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It seems to me that the the more proper term for the meetings at Carthage is "council." In modern usage, "council" and "synod" have acquired a somewhat more precise distinction in their meaning, at least in the Catholic Church.
A meeting of the entire episcopate of a region, nation, etc. for the purposes of enacting binding legislation on faith, morals or discipline is a "council." A synod is an ecclesiastical meeting which does not meet all of these requirements: only certain bishops, a mix of bishops and others, deliberative purpose rather than specifically legislative etc.
By these definitions, the meetings at Carthage were definitely councils and not merely synods. If the status is uncertain or other editors do not wish to follow this distinction, could we at least name the article Councils and Synods of Carthage? In Catholic use, I have never come across "Synod of Carthage." -- Vita Dulcedo et Spes Nostra 15:14, 12 July 2006 (UTC)
User:Latreia recently renamed the books explicitly mentioned by the canons of the council to better match those names used by the King James Bible and its successors. I find this new translation problematic:
In sum, the new translation seems to anachronistically project modern ideas concerning the biblical canon into an ancient document. For that and all the specific reasons listed above, I purpose to revert this latest edit. Rwflammang ( talk) 22:09, 16 April 2009 (UTC)
Did someone forget something? Kind of like getting in your car without the keys... Or maybe going to get a drink of water and forgetting the cup... The SOURCE section does not list the names of any of the books, the publisher, the date published, the edition - rendering them absolutely unobtainable... Essentially this page is entirely unsourced, since no one can ascertain what publications are being referred to, after all of that work the editor basically achieved nothing... Maybe they were going to come back to it at a later time & add the rest? I am marking this article as unreferenced since for all intensive purposes, it is... Stevenmitchell ( talk) 19:57, 9 November 2009 (UTC)
The entry currently contains a listing of the books in the canonization of the bible as including "12 books of Prophets, Isaiah, Jeremiah, Daniel, Ezekiel, Tobias, Judith, Esther, 2 books of Ezra,[5] 2 books of Maccabees...". But that only adds up to 11 books, not 12! Is this an error inthe quote, or an error by the Council of Carthage? Andylatto ( talk) 20:30, 13 August 2013 (UTC)
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Some of the early African councils mentioned in this article are only known through the writings of Cyprian. [1] Edward John Shepherd argued in the 19th century that some of the writings attributed to Cyprian were forgeries written against Pelagianism, and that the early African councils mentioned in them never happened. [2] [1] I have noted sources on both sides of the debate on the authenticity of Cyprian's letters at s:Talk:Ante-Nicene Fathers/Volume V/Cyprian/The Epistles of Cyprian/Part 58. However, I can't find a modern scholar who discusses the matter. Given this, I'm presuming the letters are authentic and the councils are historical, but can someone come up with a WP:RS to back this up? I'm considering adding this to the article. Sondra.kinsey ( talk) 17:34, 18 August 2017 (UTC)
I reverted an addition made by user Mainbody. The citations do not check out. The only verifiable cite in there was one attributed to a sermon given to fellow pastors. All the cites were cites given in the bibliography published by the pastor without any actual reading of the Latin original text cited in the pastoral sermon. Perhaps the edit was agenda driven by the editor whose profile appears to be of that nature. It might be a good idea to review any past edits by this user as a precaution. DeusImperator ( talk) 21:48, 24 June 2018 (UTC)
References
Canon XVII from 419 reads as follows: Canon 17. That any province on account of its distance, may have its own Primate It seemed good that Mauretania Sitiphensis, as it asked, should have a Primate of its own, with the consent of the Primate of Numidia from whose synod it had been separated. And with the consent of all the primates of the African Provinces and of all the bishops permission was given, by reason of the great distance between them. Furthermore it was a regional synod not a major synod (bishops under a patriarch) and not in the last a great synod (East and West). I will make the changes as source material contemporaneous to the time trumps what someone might claim later. DeusImperator ( talk) 08:21, 16 August 2018 (UTC)
Power relations were also at the center of Augustine’s ecclesiastical politics in this period. When Apiarius, an unruly priest excommunicated in Africa, went to Rome for reinstatement in 419, Pope Zosimus sent delegates to Africa in order to investigate. A special council was called in Carthage (220 bishops attending, which shows the gravity of the matter) to deny the pope jurisdiction. When the pope’s envoys tried to defend his authority by quoting the canons of the ecumenical Council of Nicaea (325), Aurelius and Augustine showed their greater mastery of relevant documents, as they had in the Confrontation with the Donatists: Nicaea gave no authority for appeals by priests against their episcopal superiors. When the envoys challenged the Africans’ documents, Augustine suggested that a special mission be sent to the East to verify the records’ accuracy. The pope’s delegates had to settle for that.The Africans were courteous but firm. This was not the first time they had stymied Pope Zosimus. When, in 418, the pope exonerated Pelagius of charges of heresy, the Africans sent a secret mission to Emperor Honorius, who condemned Pelagius - a condemnation promptly echoed by a plenary council at Carthage. Zosimus was forced to back down and issue his own condemnation. Perversely, this defeat of Rome was later claimed as a victory for papal supremacy. After the pope’s second, compelled decision, Augustine told his congregation:In this proceeding [causa], two council findings were sent to the Apostolic See, and a report has come back. The proceeding is ended - I wish the heresy were. That message would later be transformed by papal apologists into: “Rome has spoken, the matter [causa] is ended.” --Wills, G., Saint Augustine: A Life, Penguin Books
Zosimus became involved in a dispute with the African bishops in regard to the right of appeal to the Roman See clerics who had been condemned by their bishops. When the priest Apiarius of Sicca had been excommunicated by his bishop on account of his crimes he appealed directly to the pope, without regard to the regular course of appeal in Africa which was exactly prescribed. The pope at once accepted the appeal, and sent legates with letters to Africa to investigate the matter. A wiser course would have been to have first referred Apiarius to the ordinary course of appeal in Africa itself. Zosimus next made the further mistake of basing his action on a reputed canon of the Council of Nicaea, which was in reality a canon of the Council of Sardica. In the Roman manuscripts the canons of Sardica followed those of Nicaea immediately, without an independent title, while the African manuscripts contained only the genuine canons of Nicaea, so that the canon appealed to by Zosimus was not contained in the African copies of the Nicene canons. --Kirsch, J.P., Catholic Encyclopedia: Pope Zosimus, quoted by Catholicity.com
This was a minor synod and I am unsure if this should belong in the Wiki. The list of all the canon from that synod are available for verification online. My argument here is that there bishops synods every year and these generally are not Wikipedia significant. I have looked at the canons published from that council and do not see any significant reason for this. Perhaps someone can provide some insight? I had to revert an edit by WCYborg as none of the edits are reflected in the actual canons from that bishops synod. I found the canons here http://www.newadvent.org/fathers/3816.htm DeusImperator ( talk) 18:10, 22 July 2018 (UTC)