according to the Ecclesiastical Canons. And so all, and Coelestine himself,
prepared themselves for the Council. Cyril does no more, though named by
Coelestine to execute the pontifical decree. Nestorius remained in his
original rank; the sentence of the universal Council is awaited; and the
Emperor had expressly decreed, 'that before the assembling and common
sentence of the most holy Council, no change should be made in any matter
at all, on any private authority.' Rightly, and in order; for this was
demanded by the majesty of an universal Council. Wherefore, both Cyril
obeyed and the Bishops rested. And it was established, that although the
sentence of the Roman Pontiff on matters of faith, and on persons judged
for violation of the faith, had been passed and promulged, all was
suspended, while the authority of the universal Council was awaited. This
we have seen acted on by the Emperor, acquiesced in by the Bishops and the
Pope himself. The succeeding acts will declare that it was approved in the
Ecumenical Council itself.
"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 Ecumenical 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
Ecumenical 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
pronounced 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 pass 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 pronounced 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 accumulation 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 pronounced 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 asserted 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 anticipated 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 passed 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 assent 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
pronounced 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 assemblies, 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 Ecumenical
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
Maximianus, immediately after the Ephesine decrees substituted 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 Ecumenical 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 assembly 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 assured 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, assembled 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.