Chapter M: Aurelius, Eleutherius, Commodus (20)

Against Translations there may be Reasons in Policy; but there can be
none in Conscience; and none that are at all to the Purpose, have been
alleged either by the Councils, or Fathers, though the former have
exerted all their Authority to prevent them, and the latter all their
Oratory to make them appear criminal. The Councils of _Arles_, of
_Nice_, of _Alexandria_, of _Sardica_, of _Chalcedon_, of _Antioch_,
forbid them on the severest Penalties the Church could inflict. The
Council of _Sardica_, by its First Canon deprived such Bishops, as
should change their Churches, even of the Lay-Communion: and because
some pleaded, or at least the Council apprehended they might plead,
the Desire and Request of the People; to leave no room for such an
Excuse, the Council by its Second Canon deprived those, who should
allege it, of the Lay-Communion, even at the Point of Death[N71.1].
The Council of _Alexandria_, under St. _Athanasius_, in their Epistle
to all the Catholic Bishops, speak thus of _Eusebius_, who had been
translated from _Berytus_ to _Nicomedia_: Eusebius _did not reflect on
the Admonition of the Apostle, Art thou bound to a Wife? Do not seek
to be loosed. For if it be said of a Woman, how much more of a Church?
To which if one is tied, he ought not to seek another; that he may not
be likewise found an Adulterer, according to the Scripture_[N71.2].
What Analogy between a Wife, and a Bishoprick? The Bishops of that
Assembly were even of Opinion, that _Eusebius_, by abandoning his
former Church had annulled his Episcopacy. In the Synod under _Mennas_
it was laid to the Charge of _Anthimus_, that being Bishop of
_Trebisond_, he had _adulterously_ seized on the See of
_Constantinople_[N71.3]. In the same Strain have the Fathers declaimed
against Translations, whenever an Opportunity offered of bringing in
that favourite Topic; for the Canons and Decisions of the Councils
were only the private Opinions of the major Part of the Bishops, who
composed them. They generally inveigh against that _adulterous
Traffick_, as if they supposed a Bishop to be married to the Church,
which he was ordained to serve, or tied to it by Bonds no less
indissoluble than a Husband to his Wife: And it was upon that
Supposition, that they charged with Adultery those, who passed from
one Church to another. But that Supposition none of them have been
able to make good either from Scripture or Reason. As for the Command
of the Apostle in his Letter to _Timothy_, _A Bishop must be the
Husband of one Wife_, which some of them have interpreted as levelled
against Translations; the far greater Part both of the Fathers and
Councils have in that Passage understood the Word _Wife_, not in a
metaphorical, but a natural Sense, and thereupon excluded from the
Episcopal Dignity such as had been twice married. But allowing St.
_Paul_ to have meant a _Church_ by the Word _Wife_, the most obvious
and natural Interpretation we can give to his Words, is, that he there
forbids Pluralities of Bishopricks, which were once very common in the
Church of _Rome_.

But whatever Reasons the Fathers and Councils may have alleged, or
could allege, against Translations, they have themselves defeated them
all by the contrary Practice. For some of the greatest Saints, and
Lights of the Church, have been either translated, or approved and
promoted the Translations of others. The famous _Methodius_, who
suffered under _Diocletian_ in the Year 311. or 312. passed from the
See of _Olympus_ in _Lycia_ to that of _Tyre_[N71.4]. _Eustathius_,
who is supposed to have presided at the Council of _Nice_, was
translated from _Berœa_ to _Antioch_, that is, from a small See to
the second in the East[N71.5]; nay, _Sozomen_ ascribes this
Translation to the Council of _Nice_ itself[N71.6]. _Syderius_, Bishop
of _Erythra_ in _Libya_, was translated by _Athanasius_ to
_Ptolemais_, the Metropolis of the whole _Pentapolis_[N71.7].
_Euphronius_ Bishop of _Colonia_, a small Town on the Borders of
_Armenia_, was by a Synod, consisting of all the Orthodox Bishops of
that Province, translated to the Metropolitan See of _Nicopolis_; that
Translation was highly applauded by St. _Basil_, who thought it owing
not to human Prudence, but to a particular Inspiration of the Holy
Ghost[N71.8]; the _Arians_ being very powerful in that City, and no
Man more fit to make head against them than _Euphronius_. The
Inhabitants of _Colonia_ were very unwilling to part with their
Bishop; and the Ecclesiastics there even threatened to join the
_Arian_ Party, if _Euphronius_ was taken from them[N71.9]. But they
were in the End prevailed upon by St. _Basil_ to acquiesce in the Will
of God, who, said he, had inspired the Prelates with such a
Resolution[N71.10]. From these (and many other Instances might be
alleged) it is manifest, that the Fathers spoke like mere Declaimers,
when they compared a Bishop, who left one Church, and took another, to
a Husband, who abandoned his Wife, and married another Woman. But
indeed they only inveighed thus, generally speaking, against
Translations, when the Persons translated were of the Party, which
they opposed; it was then Adultery, it was forfeiting the Episcopal
Dignity, to pass from one Church to another. But when they
apprehended, that such Changes could any-ways promote the Cause which
they had espoused and maintained, those Changes were thereby
sanctified, and owing to a particular Inspiration of the Holy Ghost.

Pope _Gelasius_ II. excused Translations by the Example of St.
_Peter_. _Who dares to maintain_, says he, _that St._ Peter, _the
Prince of the Apostles, was to blame, for changing the See of_ Antioch
_for that of_ Rome[N71.11]? And who dares to maintain, that any Bishop
is to blame for doing what the Prince of the Apostles had done before
him? But were there no other Instances, besides that of St. _Peter_,
to give a Sanction to Translations, I should readily grant them never
to have been allowed in the Church. For St. _Peter_ never was Bishop
of _Rome_, as I have shewn already[N71.12]; and some of the Reasons,
proving him never to have been Bishop of _Rome_, make equally against
his pretended Episcopacy of _Antioch_. Most of the Ecclesiastical
Writers indeed suppose him to have been Bishop of _Antioch_; but St.
_Luke_ is quite silent on that Head, though within the Compass of his
History, as _Jerom_ observed[N71.13]; and his Silence ought to be of
more Weight, than the Authority of Writers, who lived some Ages after.
_Origen_, who flourished in the Third Century, was the first who
mentioned St. _Peter_’s See of _Antioch_, saying, It was held by
_Ignatius_ after him[N71.14]. _Origen_ was copied by _Eusebius_, and
_Eusebius_ by those, who came after him.

