Part 46

This Sentence he pronounced in their Absence, without even acquainting them with the Crimes laid to their Charge; not reflecting, in the Height of his Passion, that he was, at that very Time, complaining of the _African_ Bishops for having condemned _Cælestius_ in his Absence, reproaching them with too much Haste and Precipitation, and laying it down as a Rule never to be swerved from, that no Man ought to be condemned before he is heard, let the Crimes laid to his Charge be ever so great. As for their _deposing themselves_, or voluntarily abdicating their Dignity, it is very certain, if _Prosper_ is to be credited, that _Heros_ did not abdicate, but was violently driven from his See. If _Lazarus_ abdicated (for Cardinal _Noris_[1513] and others[1514] are of Opinion he did not), that ought not to have been imputed to him as a Crime, any more than it was to _Nazianzen_ Bishop of _Constantinople_, and many others, who were not even censured by their Enemies on that Account. [Sidenote: _The other Bishops make no Account of the Anathemas of_ Zosimus.] The other Bishops seem to have made no Account of the Anathemas of _Zosimus_; for they still continued to communicate with them, and acknowlege them for their Collegues[1515]; the Name of _Heros_ was inserted into the Diptychs of the Church of _Arles_ after his Death; and _Lazarus_ was, according to some, even restored to his See[1516].

[Sidenote: Pelagius _transmits to_ Zosimus _a Confession of his Faith_;]

Not long after _Zosimus_ had written the Letter, which I have mentioned above, to the Bishops of _Africa_ in favour of _Cælestius_, he received one from _Praylius_ Bishop of _Jerusalem_, warmly recommending to him the Cause of _Pelagius_; and another from _Pelagius_ himself, in his own Vindication, and with it a Confession of his Faith. These Letters were directed to _Innocent_; but he being dead before they reached _Rome_, they were delivered to _Zosimus_. In the Confession of Faith _Pelagius_ owned, that _Baptism ought to be administered to Children as well as to the Adult_; and that, _notwithstanding our Free-will, we want the Assistance of Grace_[1517]. Neither of these Propositions was inconsistent with, or repugnant to, his Doctrine; for though he denied Original Sin, he allowed Baptism to be administred even to Children, but _only for their Sanctification_. He admitted the Necessity of _Grace_, but not Grace as that Word was understood by St. _Austin_, and the other Bishops who opposed him; for by Grace he meant no more than the Remission of Sins, Instruction, the Example of Christ. In this Confession he did not disown any of his Tenets; but, not thinking it safe or adviseable openly to own them, he industriously declined explaining himself more distinctly on either of the above-mentioned Heads. [Sidenote: _which he approves of_,] _Zosimus_, however, fully satisfied with his Confession, and quite astonished (to use his own Words) at the rash Proceedings of the _African_ Bishops, in condemning, as Heretics, Men whose Doctrine was so sound and orthodox, immediately transmitted to _Aurelius_ of _Carthage_, and his Collegues in _Africa_, the Confession as well as the Letter which had been sent him by _Pelagius_. On this Occasion he writ himself a second Letter to the _African_ Bishops, which we may justly style a Panegyric on _Pelagius_ and _Cælestius_, and a bitter Invective against their Accusers, _Heros_ and _Lazarus_. [Sidenote: _and censures the_ African _Bishops for condemning him_.] This Letter he concludes with exhorting the Bishops of _Africa_ to the Love of Peace and Unity, and condemning, as guilty of an Injustice unknown even to the Pagan _Romans_, those who gave Judgment in the Absence of the Persons accused, what Crimes soever were laid to their Charge[1518], as I have observed above.

[Sidenote: _The_ African _Bishops maintain their former Judgment_.]

