The Church of England cleared from the charge of Schism Part 2

"Having gone over what preceded the Council, we review the acts of the Council itself, and begin with the first course of proceeding. After, therefore, the Bishops and Nestorius himself were come to Ephesus, the universal Council began, Cyril being president, and representing Coelestine, as being appointed by the Pontiff himself to execute his sentence. In the first course of proceeding this was done. First, the above-mentioned letter of the Emperor was read, that an Ec.u.menical Council should be held, and all proceedings in the mean time be suspended: this letter, I say, was read, and placed on the acts, and it was approved by the Fathers, that all the decrees of Coelestine in the matter of Nestorius had been suspended until the holy Council should give its sentence. You will ask if it was the will of the Council merely that the Emperor should be allowed to prohibit, in the interim, effect being given to the sentence of the Apostolic See. Not so, according to the acts; but rather, by the intervention of a General Council's authority, (the convocation of which, according to the discipline of those times, was left to the Emperor,) the Council itself understood that all proceedings were of course suspended, and depended on the sentence of the Council. Wherefore, though the decree of the Pontiff had been promulged and notified, and the ten days had long been past, Nestorius was held by the Council itself to be a Bishop, and called by the name of Most Religious Bishop, and by that name, too, thrice cited and summoned to take his seat with the other Bishops in the holy Council; for this expression, to take his seat, is distinctly written; and it is added, in order to answer to what was charged against him. For it was their full purpose that he should recognise, in whatever way, the Ec.u.menical Council, as he would then afterwards be, beyond doubt, answerable to it; but he refused to come, and chose to have his doors besieged with an armed force, that no one might approach him.

"Thereupon, as the Emperor commanded, and the Canons required, the rule of faith was set forth, and the Nicene Creed read, as the standard to which all should be referred, and then the letters of Cyril and Nestorius were examined in order. The letter of Cyril was first brought before the judgment of the Council. That letter, I mean, concerning the faith, to Nestorius, so expressly approved by Pope Coelestine, of which he had declared to Cyril, 'We see that you hold and maintain all that we hold and maintain;' which, by the decree against Nestorius, published to all churches, he had approved, and, wished to be considered as a canonical monition against Nestorius: that letter, I repeat, was examined, at the proposition of Cyril himself, in these words: 'I am persuaded that I have in nothing departed from the orthodox faith, or the Nicene Creed; wherefore I beseech your Holiness to set forth openly whether I have written this correctly, blamelessly, and in accordance with that holy Council.'

"And are there those who say that questions concerning the faith, once judged by the Roman Pontiff on his Apostolical authority, are examined in general Councils, in order to understand their contents, but not to decide on their substance, as being still a matter of question? Let them hear Cyril, the President of the Council; let them attend to what he proposes for the inquiry of the Council: and though he were conscious of no error in himself, yet, not to trust himself, he asked for the sentence of the Council in these words: 'whether he had written correctly and blamelessly, or not.' This Cyril, the chief of the Council, proposes for their consideration. Who ever even heard it whispered, that after a final and irreversible judgment of the Church on a matter of faith, any such inquiry or question was made? It was never so done, for that would be to doubt about the faith itself, when declared and discussed. But this was done after the judgment of Pope Coelestine: neither Cyril, nor any one else, thought of any other course: that, therefore, was not a final and irreversible judgment.

"In answer to this question, the Fathers in order give their judgment,--'that the Nicene Creed, and the letter of Cyril in all things agree and harmonise.' Here is inquiry and examination, and then judgment.

The acts speak for themselves: we say not here a word.

"Next that letter of Nestorius was produced, which Coelestine had p.r.o.nounced blasphemous and impious. It is read: then at the instance of Cyril it is examined, 'whether this, too, be agreeable to the faith set forth by the holy Council of the Nicene Fathers, or not.' It is precisely the same form according to which Cyril's letter was examined. The Fathers, in order, give judgment that it disagreed from the Nicene Creed, and was, therefore, censurable. The letter of Nestorius is disapproved in the same manner, by the same rule, by which that of Cyril was approved. Here, twice in the same proceeding of the Council of Ephesus, a judgment of the Roman Pontiff concerning the Catholic Faith, uttered and published, is re-considered. What he had approved and what he had disapproved, is equally examined, and, only after examination, confirmed.