On Translations a modern Writer of the Court of _Rome_ reasons thus:
“Translations have been severely censured by the Fathers, and often
condemned both by the Popes and the Councils. But neither can the
Councils tie the Hands of the Popes, nor can one Pope tie the Hands of
another. The Power of dispensing with all canonical Impediments the
Popes hold by Divine Right; which therefore can only be restrained by
divine Authority. However, Translations ought not to be allowed, but
on most urgent Occasions; and it is in order to prevent them, that the
Popes have adopted the wise Regulations of some well-governed
Republics, where certain Goods are not prohibited, but loaded with
such Customs as are next to a Prohibition[N71.15].” The Canons were
made for the Good of the Church, and the People; and therefore cannot
be binding when they oppose either. Hence it follows, that there being
in such Cases no Room left for a Dispensation, nothing ought in
Justice to be exacted for it. And yet, let the Occasion be ever so
urgent, a very considerable Sum must be paid into the Apostolic
Chamber for the pretended Dispensation. If the Occasion is not urgent,
they allow the Canons to be binding; and what can induce the Popes to
dispense with them, but that, which one of them taxed those Bishops
with, who seek Translations, _Avarice, filthy Lucre, and an ungodly
Desire of greater Wealth_[N71.16]? as if the Canons had been made with
no other View but to give the Popes an Opportunity of filling their
Coffers by granting Leave to transgress them.

Footnote N71.1:

Concil. t. 2. p. 628.

Footnote N71.2:

Syn. Alex. apud Athan. apol. 2.

Footnote N71.3:

Concil. sub Menn. p. 9.

Footnote N71.4:

Hier. vir. ill. c. 83. Socr. l. 6. c. 13.

Footnote N71.5:

Theod. l. 1. c. 6. Theoph. Eutych. & alii.

Footnote N71.6:

Soz. l. 1. c. 2.

Footnote N71.7:

Synes. ep. 67.

Footnote N71.8:

Basil. ep. 292.

Footnote N71.9:

Id. ibid.

Footnote N71.10:

Id. ibid. & ep. 290. 293.

Footnote N71.11:

Gelas. II. ep. 1.

Footnote N71.12:

See above, p. 5.

Footnote N71.13:

Hier. in Gal. ii.

Footnote N71.14:

Orig. in Luc. hom. 6.

Footnote N71.15:

Contius de Curia Romana.

Footnote N71.16:

Anast. ep. 2.

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[Sidenote: _His Letter to the Metropolitans of_ Illyricum.]

The same Year _Celestine_ writ to _Perigenes_ of _Corinth_, _Donatus_ of _Nicopolis_ in _Epirus_, and _Basil_ of _Larissa_ in _Thessaly_, all Three Metropolitans of _Illyricum_, recommending to them an intire Submission to the See of _Rome_, and to that of _Thessalonica_; _Rufus_, who presided there, having been appointed by him to determine, in his Name, all Disputes that might arise among them. He lets them know, that, in virtue of the Submission, which they owed to the See of _Thessalonica_, and he required of them, they were to ordain no Bishops, assemble no Councils, without the Knowledge and Consent of _Rufus_; which was restraining to the See of _Thessalonica_, that is, engrossing to himself (for the Bishop of _Thessalonica_ acted only as his Vicar), the Privileges, which the Council of _Nice_ had granted to all Metropolitans. It is observable, that in this very Letter _Celestine_ affects an intire Obedience to the Canons of the Church. _We ought_, says he, _to subject our Will to the Rules, and not the Rules to our Will; we ought to conform to the Canons, and strictly observe what they prescribe_[1604]. But he did not govern himself by this Maxim upon other Occasions.

[Sidenote: _He complains of several Abuses that prevailed in some Churches of_ Gaul.]

The following Year 428, he wrote a long Letter to the Bishops of the Provinces of _Vienne_ and _Narbonne_, against several Abuses that prevailed in those Parts. This Letter he begins quite in the Style of a modern Pope: _As I am_, says he, _appointed by God to watch over his Church, it is incumbent upon me every-where to root out evil Practices, and introduce good ones in their room; for my Pastoral Vigilance is restrained by no Bounds, but extends to all Places, where Christ is known and adored_. Thus, under the Name of _Pastoral Vigilance_ he extends, at once, his Authority and Jurisdiction over all the Churches of the Christian World. The first Abuse he complains of was a particular Dress assumed by some Bishops, wearing, in Imitation of the Monks, a Cloke and Girdle. [Sidenote: _Bishops not distinguished formerly by their Dress from the Laity._] With this Novelty _Celestine_ finds great Fault, and exhorts the Bishops to distinguish themselves from the People by their Doctrine, and not by their Garments, by the Sanctity of their Manners, and not by the Mode of their Dress, by the internal Purity of their Souls, and not by the external Attire of their Bodies. What a large Field would the so many different and ridiculous Habits of the Monks and Friers, the costly Attire of Bishops and Cardinals, and, above all, the gorgeous and stately Apparel of _Celestine_’s own Successors, have opened for his Zeal, had he lived in our Days! He pleasantly adds, that if they understood, in a literal Sense, the Words of our Saviour, _Let your Loins be girded about_[1605], they ought to interpret other Passages after the same manner, and never appear without Lamps and Staves in their Hands. And was not this condemning, at least ridiculing, the Monkish Habits, an essential Part of which is the Girdle[N72]? The other Abuses, which _Celestine_ wanted to have redressed, have nothing new in them, or that has not been mentioned before in this History; and therefore I omit repeating them here.

