The following Year, 391. a great Council was convened at Capua, chiefly with a View to restore Peace to the Church of Antioch, and put an End to the Schism, which had long prevailed there, and had occasioned almost an intire Separation between the East and the West, as I have related elsewhere[[1291]]. Paulinus, who was acknowleged for lawful Bishop of that City by Part of the Catholics there, by the Bishops of Egypt, Arabia, Cyprus, by the Bishop of Rome, and all the Western Bishops, died about the Year 388[[1292]]. But the unhappy Division, which had reigned during his Life, continued to reign even after his Death. For Paulinus, by a most unaccountable Conduct, and a most notorious and open Violation of the Canons, took upon him not only to appoint himself a Successor before he died, but to ordain him alone. The Person whom he thus both named and ordained, was one Evagrius, a Presbyter, with whom he had always lived in close Friendship[[1293]]; and who on that Account was, notwithstanding his illegal Election and Ordination, acknowleged by Paulinus’s Party for Bishop of Antioch. Theodoret writes, that the Bishop of Rome, with the other Western Bishops, and those of Egypt, embraced his Communion[[1294]]. But Ambrose assures us, that the Bishops of Egypt stood neuter, suspending all Communication both with Evagrius, and his Competitor Flavianus; and speaks in such manner of both, as gives us room to suppose that he himself communicated with neither. Both rely more on the Invalidity of their Competitor’s Ordination, says he, than on the Validity of their own. It is therefore with Reason that Flavianus declines a fair Tryal, and not without Reason that Evagrius does not demand one[[1295]]. The Example of Ambrose was, in all Likelihood, followed by the Bishop of Rome, and the other Western Bishops; or Ambrose, perhaps, conformed to theirs[[N31]].
[N31]. A modern Writer will have it by all means, that Syricius communicated with Evagrius[[1]], because he had always opposed Flavianus, as his Predecessors had done. But surely from his espousing the Cause of Paulinus, who was legally chosen, against Flavianus, whose Election was contested, we cannot well conclude, that, in Opposition to him, he likewise took the Part of one whose Election was indisputably illegal. It is far more probable, that he communicated with neither.
[1]. M. Launoy, ep. 7. p. 10.
All the Bishops of Illyricum, upon the Death of Paulinus, admitted Flavianus, and not Evagrius, to their Communion, if we may depend upon Theodoret[[1296]]. As this new Election occasioned unheard-of Disturbances in the Church of Antioch, as the Division still continued between the East and the West, the Western Bishops had frequent Recourse to the Emperor Theodosius, during the Three Years he passed in the West, pressing him to oblige, by his Imperial Authority, both Flavianus and Evagrius to submit their Cause to the Judgment of a Council, that should be held in Italy. Theodosius consented at last to their Request, named Capua for the Place where the Council should meet, and took upon him to oblige Flavianus to repair thither at the Time appointed. Soon after, that is, about the 14th of July 391. he left Italy, where he had continued ever since the Year 388. settling young Valentinian on the Throne, and set out for Constantinople, into which City he made his Entry on the 10th of November. Before his Departure from Italy he had writ to Flavianus, commanding him to repair to Constantinople, and wait his Arrival there. Flavianus readily complied with the Emperor’s Orders, and appeared at Court the Day after his Arrival. But when the Prince acquainted him with the Promise he had made to the Western Bishops, and desired him to prepare for the Journey, which he did in a very obliging Manner, Flavianus represented to him the Inconveniences, attending so long a Journey at that Season of the Year, and begged he would give him Leave to put it off to the Spring, when he would not fail to obey his Orders. The Emperor, seeing him stricken in Years, thought the Excuse just and reasonable; and therefore, out of Compassion and Good nature, allowed him for the present to return to his See[[1297]]. Thus did Flavianus, by the Indulgence of the Emperor, avoid the Judgment of the Western Bishops, who wisely forbore meddling with so nice a Subject in his Absence, though his Competitor was present.
The Council of Capua.
The Council of Capua met in the Latter-end of the Year 391. and was it seems, a very numerous Assembly, since it is styled, in the Canons of the Church of Africa, a full Council[[1298]]. But whether it was composed of all the Western Bishops, or only of the Bishops of Italy, is uncertain, and cannot be determined from the Words of Ambrose, We all met[[1299]], which may be equally understood of both. As the Acts of this Council have not reached our Times, we do not even know who presided at it, some conferring that Honour on Ambrose[[1300]], some on Syricius[[1301]], and some on both[[1302]]. That Syricius presided, or even assisted, in Person, is not at all probable; for in the Times I am now writing of, the Bishops of Rome had begun to affect Grandeur; and, under Pretence that their Presence was necessary in the great Metropolis of the Empire, to assist or preside in Councils held elsewhere by their Deputies or Legates, as they are now styled. That Syricius assisted, by his Deputies, at the Council of Capua, I do not doubt, since the Council was composed, at least, of all the Bishops of Italy, and Syricius owned himself bound by their Decrees[[1303]]. But that Ambrose presided, seems undeniable, since by him, and him alone, the Whole was conducted and managed[[N32]].
[N32]. Baronius, without the least Foundation in History, supposes Ambrose to have acted as the Pope’s Legate. But it is the Custom of that Writer to vest every eminent and distinguished Prelate with the Legatine Dignity on such Occasions, and then pass upon his Readers the Deference and Regard shewn to their Merit for a Tribute paid to the Bishops of Rome.