"These were the first proceedings of the Council of Ephesus in the matter of faith. We proceed to review what concerns the person of Nestorius, in the same proceeding. First, the letter of Coelestine to Cyril is read and placed on the Acts; that, I mean, in which he gave sentence concerning Nestorius: on which sentence, as the Fathers were shortly, after full consideration, to pa.s.s their judgment, for the present it was only to be placed among the Acts. In the letter of Coelestine there was no special doctrine: it only contained an approval of Cyril's doctrine and letter, and a disapproval of those of Nestorius; concerning which letters of Cyril and Nestorius, the judgment of the Holy Council was already past, so that it would be superfluous to add anything to them.

"But for the same reason, the other letter of Cyril being read,--that, I mean, which executed the sentence of Coelestine,--nothing special was done concerning that letter, but it was only ordered to be placed on the Acts.

"After these preliminaries, judgment was to be p.r.o.nounced on the person of Nestorius. Inquiry was made, whether what Coelestine had written to Nestorius, and what Cyril had done in execution, had been notified to Nestorius; it was certified that it had been notified, and that he had remained still in his opinion: and that the days had elapsed, both which were first fixed by St. Coelestine, and, afterwards by the Emperor, convoking the Council. Next, for acc.u.mulation of proof, testimonies of the Fathers are compared with the explanations of Nestorius: the huge discrepancy shows Nestorius to be an innovator and heretic. A decree is made in these words. The holy Council declares,--'Since the most impious Nestorius has neither been willing to obey our procedures, nor to admit the Bishops deputed by us, we have, necessarily, proceeded to the examination of what he has impiously taught: finding, therefore, partly from his own letters, partly from his discourses, that he holds and preaches impiety,--compelled by the holy Canons, and by the letters of our most holy Father, our fellow-minister, Coelestine, Bishop of the Roman Church,--we have come to this sentence: "Our Lord Jesus Christ, by this most holy Council, declareth Nestorius to be deprived of his dignity."' You see the Canons joined with the letters of Coelestine in terms, indeed, of high honour, which tend to set forth the majesty of the Apostolic see. You see the Council carry out what Coelestine decreed, and thus compelled it comes to a painful judgment, but that a new one, and put forth in its own terms in the name of Christ; and after, by legitimate inquiry, it was evident that all had been done rightly and in order.

"Finally, the sentence p.r.o.nounced by the Council, is written to the most impious Nestorius: 'The holy Council to Nestorius, another Judas: know thou hast been deposed by the holy Council. So he, who before the inquiry of the holy Council was called the most religious Bishop, after this inquiry, is presently set forth as most impious, as another Judas, and as deposed by an irrevocable sentence, from his episcopal seat.

"Thus a most weighty matter is completed by the most weighty agreement; that same which we have a.s.serted gives validity to everything in the Church: and the order of the judgment is plain in itself. That is, sentence is put forth by Coelestine; it is suspended by the Convocation of a General Council; it is heard and examined; it is corroborated by a new and irrevocable judgment, united with the authority of the whole Church. This the Fathers declare in their report to the Emperor: 'We have removed Nestorius from his see, and canonically deprived him; highly extolling Coelestine, Bishop of Great Rome, who before our sentence had condemned the heretical doctrines of Nestorius, and had antic.i.p.ated us in giving judgment against him.' This is that unity, this that agreement, which gives invincible and irresistible force to ecclesiastical judgments.

"So every thing is in harmony, and our judgment is supported. For in that the holy Council approves and executes the judgment of the Apostolical see, on a matter of faith and on a person, it does, indeed, recognise the legitimate power and primacy of the said see. In that it does not approve of its judgment, until after legitimate hearing and renewed inquiry, it instructs us that the Roman Pontiff is, indeed, superior to all Bishops, but is inferior only to a General Council, even in matters of faith. Which was to be proved.

"In the mean time, the Bishops Arcadius and Projectus, and the Presbyter Philip, had been chosen by Coelestine to be present at the Council of Ephesus, with a special commission from the Apostolic see, and the whole Council of the West. So they come from Rome to Ephesus, and appear at the holy Council, and here the second procedure commences.

"Wolf, of Louvain, amongst other records of antiquity, has put forth the charge of Coelestine to his Legates, and his instructions, as Coelestine himself calls them. In these he charged them, to defend the dignity of the Apostolic see; 'not to mix themselves with the dissensions of the Bishops, whose judges they should be,' in conjunction, that is, with the Council: 'to confer on proceedings with Cyril, as being faithful.' We shall now review what they did, in compliance with these orders: and by this we shall easily show that our cause is confirmed.

