The Church of England cleared from the charge of Schism
"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 Cœlestine, in the Council of Ephesus: – 'To Cœlestine, guardian of the faith, (to Cœlestine agreeing with the Council,) one Cœlestine, 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, Cœlestine 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 Cœlestine 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 Cœlestine 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 Cœlestine, 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 Cœlestine 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. Cœlestine 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 Cœlestine 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 Cœlestine 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 Cœlestine 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 instituted 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. Cœlestine'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 hell 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 title and the honour of 'Mother of God,' 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 God 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 Ecumenical 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 Ecumenical 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 assembly, 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 Institution 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 passed to others without his participation, 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 Godhead 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 God many priests and many shepherds, yet Peter rules all by personal commission (propriè), whom Christ also rules by sovereign power. Beloved, it is a great and wonderful participation 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 God,' 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 Godhead, 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 participation common with Me. And upon this rock I will build My Church, and the gates of hell 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 hell 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 hell. 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 pass 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 passed 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 passion, 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 God, 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 God the Father and the Holy Spirit for ever and ever." I have before me similar passages 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 Illyricum 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 unbiassed 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 noble birth, of splendid ability, having in the world the highest prospects, was converted to God 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. Germanus 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. Germanus, and often conferred with him. On one of these occasions great complaints were brought to the two saints against Celidonius, Bishop of Besançon, 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.
