; and, as common- ly happens, combinations for aggressive and defensive purposes were formed, not alone by the 'Protestants, but also by their Catholic antagonists. The members of the Protestant associations appear at first to have been known by the name of " Peep-o'-day Boys," from the time at which their violences were commonly perpe- trated ; the Catholics who associated together for self- defence being called " Defenders." Collisions between armed bodies of these parties became of frequent occur- rence. In 1785 a pitched battle, attended with much bloodshed, was fought in the county of Armagh. The steps taken to repress these disorders were at once in- sufficient in themselves to prevent open violence, and had the effect of diverting the current into the still more dangerous channel of secret associations. The rude and illiterate mob of Peep-o'-day Boys made way for the rich and influential organization of the Orange Society, which, having its first origin in the same ob- scure district that had so long been the scene of agra- rian violence, by degrees extended its ramifications into every portion of the British empire, and into every grade of society from the hovel to the very steps of the throne. The name of the Orange association is taken from that of the prince of Orange, William III. and was assumed in honor of that prince, who, in Ireland, has been popularly identified with the establishment of that Protestant ascendency which it was the object of the Orange association to sustain.