"First, they bring forward the letter of St. Coelestine to the Council, in which the charge committed to his Legates is thus expressed:--'We have directed our holy brethren to be present at the proceedings, and to execute what we have ordained.' Hence, it is evident, that the Council of Ephesus was employed in executing the Apostolical judgment. But of what sort this execution is, whether it be, as they will have it, mere obedience, or by a legitimate hearing of the Council itself, and then by a certain and infallible judgment, the ensuing proceedings will show.

"After reading the letter of Coelestine, the Legates, in pursuance, say to the Bishops;--'According to the rule of our common faith, command to be completely and finally settled what Coelestine hath had the goodness before to lay down and now to remind you of.' This is the advantage of a Council; after whose sentence there is no new discussion, or new judgment, but merely execution. And this the Legates request to be commanded by the Council, in which they recognise that supreme authority.

"Firmus, Bishop of Caesarea, in Cappadocia, answers for the Council;--'The Apostolical and holy See of the Bishop Coelestine hath prescribed the sentence and rule for the present matter.' The Greek words are, hath first set forth the sentence and rule, or type, which expression is afterwards rendered, form. We will not quarrel about words; let us hear the same Firmus accurately explaining what the thing is:--'We,' says he, 'have charged to be executed this form respecting Nestorius, alleging against him the Canonical and Apostolic judgment;' that is, in the first procedure, in which, after examination and deliberation, we have seen the decree of Coelestine confirmed. Thus a general Council executes the sentence of the First See, by legitimate hearing and inquiry, and not as a simple functionary; but after giving a canonical and apostolical judgment. Let the Pope's decree, as is due to the authority of so great a See, be the form, the rule; which same, after convocation of a Council, only receives full authority from the common judgment.

"It behoved, also, that the Legates, sent to the Council on a special mission, should understand whether the proceedings against Nestorius had been pursued according to the requisition of the Canons, and due respect to the Apostolic See. This we have already often said; wherefore, with reason, they require the acts to be communicated, 'that we too,' say they, 'may confirm them.' The proceedings themselves will declare what that confirmation means.

"After that, at the request of the Legates, the acts against Nestorius were given them, they thus report about them at the third procedure:--'We have found all things judged canonically, and according to the Church's discipline.' Therefore judgments of the Apostolic see are canonically, and, according to the Church's discipline, re-considered, after deliberation, in a General Council, and judgment pa.s.sed upon them.

"After the Legates had approved the acts against Nestorius communicated to them, they request that all which had been read and done at Ephesus from the beginning, should be read afresh in public Session, 'in order,' they say, 'that obeying the form of the most holy Pope Coelestine, who hath committed this care to us, we may be enabled to confirm the judgment also of your Holiness.' After these all had been read afresh, and the Legates agreed to them, Cyril proposes to the holy Council, 'That the Legates, by their signature, as was customary, should make plain and manifest their canonical agreement with the Council.' To this question of Cyril the Council thus answers, and decrees that the Legates, by their subscription, confirm the acts; by which place, this confirmation, spoken of by the Council, is clearly nothing else but to make their a.s.sent plain and manifest, as Cyril proposed. This true and genuine sense of confirmation we have often brought forward, and shall often again; and now congratulate ourselves that it is so clearly set before us by the holy Council of Ephesus.

"But of what importance it was that the decrees of Ephesus should be confirmed by the authority of the Legates of the Apostolic see, as says Projectus, one of the Legates, is seen from hence; because, although Cyril, having been named the executor of the Pope's sentence, had executed it in the Council, yet he had not been expressly delegated to the Council, of which Coelestine had yet no thought, when he entrusted Cyril to represent him. But Arcadius, Projectus and Philip, being expressly sent by Coelestine to the Council, confirmed the acts of the Council, in virtue of their special commission, and put forth in clear view by all manner and testimony the consent of all Churches with the chief Church, that of Rome.

"Add to this, that the Legates, sent by special commission to the Council of Ephesus, bore the sentence, not only of the Apostolic see, but also of the whole West, whence the Presbyter Philip, one of the Legates, after all had been read afresh, and approved by common consent, thus sums up; 'It is then established according to the decree of all Churches, for the Priests of the Church, (Eastern and Western,) either by themselves, or by their Legates, to take part in this consent of the Priesthood, which was p.r.o.nounced against Nestorius.'