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Footnote N72:

From this Passage it is manifest, that in those Days the Bishops, and
other Ecclesiastics, were not yet distinguished by their Dress from
the Laity, at least when they were not actually discharging the
Functions of their Office. Whether they used even then any particular
Dress or Attire, may be justly questioned. _Dionysius Exiguus_ thinks
they did not[N72.1]; and F. _Sirmond_ is of the same Opinion. For,
according to _Sirmond_, the Ecclesiastics used no other Dress in the
Church, but that which they wore daily out of the Church. However, as
they reserved the best Habits they had for the Sacred Functions, and
used them on no other Occasion, when Modes in Dress began to alter,
the Fashion changed before they were worn out. Thus, by Degrees, the
Dress, which they used in the Church, varied from their common Dress,
as well as from that of the People; the new Habits for the Service of
the Church being made after the Mode of the antient, in which they
were accustomed to perform their Functions. _Anastasius_, _Platina_,
and _Baronius_, give us particular Accounts, I may say, the History of
every Part of the Mass-Priest’s Dress, instituted, according to them,
and used long before this time.

Footnote N72.1:

Biblioth. Jur. Can. per Justel. t. 1. p. 210.

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[Sidenote: _The_ Pelagian _Doctrine prevails in_ Britain.]

About this time the _Pelagian_ Doctrine began to prevail, almost universally, in _Britain_, being preached here either by the Natives, who had adhered to their Countryman _Pelagius_ abroad, and were returned home, or by others, who, finding themselves, in virtue of the Imperial Laws, every-where persecuted on the Continent, had fled to this Island for Shelter. The leading Man of the Party here was one _Agricola_, the Son of a _British_ Bishop named _Severianus_[1606]. But that _Severianus_ himself, or any of his Collegues, countenanced their Doctrine, is not touched by any of the Antients. _Fastidius_ indeed, a _British_ Writer, who flourished at this time, betrays, in his Writings, a strong Byas to the _Pelagian_ Tenets. But it may be justly questioned whether he was a Bishop. For in the Treatise which he wrote on the Duties of a Christian Life, he makes Excuses for taking upon him to instruct others; which a Bishop would hardly have done, that being his Province and Duty[N73]. However, if the _British_ Bishops did not countenance the _Pelagian_ Doctrine, neither did they oppose it, at least with the Vigour they might; else it had never made, in so short a time, the Progress it did. [Sidenote: _The_ Britons _recur to the_ Gallican _Bishops, who send_ Germanus _and_ Lupus _into_ Britain.] The Catholics, having no Prospect of Relief from their own Pastors, had recourse to those of _Gaul_; who, being affected with their Complaints, immediately summoned a great Council, and chose, with one Voice, St. _Germanus_ Bishop of _Auxerre_, and St. _Lupus_ Bishop of _Troyes_, to pass over into _Britain_, and there maintain the Catholic Cause[1607]. Thus _Constantius_, a Presbyter of _Lyons_, who lived in this Century, and after him _Bede_. But _Prosper_, who flourished likewise in this Century, writes, that the Two Prelates were sent into _Britain_ by _Celestine_[1608]. The _Gallican_ Bishops, perhaps, acquainted the Pope with the Choice they had made, and he approved it; which was enough for _Prosper_, a notorious Flatterer of the Popes, to ascribe the Whole to _Celestine_. [Sidenote: _Their Journey._] The Two Missionaries set out for _Britain_ in the Latter-end of the Year 429. and, passing through _Paris_, had an Interview there with the famous St. _Genevieve_, who, at the Persuasion of St. _Germanus_, to whom her future Sanctity was revealed, promised to consecrate her Virginity to _Jesus Christ_. From _Paris_ they pursued their Journey to the Sea-side, and embarqued; but were very near being cast away by a Storm, before they reached the _British_ Coast. This Storm the Author supposes to have been raised by the Devil; but we may more reasonably suppose it to have been raised by himself, that he might have an Opportunity of displaying the Power of his Imagination in describing it, and make room for the Miracle by which it was laid. [Sidenote: _Miracles wrought by them on the Sea, and after their Landing._] For St. _Germanus_, who had slept the whole time, being awaked by the Mariners just as the Vessel was on the point of sinking, first reprimanded the Sea, as _Neptune_ did of old the Winds, for attempting to defeat their pious Undertaking; and then pouring into it a few Drops of Oil, asswaged at once the Fury of the Waves, and miraculously restored the wished for Calm. Upon their Landing, the People flocked to them from all Parts; and, being convinced of the Truth which they preached, by the Miracles which they wrought, abjured daily by Thousands the _Pelagian_ Doctrine, which they had so rashly embraced. But their Teachers and Leaders kept out of the Way: they were unwilling to enter the Lists with Men, whom Heaven had endowed with such miraculous Powers. However, as the Whole of their Cause was now at stake, they agreed, at last, to meet the Two Prelates, and met them accordingly. But this Meeting proved fatal to the _Pelagian_ Cause; for the _Pelagians_ declining to undertake the Cure of a blind Girl that was presented to them, St. _Germanus_, by applying to her Eyes some Reliques, which he always carried about with him, cured her at once of her Blindness, and with her the whole Island[1609]. [Sidenote: _The whole Island reclaimed._] But these Miracles were soon forgotten: according to the same Author, the _Pelagian_ Heresy took root again, and new Miracles were wanted to check its Growth. [Sidenote: Germanus _returns anew, and utterly roots out the_ Pelagian _Heresy_.] _Germanus_ therefore, in the Year 447. returned to _Britain_; exerted here anew his wonder-working Power, confounded his Antagonists, and, not leaving behind him the least Shoot of so poisonous a Weed, returned in Triumph to _Gaul_[1610]. In his second Journey into _Britain_ he is said to have been attended by St. _Severus_, Bishop of _Treves_.

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Footnote N73:

Besides, the _Benedictines_, in their Edition of the Works of St.
_Austin_, assure us, that, in a very antient Manuscript Copy of
_Gennadius_, _Fastidius_ is not styled Bishop, the Word _Bishop_ being
added to the original Copy in a much fresher Hand. And yet most of our
modern Writers not only suppose him to have been Bishop, but Bishop of
_London_[N73.1].

