The Church of England cleared from the charge of Schism / Upon Testimonies of Councils and Fathers of the first six centuries

by T. W. Allies

"First, they bring forward the letter of St. Cœlestine 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 Cœlestine, the Legates, in pursuance, say to the Bishops;—'According to the rule of our common faith, command to be completely and finally settled what Cœlestine 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 Cæsarea, in Cappadocia, answers for the Council;—'The Apostolical and holy See of the Bishop Cœlestine 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 Cœlestine 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 Cœlestine, 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 Cœlestine had yet no thought, when he entrusted Cyril to represent him. But Arcadius, Projectus and Philip, being expressly sent by Cœlestine 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 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.