"Hence it is clear how the decrees of the Churches themselves mutually confirm each other; for all those things have force of confirmation, which declare the consent and unity of all Churches, inasmuch as the strength of ecclesiastical decrees itself consists in unity and mutual agreement. So that, in putting forth an exposition of the faith, the East and the West, and the Apostolic see and Synodical a.s.semblies, mutually confirm each other; whence, too, we read that acclamation to Coelestine, in the Council of Ephesus:--'To Coelestine, guardian of the faith, (to Coelestine agreeing with the Council,) one Coelestine, one Cyril one faith of the Council,'

(one faith of the whole world.)

"These acclamations, then, of Catholic unity being heard, Philip, the Legate, thus answers:--'We return thanks to your holy and venerable Council, because, by your holy voices, as holy members, you have joined yourselves to a holy head; for your blessedness is not ignorant that the blessed Peter is the head of the whole faith, or even of the Apostles.'

This, therefore, is the supreme authority--the supreme power--that the members be joined with each other, and to the Roman Pontiff, as their head.

Because the force of an ecclesiastical judgment is made invincible by consent.

"Finally, Coelestine himself, after the conclusion of the whole matter, sends a letter to the holy Council of Ephesus, which he thus begins; 'At length we must rejoice at the conclusion of evils.' The learned reader understands where he recognises the _conclusion_; that is, after the condemnation of Nestorius by the infallible authority of an Ec.u.menical Council, _viz._ of the whole Catholic Church. He proceeds: 'We see, that you, with us, have executed this matter so faithfully transacted.' All decree, and all execute, that is, by giving a common judgment. Whence Coelestine adds, 'We have been informed of a just deposition, and a still juster exaltation:' the deposition of Nestorius, begun, indeed, by the Roman see, but brought to a conclusion by the sentence of the Council; to a full and complete settlement, as we have seen above: the exaltation of Maximia.n.u.s, immediately after the Ephesine decrees subst.i.tuted in place of Nestorius: this is the conclusion of the question. Even Coelestine himself recognises this conclusion to lie not in his own examination and judgment, but in that of an Ec.u.menical Council.

"And this was done in that Council in which it is admitted that the authority of the Apostolic See was most clearly set forth, not only by words, but by deeds, of any since the birth of Christ. At least the Holy Council gives credence to Philip uttering these true and magnificent encomiums, 'concerning the dignity of the Apostolic See, and Peter the head and pillar of the Faith, and foundation of the Catholic Church, and by Christ's authority administering the keys, who to this very time lives ever, and exercises judgment in his successors.' This he says, after having seen all the acts of the Council itself, which we have mentioned, so that we may indeed understand, that all these privileges of Peter and the Apostolic See entirely agree with the decrees of the Council, and the judgment entered into afresh, and deliberation upon matter of faith held after the Apostolic See."

The letter of Pope Coelestine, received with all honour as that of the first Bishop in the world, recognises likewise the authority of his brethren. It began thus: "The a.s.sembly of Priests is the visible display of the presence of the Holy Ghost. He who cannot lie has said, 'Where two or three are gathered together in my name, there am I in the midst of them:'

much more will He be present in so large a crowd of holy men; for the Council is indeed holy in a peculiar sense,--it claims veneration as the representative of that most holy Synod of Apostles which we read of. Their Master, whom they were commanded to preach, never forsakes them. It was He who taught them, it was He who instructed them, what they should teach others; and He has a.s.sured the world, that in the person of His Apostles they hear him. This charge of teaching has descended equally upon all Bishops. We are all engaged in it by an hereditary right; all we, who having come in their stead, preach the name of our Lord to all the countries of the world, according to what was said to them, 'Go ye and teach all nations.' You are to observe, my brethren, that the order we have received is a general order, and that He intended that we should all execute it, when he charged them with it as a duty devolving equally upon all. We ought all to enter into the labours of those whom we have all succeeded in dignity."

"Thus Pope Coelestine acknowledged that it was Christ Himself who established Bishops in the persons of His Apostles, as the teachers of His Church: He places Himself in their rank, and declares that they ought all to concur in the preservation of the sacred deposit of Apostolical doctrine."[59]

The importance of this testimony will be felt by those who remember that Bellarmine specifically denies that the government of the Church resides in Bishops generally; and that in this he is at least borne out by the last three centuries of Roman practice.

Bossuet proceeds to remark as follows:--"From this doctrine of St.