Footnote N73.1:

Vid. Miræum in not. ad Gennad.

-----

[Sidenote: _Beginning of the Dispute between_ Nestorius _and St._ Cyril.]

The following Year, 430. is one of the most remarkable Years in the Annals of the Church. For it was in that Year that the famous Dispute began between _Nestorius_ Bishop of _Constantinople_, and St. _Cyril_ Bishop of _Alexandria_, which rent the whole Church into Two opposite and irreconcileable Factions. [Sidenote: _What occasioned this Dispute._] What gave Occasion to that Dispute was, the Title of _Mother of God_, which began at this time to be commonly given to the Virgin _Mary_. Such a Title _Nestorius_ thought very improper, derogatory to the Majesty of the Eternal Creator, and only calculated to lead the Unwary into gross Mistakes concerning the Mystery of the Incarnation, and the Nature of Christ. For he argued, that it could not be said, without a kind of Blasphemy, that _God was born of a Woman_, that _God had suffered_, that _God had died_, nor, consequently, that _the Virgin_ Mary _was the Mother of God. We must not imagine_, said he, _that God, or the Word, was born of the Virgin_ Mary; _but we ought to believe, that God, or the Word, was united to him, who was born of the Virgin_ Mary[1611]. The Title of _Mother of Christ_ was that which he thought should be given to the Virgin, as containing all that was meant by the other, without the Impropriety and Offence of the Expression, and without Danger of confounding the Divine Nature of Christ with the Human. This Doctrine was received, and maintained with great Warmth by some, both Ecclesiastics and Laymen, and with no less Warmth opposed by others. The latter thought it was calling in question the Divinity of Christ, and degrading the Virgin _Mary_, to rob her of the glorious Title of the _Mother of God_; and her Glory was now become one of their highest Concerns. [Sidenote: _The Characters of_ Cyril _and_ Nestorius.] At the Head of these was St. _Cyril_, a Man of a most haughty and imperious Temper, impatient of Contradiction, obstinately wedded to his own Opinion, passionate, revengeful, and more eagerly bent, at least in the present Dispute, upon conquering his Adversary, than discovering the Truth. In some of there Qualities he was well matched by _Nestorius_; but the latter was not so eager for Victory, so tenacious of his own Opinion, or rather of his own Terms (for the whole Dispute was about Terms), as not to be ready to explain them; which had he been allowed to do, an End had been put at once to the Quarrel. But _Cyril_ would hearken to no Explanations. [Sidenote: Cyril _will not allow_ Nestorius _to explain his Meaning. He defames him, and writes against him to the Emperor._] He peremptorily required _Nestorius_ to acknowlege and confess the Virgin _Mary_ to be the _Mother of God_, without any Distinction or Explanation; and because he would not comply, he defamed him all over the East, as a Reviver of the Heresy of _Paul_ of _Samosata_, denying the real Union between the Human and the Divine Nature in the Person of Christ; stirred up the People of _Constantinople_, his own Flock, against him; and spared no Pains to discredit him with the Emperor, and other great Persons at Court. For he writ Three Letters to Court; one to the Emperor _Theodosius_, to his Wife _Eudoxia_, and to his Sister _Pulcheria_; another _to the Queen’s Virgins, and Brides of Christ_, that is, to _Pulcheria_ and her Sisters; and a third _to the Empresses_, that is, to _Eudoxia_ and _Pulcheria_. The Purport of these Letters was to prove, that the Virgin _Mary_ was, and ought to be styled, the _Mother of God_; that to dispute such a Title was rank Heresy; and that whoever disputed it was unworthy of the Protection of the Imperial Family.

_Nestorius_, being now sensible, that _Cyril_ was determined to keep no Measures with him, resolved, in his Turn, to keep none with one, who had given him so great Provocation. [Sidenote: Nestorius _excommunicates and deposes those who side with_ Cyril. _Causes some of them to be imprisoned and whipt._] He therefore assembled a Council at _Constantinople_, and there, with the unanimous Consent of the Bishops, who composed it, he solemnly excommunicated the Laymen, and deposed the Ecclesiastics, who rejected his Doctrine[1612]. He did not stop here; but caused several Ecclesiastics, Monks, and Laymen, the Friends of _Cyril_, to be apprehended, to be dragged to the public Prison, and to be there whipt very severely, as Disturbers of the public Peace, and Sowers of Heresy and Sedition. What chiefly provoked him, was a Paper posted up in a public Place of the City, declaring him a Heretic, and guilty of the Heresy formerly held by _Paul_ of _Samosata_, denying a true Union between the Word and the Humanity in the Person of Christ; which was one of the many Calumnies broached against him by _Cyril_ to blacken his Reputation.

Thus were the Christians in the East divided into two opposite Parties, irreconcileably incensed against each other, and reviling each other with all the opprobrious Names Malice and Rage could suggest. [Sidenote: Nestorius _strives to gain_ Celestine _and the Western Bishops_.] But _Cyril_’s Party was by far the most numerous and powerful. _Nestorius_ therefore, having strove in vain to strengthen his Party in the East, resolved in the End to try the West, being well apprised, that the Authority of the Bishop of _Rome_, and the other Western Bishops, would be abundantly sufficient to turn the Scale. He therefore writ a long Letter to _Celestine_, acquainting him with what had passed in the East, and explaining, without the least Disguise or Equivocation, the Doctrine he held; nay, he sent him all the Homilies, which he had preached on that Subject. In this Letter he owns his irreconcileable Aversion to the Words _Mother of God_, as raising Ideas, especially in the Minds of the Vulgar, inconsistent with the Majesty of the Supreme Being. He adds, that by disputing the Title of _Mother of God_, he only meant, that the Word was not born of the Virgin _Mary_[1613].

[Sidenote: Cyril _writes to_ Celestine, _and sends him the Homilies of_ Nestorius, _with his own Comments upon them_.]

