"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]]