Coelestine we draw many conclusions: first, this,--that Bishops in the Apostles were appointed teachers by Christ Himself, not at all by Peter, or Peter's successors. Nor does a Pontiff, seated in so eminent a place, think it unworthy to mix himself with the rest of the Bishops. 'We all,' he says, 'in the stead of the Apostles preach the name of the Lord: we all have succeeded them in honour.' Whence it is the more evident that authority to teach was transmitted from Christ, as well to Coelestine himself, as to the rest of the Bishops. Hence that the deposit of sacred doctrine is committed to all, the defence of which lies with all; and so the faith is to be settled by common care and consent; nor will the protection of Christ, the true Master, be wanting to the masters of Churches. This Coelestine lays down equally respecting himself and all Bishops, successors of the Apostles. Then what agrees with it: that as the Apostles, a.s.sembled on the question concerning legal rites, put forth their sentence as being at once that of the Holy Spirit and their own, so too shall it be in other most important controversies; and the Council of the Apostles will live again in the Councils of Bishops. Which indeed shows us, that authority and the settlement of the question lies not in the sentence of Peter alone, or of Peter's successors, but in the agreement of all.

"Nor, therefore, does Coelestine infringe on his own privilege in reckoning himself with the other successors of the Apostles; for as the other Bishops were made successors to the other Apostles, so he, being made by Christ successor to Peter their chief, everywhere takes precedence of all by authority of Peter, as we read set forth and acted on in the same Council.

"Thus in the third holy General Council, and in those first ages, we both prove against heretics, that the power of the Apostolical See everywhere takes precedence and leads all, and, what is of the most importance, in the name of Peter, and so as inst.i.tuted by Christ. Not less do we show to Catholics, that the final and infallible force of an ecclesiastical judgment is seated there, where to the authority of Peter, that is, of the Pope, is added the authority and agreement of Bishops also, who are throughout the whole world in the stead of Apostles; which alone the Church of France demands,"[60]--and, we may add, the Church of England.

Again; compare the spirit of St. Coelestine's words with the spirit that dictated the following to De Maistre, whom we might leave alone, if he were not the exponent of a theory now in the greatest vogue in the Roman Church;--a theory, indeed, which those must accept, who leave us, without any chance of modification; for it is not Bossuet's most Catholic doctrine, but Bellarmine's, which is acted on and taught now. "I do not affect to cast the least doubt upon the infallibility of a general Council. I merely say, that it only holds this high privilege from its head, to whom the promises have been made. We know well that the gates of h.e.l.l shall not prevail against the Church. But why? On account of Peter, on whom she is founded. Take away this foundation, how would she be infallible, since she exists no longer? Unless I am deceived, in order to be something, one must first exist."[61]

Again: "We see that for two centuries and a half religion has done very well without them (General Councils), and I do not think that any one thinks of them, in spite of the extraordinary needs of the Church, for which the Pope will provide much better than a General Council, if only people knew how to avail themselves of his power."[62]

It must not be forgotten that this same Council of Ephesus, which allows none but heretics to refuse to the blessed Virgin the t.i.tle and the honour of 'Mother of G.o.d,' confirms by its eighth Canon the Episcopal and Patriarchal system, and bears the strongest testimony against the Roman. It runs thus: "The most beloved of G.o.d and our fellow-bishop Rheginus, and Zeno and Evagrius, the most religious Bishops of the Province of Cyprus, have declared unto us an innovation which has been introduced contrary to the laws of the Church, and the Canons of the holy Fathers, and which affects the liberty of all. Wherefore since evils which affect the community require more attention, inasmuch as they cause greater hurt; and especially since the Bishop of Antioch has not so much as followed an ancient custom in performing ordinations in Cyprus, as those most religious persons who have come to the holy Synod have informed us, by writing and by word of mouth; we declare that they who preside over the holy Churches which are in Cyprus, shall preserve, without gainsaying or opposition, their right of performing by themselves the ordinations of the most religious Bishops, according to the Canons of the holy Fathers and the ancient custom. The same rule shall be observed in all the other Dioceses, and in the Provinces everywhere, so that none of the most religious Bishops shall invade any other Province, which has not heretofore from the beginning been under the hands of himself or his predecessors. But if any one has so invaded a Province and brought it by force under himself, he shall restore it, that the Canons of the Fathers may not be transgressed, nor the pride of secular dominion be privily introduced under the appearance of a sacred office, nor we lose by little the freedom which our Lord Jesus Christ, the deliverer of all men, has given us by His own blood.