St. _Cyril_, being informed that _Nestorius_ had written to _Celestine_, summoned a Council at _Alexandria_; and, by their Advice, writ the famous Letter to _Celestine_, which has reached our Times. In that Letter he acquaints him with the State of Affairs in the East, and the Disturbances raised there by _Nestorius_, as if himself had been no-ways concerned in them; tells him that it is absolutely necessary, that all the Bishops of the Church should unite as one Man against that Prelate; that the Bishops in the East are well disposed to join in the common Cause; and that they only waited to know from him, whether they were to communicate with _Nestorius_, or openly renounce his Communion. At the same time _Cyril_ sent to _Rome_ the Homilies of _Nestorius_, the Letters which he had written to him, his Answers, and with them a Writing containing the Sentiments of the Fathers concerning the Mystery of the Incarnation. For the Gospel, the _Testimony of Christ_, was already laid aside, and the Testimony of Men taken, in most Disputes, for the Rule and Standard of the Christian Belief. [Sidenote: _The Popish Writers have no Occasion to boast of the Recourse had by_ Cyril _to_ Celestine.] The _Roman Catholics_ have no Reason to boast, as they do, of the Recourse had by St. _Cyril_ on this Occasion to the Pope. For _Posidonius_, one of _Cyril_’s Deacons, who was dispatched with the above-mentioned Papers to _Rome_, was directed, in his private Instructions, not to deliver them, but to bring them back to _Alexandria_, if he found that _Nestorius_ had not applied to _Celestine_[1614]; so that if _Nestorius_ had not recurred to the Pope, _Cyril_ never would. _Posidonius_ found, upon Inquiry, that _Nestorius_ had written to _Celestine_; and therefore delivered to him, pursuant to his Instructions, all the Papers with which he was charged. _Cyril_ writ in _Latin_, and even caused the Homilies of _Nestorius_ to be translated into that Language, with his own Comments upon them; whereas _Nestorius_ had sent them in the original _Greek_, and writ his Letters in the same Tongue; which had obliged _Celestine_ to send them into _Gaul_, to be translated there by the famous _Cassian_, who was a Native of _Thrace_, and lived then at _Marseilles_, there being none, it seems, in _Rome_ or _Italy_, sufficiently qualified for that Task. _Cyril_ having thus got the Start of his Antagonist, though he writ the last, _Celestine_ was, by his Writings, prejudiced to such a Degree against _Nestorius_, before he had heard what he had to offer in his Defence, that all he did or could offer afterwards availed him nothing. _Celestine_ indeed perused all his Papers as soon as they were translated and sent back from _Gaul_, but perused them with the strong Prejudices which he had imbibed from the Writings of _Cyril_; so that he discovered in each Homily, nay, in every Line, _Heresies_, _Impieties_, and _Blasphemies_, not to be uttered or heard.

[Sidenote: Nestorius _condemned by a Council held at_ Rome.]

A Council was therefore assembled at _Rome_, to condemn, rather than to examine, the _new Doctrine_. At this Council assisted most of the Western Bishops[1615]; _Celestine_ presided; the Homilies were read, and with them the Letters both of _Cyril_ and _Nestorius_. _Celestine_ made a long Speech, to prove not only by the Passages which _Cyril_ had suggested to him out of the Fathers, but by others from St. _Hilarius_, from Pope _Damasus_, and from a Hymn which St. _Ambrose_ had caused to be yearly sung by his People on _Christmas-Day_, that _the Virgin_ Mary _was truly the Mother of God_[1616]. When he had done, _Nestorius_ was declared the Author of a _new and very dangerous Heresy_, _Cyril_ was highly extolled for opposing it, his Doctrine was applauded by all as strictly orthodox, and Sentence of Deposition pronounced against such Ecclesiastics as should refuse to sign it.

[Sidenote: Celestine _acquaints_ Nestorius _with the Judgment of the Western Bishops_.]

Before the Council broke up, _Celestine_ writ to _Nestorius_, acquainting him with the judgment of the Western Bishops upon this Dispute; and at the same time warning him, that if, in the Term of Ten Days after the Receipt of that Letter, he did not publicly condemn the Doctrine which he had hitherto taught, and teach the Doctrine which he had hitherto condemned, he should be deposed without any further Delay, and cut off from the Communion of the Church[1617]. This Letter is dated the 11th of _August_ of this Year 430. He writ several other Letters, all bearing the same Date, _viz._ one to _Cyril_; one to the Clergy, Monks, and People of _Constantinople_; one to each of the Bishops of the chief Sees; and one to the Church of _Antioch_. All these Letters were to the same Effect, _viz._ to acquaint those, to whom they were addressed, with the Sentence pronounced by the Council of _Rome_ against _Nestorius_, and encourage them to be assisting in the Execution of it. [Sidenote: Celestine _appoints_ Cyril _his Vicegerent_.] His Letter to _Cyril_ deserves particular Notice: for he there appoints him to act in the present Affair, that is, in excommunicating and deposing _Nestorius_, as _his Vicegerent, in the Name, and with the Authority, of his See_[1618]. It must be observed here, that the Bishops of _Rome_, neither alone, nor jointly with the whole Body of the Western Bishops, had, or even claimed at this time, the Power of deposing the Bishop of _Constantinople_, or indeed any other Bishop in the East, without the Consent and Concurrence of the Eastern Bishops. This _Cyril_ well knew; and therefore, lest _Celestine_ should, on that Consideration, decline giving Judgment against _Nestorius_, he made him believe, that the Eastern Bishops were all disposed to join against the pretended Heresiarch; that they waited only his Determination, and were ready to concur, to a Man, in executing the Judgment which he should give. This was making _Celestine_ believe, that the Eastern Bishops had chosen him for their Judge in the present Dispute, and agreed to acquiesce in his Decision. It was upon this Presumption that _Celestine_ pronounced the above-mentioned Sentence against _Nestorius_, and appointed _Cyril_ to act in his room, with the Authority which he falsely supposed to have been granted him on this Occasion. [Sidenote: _He is imposed upon by_ Cyril.] I say, _falsely_; for what _Cyril_ writ to him was absolutely false, _viz._ that all the Bishops in the East were ready to join him against _Nestorius_, and concur in executing the Sentence which he should pronounce. Several Bishops had declared for _Nestorius_, and not one, that we know of, against him, at the time _Cyril_ writ, besides _Cyril_ himself, and the other _Egyptian_ Bishops, who were intirely governed by him; nay, the Sentence pronounced at _Rome_ was Matter of great Surprize to all, but more especially to _John_ of _Antioch_, and _Juvenal_ of _Jerusalem_, who could not help censuring, with some Sharpness, the Western Bishops, as acting rashly in an Affair that required the most mature Deliberation. But _Cyril_ was chiefly to blame, who, to engage the Western Bishops on his Side, and by their means compass the Ruin of his Antagonist, had represented the State of Affairs very differently from what it really was.

