The council did not go on to affirm the strict alternative some later theology drew from Augustine. Its final canon explicitly states that the council does not believe that some are predestined to evil by the power of God, and that anyone who holds otherwise is anathema, distancing Orange's teaching on grace from double predestination even as it insisted on grace's priority over the human will. In this it steered a middle course that later readers on more than one side of the grace and free will question have claimed as a precedent.
Pope Boniface II confirmed the council's canons in 531, and for the following centuries they stood as the Western church's settled answer on grace, prior movement of the will and the limits of human capacity, generally described afterward as semi-Augustinianism rather than by any name of its own. The canons fell into relative obscurity until they were rediscovered and reprinted during the sixteenth and seventeenth centuries, when Catholic and Reformed theologians on opposite sides of the Reformation both invoked Orange's authority in their own disputes over grace, including in the debate that the Synod of Dort was convened to settle eleven centuries later.
The same canons were invoked again within the Catholic Church itself during the seventeenth century disputes between Jansenists and Jesuit Molinists over grace and free will, each side reading Orange's careful balance, grace's priority without a denial of human freedom, as support for its own position, evidence of how open the council's middle course remained to later argument.