The Holy and Ec.u.menical Synod has therefore decreed, that the rights which have heretofore, and from the beginning, belonged to each province, shall be preserved to it pure and without restraint, according to the custom which has prevailed of old, each metropolitan having permission to take a copy of the things now transacted for his own security. But if any one shall introduce any regulation contrary to what has been now defined, the whole Holy and Ec.u.menical synod has decreed that it shall be of no effect."[63]

It must be allowed that De Maistre has very good reasons for disliking General Councils.

Nine years after this Council, St. Leo the Great became Pope, whose long and able Pontificate will afford us the best means of judging what the legitimate power of the Roman See was, and how it tended to the preservation and unity of the whole Church. He lived at an important crisis, when the barbarous tribes of the North were about to burst over the Empire and the Church; the system of which, had it not been consolidated by himself, his immediate predecessors and successors, might have been dissolved and broken up into fragments.

I will first show, by a few quotations, that St. Leo had no slight sense of his own duty and dignity among his brother Bishops. We will then see how his actions, and the way in which they were received by others, supported his words.

In a sermon on the anniversary of his consecration, after noticing with pleasure the number of Bishops present, he continues, "Nor, as I trust, is the most blessed Apostle Peter, in his kind condescendence and faithful love, absent from this a.s.sembly, nor does he disregard your devotion, reverence for whom has drawn you together. And so he at once rejoices at your affection, and welcomes the observance of the Lord's Inst.i.tution in those who share his honour; approving that most orderly charity of the whole Church, which in Peter's see receives Peter, and slackens not in love to so great a shepherd, even in the person of so unworthy an heir." On a like occasion,--"Although, then, beloved, our partaking in that gift be a great subject for common joy, yet it were a better and more excellent course of rejoicing, if ye rest not in the consideration of our humility: more profitable and more worthy by far it is to raise the mind's eye unto the contemplation of the most blessed Apostle Peter's glory, and to celebrate this day chiefly in the honour of him who was watered with streams so copious from the very Fountain of all graces, that while nothing has pa.s.sed to others without his partic.i.p.ation, yet he received many special privileges of his own. The Word made flesh already dwelt in us, and Christ had given up Himself whole to restore the race of man. Wisdom had left nothing unordered; power left nothing difficult. Elements were obeying, spirits ministering, angels serving; it was impossible that Mystery could fail of its effect in which the Unity and the Trinity of the G.o.dhead Itself was at once working. _And yet out of the whole world, Peter alone is chosen to preside over the calling of all the Gentiles, and over all the Apostles, and the collected Fathers of the Church: so that though there be among the people of G.o.d many priests and many shepherds, yet Peter rules all by personal commission_ (proprie), _whom Christ also rules by sovereign power. Beloved, it is a great and wonderful partic.i.p.ation of His own power which the Divine condescendance gave to this man: and if He willed that other rulers should enjoy ought together with him, yet never did He give, save through him, what He denied not to others._ In fine, the Lord asks all the Apostles what men think of Him; and they answer in common so long as they set forth the doubtfulness of human ignorance. But when what the Disciples think is required, he who is first in Apostolic dignity is first also in confession of the Lord. And when he had said, 'Thou art Christ, the Son of the living G.o.d,' Jesus answered him, 'Blessed art thou, Simon Bar-Jona, because flesh and blood hath not revealed it to thee, but My Father, which is in heaven:' that is, Thou art blessed, because My Father hath taught thee; nor opinion which is of the earth deceived thee, but heavenly inspiration instructed thee; and not flesh and blood hath shown Me to thee, but He, whose only-begotten Son I am. And I, saith He, say unto thee, that is, as My Father hath manifested to thee My G.o.dhead, so I, too, make known to thee thine own pre-eminence. For thou art Peter; that is, whilst I am the immutable Rock, I, the cornerstone, who make both one, I, the foundation beside which no one can lay another; _yet thou also art a rock, because by My virtue thou art established, so that whatever is Mine by sovereign power, is to thee by partic.i.p.ation common with Me_. And upon this rock I will build My Church, and the gates of h.e.l.l shall not prevail against it: on this strength, saith He, I will build an eternal temple, and My Church, which in its height shall reach the heaven, shall rise upon the firmness of this faith. This confession the gates of h.e.l.l shall not restrain, nor the chains of death fetter; for that voice is the voice of life. And as it raises those who confess it unto heavenly places, so it plunges those who deny it into h.e.l.l. Wherefore it is said to most blessed Peter, 'I will give to thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.' The privilege of this power did indeed pa.s.s to the other Apostles, and the order of this decree reached to all the rulers of the Church, but not without purpose what is intended for all is put into the hands of one. For therefore is this entrusted to Peter singly, because all the rulers of the Church are invested with the figure of Peter. The privilege, therefore, of Peter remaineth, wheresoever judgment is pa.s.sed according to his equity.