It was doubtless a very extraordinary Thing for a Bishop of _Alexandria_ to accept the Commission of Vicegerent or Deputy to the Bishop of _Rome_; and _Celestine_ would hardly have thought of offering him such a Commission, if he had not been sensible that, from the Heat of his Passion upon this Occasion, he would be willing to act in any Capacity, that would impower him to hurt his Antagonist. So ably did the Popes, from the earliest times, avail themselves of every Circumstance that could give them the Means to promote and extend their Jurisdiction!

[Sidenote: Cyril _sends_ Celestine_’s Letter to_ Nestorius;]

The above-mentioned Letters from _Celestine_ were all sent to _Cyril_, who was to convey them to those they were addressed to; which he did accordingly, accompanying them with Letters of his own, all calculated to inflame his Collegues and the rest of the Clergy, as well as the Laity, against _Nestorius_, as an Enemy to _the Mother of God_ and the Catholic Church. As for the Letter to _Nestorius_ himself, he dispatched Four Bishops with it to _Constantinople_, who chose to deliver it to him while he was assisting at Divine Service, in the great Church, with his Clergy, and many Persons of Distinction belonging to the Court. His View in this was to render their Legation the more solemn, and thereby alarm the Populace, who hitherto had taken no Part in the Quarrel. [Sidenote: _and requires him to retract his pretended Errors, on pain of being deposed._] With _Celestine_’s Letter they delivered to him one from _Cyril_, peremptorily requiring him to retract his Errors, to confirm his Retractation with a solemn Oath, and publicly to anathematize Twelve Propositions contained in the Letter. and extracted out of his Works. _Cyril_ let him know, that if he did not comply with his Demand, before the time prefixed by _Celestine_ was expired, he would take care to have the Sentence of the Western Bishops executed with the utmost Rigour and Severity. _Nestorius_ received the Letters, and desired the Legates to meet him the next Day at his own House; but when they came, he did not admit them; nor did he return any Answer either to _Celestine_ or _Cyril_. [Sidenote: Nestorius _inclined to yield for the sake of Peace_.] However, in a Sermon which he preached Six Days after, that is, on _Saturday_ the 13th of _December_, he declared, that, to maintain the Peace and Tranquillity of the Church, to put an End to the present Dispute, which might be attended with greater Evils than his Enemies seemed to be aware of, he was ready to grant the Title of _Mother of God_ to the Virgin _Mary_, _provided nothing else was thereby meant_; but that _the Man born of her was united to the Divinity_[1619]. This Sermon, and another which he preached the next Day, the 14th of _December_, on the same Subject, he sent to _John_ Bishop of _Antioch_, one of the most eminent Prelates both for Piety and Learning at that time in the Church. _John_ perused them with great Attention, and finding nothing in them that was not, in his Opinion, intirely agreeable to the Catholic Doctrine, he concluded the present Dispute to be happily ended. But _Cyril_ was not yet satisfied; he peremptorily required _Nestorius_ to anathematize the Twelve Propositions which I have mentioned above; and to anathematize them was, in the Opinion of the Bishop of _Antioch_, and of almost all the Bishops of his Patriarchate, anathematizing the Doctrine of the Church, and approving that of the _Apollinarists_, which had been condemned by the Church. [Sidenote: _The Doctrine of_ Cyril _judged impious by the Orientals_.] For _Cyril_, in combating the Distinction maintained by _Nestorius_ between the Two Natures in Christ, seemed to have run headlong into the opposite Doctrine confounding the Two Natures; insomuch that _John_ of _Antioch_ thought himself not only obliged to warn his Collegues in the East, by a circular Letter, against such _impious Doctrines_, but to cause them to be confuted in Writing, by Two of the most learned Prelates of his Patriarchate[1620]. They were answered by _Cyril_, incapable of yielding, or ever giving up a Cause, which he had once undertaken to defend. Thus a new Quarrel broke out between _Cyril_ and the Bishops of the Patriarchate of _Antioch_, of which it is foreign to my Purpose to give here an Account.

[Sidenote: _An Oecumenical Council summoned by the Emperor to meet at_ Ephesus.]

_Nestorius_, foreseeing the Storm that the Dispute between him and _Cyril_ was likely to raise in the Church, had, in order to prevent it, applied to the Emperor _Theodosius_ for the assembling an Oecumenical Council, even before he received the Letters of _Celestine_ and _Cyril_, which I have mentioned above; and, upon his Application, the Emperor had summoned a Council to meet at _Ephesus_ by _Whitsuntide_ of the following Year 431. The Letter, which _Theodosius_ writ on that Occasion, was dated the 19th of _November_ 430. and addressed to all the Metropolitans, who were thereby injoined to attend at the Place and Time appointed, and bring with them such of their Suffragans as might be well spared from the Service of the Churches in their respective Provinces. [Sidenote: _His Letter to_ Cyril.] Besides the circular Letter to all Metropolitans in common, _Theodosius_ writ to _Cyril_ in particular, to let him know that he looked upon him as the sole Author of the present Disturbances, and therefore expected that he would not fail to attend the Council at the time appointed; that from him he would admit of no Excuse; that his punctual Compliance with the present Order was the only means of regaining his Favour, and inclining him to think that it was not any private Pique, or Animosity, but a Persuasion that he was defending the Truth, which had prompted him to act, as he had hitherto done, so contrary to all the Rules of Modesty and Discretion. In the same Letter he reproaches _Cyril_, and in the sharpest Terms, with Pride, Arrogance, and Presumption; and even charges him with having attempted to sow Divisions in the Imperial Family. But this Charge was groundless, having no other Foundation, but _Cyril_’s having written apart to _Pulcheria_ and her Sisters, which the Emperor supposed to have been done with a Design to raise a Misunderstanding between him and them[1621].