Nor can severity or indulgence be excessive, where nothing is bound, nothing loosed, save what blessed Peter either bindeth or looseth. But at the approach of His pa.s.sion, which would disturb the firmness of His disciples, the Lord saith, 'Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not, and when thou art converted, strengthen thy brethren, that ye enter not into temptation.' The danger from the temptation of fear was common to all the Apostles, and they equally needed the help of Divine protection, since the devil desired to dismay, to make a wreck of all: and yet the Lord takes care of Peter in particular, and asks specially for the faith of Peter, as if the state of the rest would be more certain, if the mind of their Chief were not overcome. _So then in Peter the strength of all is protected, and the help of Divine grace is so ordered, that the stability, which through Christ is given to Peter, through Peter is conveyed to the Apostles._

"Since, therefore, beloved, we see such a protection divinely granted to us, reasonably and justly do we rejoice in the merits and dignity of our Chief, rendering thanks to the Eternal King, our Redeemer, the Lord Jesus Christ, for having given so great a power to him whom He made chief of the whole Church, that if anything, even in our time, by us be rightly done and rightly ordered, it is to be ascribed to his working, to his guidance, unto whom it was said,--'And thou, when thou art converted, strengthen thy brethren:' and to whom the Lord, after His resurrection, in answer to the triple profession of eternal love, thrice said with mystical intent, 'Feed My sheep.' And this, beyond a doubt, the pious shepherd doth even now, and fulfils the charge of his Lord; strengthening us with his exhortations, and not ceasing to pray for us, that we may be overcome by no temptation. But if, as we must believe, he everywhere discharges this affectionate guardianship to all the people of G.o.d, how much more will he condescend to grant his help unto us his children, among whom on the sacred couch of his blessed repose he resteth in the same flesh in which he ruled. To him, therefore, let us ascribe this anniversary day of us his servant, and this festival, by whose advocacy we have been thought worthy to share his seat itself, the grace of our Lord Jesus Christ helping us in all things, Who liveth and reigneth with G.o.d the Father and the Holy Spirit for ever and ever." I have before me similar pa.s.sages in abundance; but these are enough to show how far the teaching of St. Leo, as to his own office, agreed with, how far went beyond, that of St. Augustin. The combination of the Patriarch's, and still more of the universal Primate's, power with that of the Bishop, is a nice point. If this be pushed too far, it issues in a monarchy; if the other alone be allowed, it converts the one kingdom of Jesus Christ into an unlimited number of petty republics. On the one hand there is danger pregnant to the high priesthood of the Church; on the other hand, to the sacrament of unity. The one-sided development of St. Leo's teaching has produced the Papacy, in which the Bishops, who represent the Apostles, are no longer the brethren, co-ordinate in authority, but the delegates, of St. Peter's successor: but the one-sided development of St.

Cyprian's teaching has rent into pieces the seamless robe of Christ. Yet this need not be so: in the bright days of the Church of Christ it was not so. Surely the first six centuries of her existence are not a dream; and that beautiful image of St. Augustin not an imagination, but what he saw before his eyes: "to sit on our watch-towers, and guard the flock, belongs in common to all of us who have episcopal functions, although the hill on which you stand is more conspicuous than the rest."

A Pontiff so deeply and religiously impressed with the prerogatives of St.

Peter's successor was likely to be energetic in discharging his duties. In truth we behold St. Leo set on a watch-tower, and directing his gaze over the whole Church: over his own West more especially, but over the East too, if need be. He can judge Alexandria, Antioch, and Constantinople, as well as Eugubium, and is as ready too. Wherever Canons are broken, ancient custom disregarded, encroachments attempted, where Bishops are neglectful, or Metropolitans tyrannical, where heresy is imputed to Patriarchs, in short, wherever a stone in the whole sacred building is being loosened, or threatens to fall, there is he at hand to repair and restore, to warn, to protect, or to punish. But still they are brethren, they are equals, they are fellow-apostles, with whom he has to act, over whom he presides. If Peter was reproved by Paul, and yet the glorious Apostles laboured, witnessed, fought together, and together rest in Roman earth, then may the successors of the Twelve remonstrate with, nay, reprove and resist the successor of the Chief of the Twelve. If he is vicar of Christ, so are they. We have already seen examples of this, we shall find others, without schism.

It had become the custom of the Roman Pontiffs, at least as early as St.

Damasus, (366--384,) and St. Siricius, (384--398,) to charge some one prelate, in each province where their influence extended, to represent the Roman Church; to report any infractions of discipline, or innovations on the faith; to announce the election and consecration of Bishops. Thus Anastasius of Thessalonica presided over the ten Metropolitans of Illyric.u.m in Pope Leo's name. The Primate of Arles represented him in southern Gaul; and others in Spain; and so on. It is even said that all the Primacies of western Europe were in their origin derivations thus made from the Primacy of St. Peter. An authority, which was exercised on the whole for the good of all, seems to have been generally submitted to by the Bishops of the different provinces: doubtless every Bishop felt his hands strengthened in his particular diocese, and had an additional security against any infraction of his rights by his brethren, when he was able to throw himself back on the unbia.s.sed and impartial authority of the Bishop of Rome. An authority, however, which in its commencement professed to be the especial guardian of the Canons, and to protect and maintain all in their proper place, was very liable to abuse, and had an inherent tendency to increase, and to absorb the power of the local Bishops and Metropolitans in the indefinite pretensions of the Patriarch. We have seen the resistance offered to the Pope in the case of the wretched Apiarius by the African Church, and now the Church of Gaul furnishes a defender of the rights of Metropolitans against Pope Leo in one of the holiest and most apostolical of its ancient Bishops.

St. Hilary of Arles, of n.o.ble birth, of splendid ability, having in the world the highest prospects, was converted to G.o.d by the prayers of St.

Honoratus. Thereupon he sold his large possessions, and bestowed them on the poor, and retired to the desert of Lerins. His friend, St. Honoratus, was shortly after made Bishop of Arles, but he could not persuade St.

Hilary to remain there with him. Within three years he died, and St.

Hilary, who was attending him in his sickness, hastened, as soon as all was over, to return to his monastery. But it was in vain: he was pursued, brought back by force, and ordained, in spite of himself, Metropolitan of the first See in Gaul, at the age of twenty-nine years. At forty-eight he died, worn out with the severe labours and ascetic life he had imposed on himself. The nineteen years of his episcopate were devoted to the most incessant exertions as Bishop and Metropolitan. Unwearied in energy, unbounded in charity, gifted with extraordinary eloquence, a severe defender of discipline, yet winning others to follow where he was ready to go before himself, he becomes the soul of the three or four provinces over which the See of Arles then presided. He is connected in some degree with ourselves, as having probably held one of the chief places in that great council of the Gauls in the year 429, which sent St. Germa.n.u.s and St. Lupus into Britain to resist the Pelagians. He belonged to the same monastery as St. Vincent of Lerins, and at the same time. It is certain, also, that he was a great friend of St. Germa.n.u.s, and often conferred with him. On one of these occasions great complaints were brought to the two saints against Celidonius, Bishop of Besancon, for having formerly married a widow, and for having condemned persons to death. St. Hilary judged Celidonius in a provincial council, which declared that, having been husband of a widow, he could not keep his bishopric, and that he ought voluntarily to quit a dignity which the rules of Scripture permitted him not to hold. He was accordingly deposed.

"Celidonius,[64] finding himself deposed, had recourse to Rome, where he complained that he had been unjustly condemned. It seems that St. Leo, without further examination, at once admitted him to his communion, in which he may have followed what Zosimus and Coelestinus did in respect of the miserable Apiarius, priest of Africa. But I know not what Canon or what rule of the Church justifies such a proceeding. St. Hilary learnt this at the severest time of winter. Nevertheless, all the discomforts and dangers of this season gave way to the ardour of his zeal and faith. He undertook to pa.s.s the Alps, and to go on foot to Rome; and this he accomplished, without having even a horse either to ride or to carry baggage. Being come to Rome, he first visited the relics of the Apostles and Martyrs. Next he waited on St. Leo; and having paid him the greatest respect, he besought him very humbly to please to order what respected the state of the Churches according to immemorial practice. Persons were seen attending at Rome on the holy altar who had been juridically and justly deposed in Gaul: he was obliged to address to him his complaints of this; and, if they were found correct, besought the Pope at least to stop by a secret order this violation of the Canons. If not, he would not trouble him further, not being come to Rome to bring an action, and make accusations, but to pay to him his respects, to declare to him the state of things, and to beseech him to maintain the rules of discipline. There is reason to believe that St.