[Sidenote: _Irregular Proceedings of the Council._]

The Council met at the Time and Place appointed, pursuant to the Emperor’s Orders. But every thing was transacted in that Assembly so contrary to all the Rules of Justice, and even of Decency, with so much Prejudice and Animosity, that they seemed to be all actuated by the Spirit of _Cyril_, and to have met with no other View than to gratify his private Passion and Revenge. _Cyril_ presided, who was the Party concerned, and the avowed Enemy of _Nestorius_. They began their Sessions before the Arrival of _John_ of _Antioch_, and the Bishops of that Patriarchate, who were supposed to favour _Nestorius_, though they had certain Intelligence of their being within a sew Days Journey of _Ephesus_; nay, they would not even wait for the Pope’s Legates, and a good Number of Bishops who were coming from _Italy_, and the Island of _Sicily_. _Nestorius_, and Count _Candidianus_, whom the Emperor had sent to assist at the Council in his Name, earnestly begged them to put off the Sessions only for Four Days longer, assuring them that _John_ and his Suffragans would reach _Ephesus_ within that Time. But all in vain: they were determined to condemn _Nestorius_, right or wrong; and therefore could by no means be prevailed upon to wait the Arrival of those who, they apprehended, would oppose, and perhaps might intirely defeat the End for which alone they seemed to believe they had been assembled. _Nestorius_ was summoned to appear the very next Day, and clear himself before the Council of the impious Doctrine with which he was charged. He refused to comply till the Orientals, that is, those of the Patriarchate of _Antioch_, were arrived; and, upon that Refusal, the Council met very early next Morning, read all his Letters and Homilies, condemned the Doctrine they contained, approved the Doctrine of _Cyril_, whose Letters were likewise read; and closed this very remarkable Session with pronouncing Sentence of Deposition and Excommunication against _Nestorius_, in the following Terms; [Sidenote: _The Sentence they pronounced against_ Nestorius.] _Our Lord Jesus Christ, against whom the most wicked_ Nestorius _has leveled his Blasphemies, declares him, by the Mouth of this Council, deprived of the Episcopal Dignity, and cut off from the Communion of the Episcopal Order_[1622]. This Sentence was signed by all the Bishops who were present, pasted up in the most public Places of _Ephesus_, and notified to all the Inhabitants by the Criers of the City. It was no sooner known than the whole City resounded with loud Shouts of Joy, the Streets were illuminated, and the People, crouding to the Church where the Council was held, attended the Bishops, with lighted Torches in their Hands, and great Acclamations, to their respective Habitations, the Women walking before them, and burning Perfumes[1623]. It had been as dangerous for _Nestorius_ to shew himself in _Ephesus_, at this Juncture, as it was formerly for St. _Paul_, the _Ephesians_ being no less devoted now to the Virgin _Mary_ than they were in the Apostle’s Time to their great _Diana_, and their Superstition no less mischievous, though the Object was changed. The Virgin _Mary_ was the Patroness of _Ephesus_, the _Ephesians_ believing then that they possessed her Body. But it is now believed by the Church of _Rome_, that she was taken up Soul and Body into Heaven, and the Festival of her _Assumption_ is kept with great Solemnity on the 15th of _August_, being preceded by a Vigil or Fast. [Sidenote: _In what terms they acquainted_ Nestorius _with the Sentence pronounced against him_.] The Council took care to acquaint _Nestorius_ with the Sentence which they had pronounced against him; and the Note, which they writ to him on that Occasion, shews but too plainly, that they were swayed in all they did by Passion alone. For the Note was thus directed; _To_ Nestorius _a second_ Judas[1624].

Such is the Account which the Antients give us of the First Oecumenical Council of _Ephesus_, one of the Four, which _Gregory the Great_ received with as much Veneration as the Four Gospels[1625]. [Sidenote: _The Council of_ Ephesus _unworthy of that Name_.] But notwithstanding his Authority, we may, perhaps, with more Truth, apply to this Council than to any other what _Nazianzen_ writ of the Councils of his Time; _viz._ that _he had never seen an Assembly of Bishops that ended well_; that, _by assembling, they had always heightened rather than cured the Evil_; that _in such Assemblies, Passion, Jealousy, Prejudice, Envy, the Desire of Victory generally prevailed_; and that _those who took upon them to judge others, were, generally speaking, swayed by some private Grudge, their Zeal being owing more to the Ill-will which they bore to the Criminals, than the Aversion which they had to their Crimes_[1626]. As to the present Assembly, it may be justly questioned whether it deserves the Name of a Council, or ought not rather to be styled a seditious and tumultuary Conventicle of Men, assembled with no other View but to revenge the private Quarrel of their Head and Leader. For they met against the Will of the Imperial Commissioner Count _Candidianus_, who represented the Person of the Emperor; nay, upon his acquainting them, that it was the Will of the Emperor they should wait the Arrival of the Oriental and Western Bishops, they drove him by Force out of the Assembly. [Sidenote: _Is protested against by the Imperial Commissioner and Seventy-six Bishops._] _Candidianus_, seeing the Emperor’s Orders thus trampled under foot by the riotous Bishops, entered a Protest against their Proceedings, and declared them null. This Protest was addressed, _To_ Cyril, _and the Bishops assembled with him_[1627]. _Nestorius_ likewise, Seven Bishops who were assembled with him, and Sixty-eight more, all protested against the Meeting of the Council till the Arrival of the Orientals: so that Seventy-six Bishops, who were then actually in _Ephesus_, protested against, and absented themselves from the Council. [Sidenote: _They act contrary to all Rules of Justice and Religion._] As therefore neither the Orientals, nor the Western Bishops, were yet come, the Assembly was composed only of _Egyptians_ and _Asiatics_, who were intirely devoted to _Cyril_. But how irregular soever their Meeting was, their Method of acting, after they met, was no less irregular. _Cyril_, who was the Party concerned, and the avowed Enemy of _Nestorius_, received the Depositions against him, examined the Witnesses, gave what Explication he pleased to his Words, and delivered his Opinion the first; which was acting in open Contradiction to the known Laws of Justice and Religion. In the first Session several Things were transacted, that might have given full Employment for several Sessions. How could they examine, in so short a time, the Twelve Propositions which _Cyril_ required _Nestorius_ to anathematize, Propositions that were capable of so many different Interpretations, that were afterwards so differently interpreted, and occasioned endless Quarrels and Disputes, some admitting them as Catholic, and rejecting the opposite Propositions as heretical; others admitting the opposite Propositions as Catholic, and rejecting them as heretical, without being able to agree in any thing else but in anathematizing and cursing each other? How could they compare the many Passages out of the Homilies of _Nestorius_, with the different Contexts, in order to find out his true Meaning? To examine so many different Propositions, all relating to a Subject above our Comprehension, and in Terms hardly intelligible to the most speculative Understanding, to declare which were Heterodox, and which Orthodox, which were agreeable, and which disagreeable, to the Doctrine of the Fathers (for the Scripture was out of the Question), and all this in a few Hours, was, it must be owned, a most wondrous Performance. But the Orientals were at hand: _John_ of _Antioch_ was a Man of great Credit: it was apprehended, that the many Bishops, who were then in _Ephesus_, and had absented themselves from the Council, might join him, and he _Nestorius_. Dispatch was therefore to be used, and the Business of many Sessions transacted in one, that _Cyril_ might have his full Revenge before their Arrival.

[Sidenote: _The Conduct of_ Cyril _sharply censured by his greatest Friends_.]

It was in this Light that the Conduct of _Cyril_ and the other Bishops appeared to St. _Isidore_ of _Pelusium_, a Prelate of great Learning and Sagacity, and one who professed a particular Friendship for _Cyril_. For, being informed of what had passed at _Ephesus_, he was so shocked at the Conduct of his Friend, that he could not help censuring it with great Severity. _Your Conduct_, said he, in a private Letter to him, _and the Tragedy which you have lately acted at_ Ephesus, _are Matter of great Surprise to some, and Diversion to others. It is publicly said, that you sought only to be revenged on your Enemies, and that you have therein imitated your Uncle_ Theophilus; _and, indeed, though the Persons accused may be different, the Conduct of the Accusers is the same. You had better have continued quiet, than revenged your private Injuries at the Expence of the public Peace, and Tranquillity of the Church, by sowing Dissensions among her Members, under the Colour of Piety and Religion_[1628]. _Theophilus_, whom _Isidore_ mentions in his Letter, was Bishop of _Alexandria_, Uncle to _Cyril_, and at the Head of the Faction that deposed _Chrysostom_[1629].

[Sidenote: _The Orientals arrive._]

Five Days after the Deposition of _Nestorius_, _John_ of _Antioch_ and the Orientals arrived; and great was their Surprize, when they were informed by Count _Candidianus_, who came to wait on them, of what had passed. _John_ had always advised _Nestorius_ to allow the Title of _Mother of God_ to the Virgin _Mary_, for the sake of Peace; but could not think him an Heretic for disputing it. But, as to the Doctrine of _Cyril_, he looked upon it as rank _Apollinarism_; and, as such, had caused it to be confuted. [Sidenote: _They insist upon the Points that had been so hastily decided, to be examined anew. Which being refused by_ Cyril, _they assemble apart_.] No wonder, therefore, if, upon hearing that the Doctrine of _Cyril_ had been declared Catholic, that the Doctrine of _Nestorius_ had been condemned as Heretical, and he excommunicated and deposed for holding it, he insisted, as he did, upon their agreeing to have those Points examined anew, and more maturely, before he would assist at the Council. This Demand he thought the more reasonable, as _Cyril_ had assured him, by a Letter dated but Two Days before the Meeting of the Council, that they should not meet till his Arrival. But _Cyril_, as we may well imagine, would by no means consent to it; which so provoked _John_, that, after several expostulatory Letters between him and _Cyril_, he assembled, at last, his Orientals apart, and, with them, such as adhered to him, about Fifty in all. In this new Council, the Proceedings of the other were examined; and, being found repugnant to the Canons, and owing merely to Rancour and Passion, they were, by the whole Assembly, with one Voice, declared null. [Sidenote: _The Two Councils anathematize and excommunicate one another._] The Orientals did not stop here; but, after a strict Examination of the Doctrine of _Cyril_, they declared it Heretical; and, in virtue of that Declaration, pronounced Sentence of Excommunication and Deposition against him, against _Memnon_ Bishop of _Ephesus_, a zealous Stickler for his Doctrine, and against all the Bishops who should communicate with either, till they had publicly retracted their Errors. The Blow was soon returned by _Cyril_, and those who sided with him; the Orientals were all declared _Nestorians_, and, with _Nestorius_, deposed, excommunicated, anathematized. [Sidenote: _Both recur to the Emperor._] War being thus declared between the Two Councils, Expresses were immediately dispatched, by both, to the Emperor, and their Friends at Court; for they were both sensible, that the Doctrine of those, who had most Friends there, would, in the End, prove the most Orthodox. The Emperor read, with great Attention, the Accounts transmitted to him by both Parties, and would have approved and confirmed the Proceedings of the Orientals, had he not been diverted from it, first by his Physician named _John_, and afterwards by _Acacius_ Bishop of _Berœa_, who happened to be then at Court. [Sidenote: _He approves the Deposition of_ Nestorius, Cyril, _and_ Memnon.] For the present _Theodosius_ contented himself with approving the Deposition of _Nestorius_, of _Cyril_, and of _Memnon_, who, he said, well deserved such a Punishment, as being the chief Authors of the present Disturbances; _for, as to their Faith_, he added, _I believe they are all Three alike Orthodox_. Which was true; and more than both Councils had been able to find out.

[Sidenote: _All three arrested by the Emperor’s Order, who endeavours, in vain, to reconcile the Bishops_.]