The _African_ Bishops were no less surprised to find _Zosimus_ so warmly engaged in favour of _Pelagius_ and _Cælestius_, than _Zosimus_ was surprised at their having condemned them. However, they were determined to stand to the Judgment which they had given, though sensible that such a Determination would not fail to produce, if _Zosimus_ did not yield, a Misunderstanding, and perhaps an intire Separation, between _Rome_ and _Africa_. This St. _Austin_ seems chiefly to have apprehended, and to have been resolved, if it should so happen, to abdicate and retire[1519]. To prevent this Evil, which would have proved very detrimental to the common Cause, many Letters passed between _Rome_ and _Africa_[1520]: but as none of those that were written at this Juncture by the _African_ Bishops have reached our Times, having been probably destroyed by those whose Interest it was to destroy them; all we know concerning this Affair is, that the _Africans_ maintained, with great Steadiness, their former Judgment against the Pretensions of _Zosimus_; and would never allow a Cause, that had been determined in _Africa_, to be re-examined at _Rome_, the rather as _Innocent_, the Predecessor of _Zosimus_, had concurred with them in condemning both _Cælestius_ and his Doctrine[1521]. [Sidenote: Paulinus, _summoned to_ Rome, _refuses to obey the Summons_.] The Letter from _Zosimus_ to the _African_ Bishops was carried by one _Basilius_, Subdeacon of _Rome_, who was charged with a verbal Order for the Deacon _Paulinus_, the first who accused _Cælestius_, to repair to _Rome_. To this Summons _Paulinus_ returned Answer, that as the Bishops of _Africa_ had condemned _Cælestius_ upon his Accusation, it was no longer incumbent upon him, but upon them, to shew that his Accusation was well grounded; and therefore he could not conceive why _Zosimus_ should require him to take a Journey to _Rome_[1522].

[Sidenote: _The Council of_ Carthage _condemns anew the_ Pelagian _Doctrine without waiting for the Judgment of_ Zosimus.]

In the mean time _Aurelius_ of _Carthage_ was under the greatest Apprehension, lest _Zosimus_ should be prevailed upon by _Cælestius_, and the other _Pelagians_ at _Rome_, to take some hasty Step in their favour. Having therefore assembled, with all possible Expedition, a Council at _Carthage_, he first writ, in his own and their Name, to _Zosimus_, earnestly intreating him to suspend all further Proceedings in an Affair of such Moment, till he was more fully informed. This Letter was written, and a Messenger dispatched with it to _Rome_, while the Council was yet very thin; the Haste _Aurelius_ was in to stop the Proceedings of _Zosimus_ not allowing him to wait the Arrival of all. When the rest came, and they were in all Two hundred and Fourteen, they unanimously confirmed their former Sentence, and, without waiting for the Judgment of _Zosimus_, condemned anew the Doctrine of _Pelagius_ and _Cælestius_[1523]. The Decrees which they made on this Occasion against the _Pelagians_ were received, says _Prosper_, by _Rome_, by the Emperors, no doubt, _Honorius_ and _Arcadius_, and by the whole World[1524]. And yet, in the making of these Decrees, the Bishop of _Rome_ had no Hand; so that it was not _Rome_, but _Africa_, it was not the Pope, but the Bishops of _Africa_, or more truly St. _Austin_ (for he governed intirely that Council), who taught the Church what she was to believe, and what disbelieve, concerning _Grace_ and Original Sin. One of these Decrees is related by _Prosper_[1525], wherein the Two hundred and Fourteen Bishops declare, that _we are aided by Grace, not only in the Knowlege, but in the Practice, of Virtue; and that without it we can neither think, speak, or do any thing whatsoever that is pious or holy_[1526]. This, and the other Decrees of the Council, were sent immediately to _Rome_ by the Fathers, who composed them, with a Letter for _Zosimus_, declaring that they were determined to adhere to the Judgment, which his Predecessor _Innocent_ had formerly given against _Pelagius_ and _Cælestius_, till such time as both owned, and in the most plain and unexceptionable Terms, the Necessity of Grace, and abjured the opposite Doctrine. [Sidenote: _The Policy of the_ African _Bishops_.] It was the Effect of a refined Policy in the _African_ Bishops not to mention their own Judgment, but to lay the whole Stress on that of _Innocent_, though his was not only preceded, but produced, or rather extorted, by theirs. They hoped that the Regard, which they pretended to have for _Innocent_, would bring _Zosimus_ to a better Temper, and divert him from absolving those whom his Predecessor had so lately condemned. As _Zosimus_ had reproached them in his Letter for believing too easily those who had appeared against _Cælestius_, they in their turn represented to him, that he ought not so easily to have believed _Cælestius_, and those who spoke in his Favour. In the same Letter they gave him a particular Account of all that had passed in _Africa_ concerning _Cælestius_. No wonder therefore, that _Zosimus_ should have complained of the Length of the Letter, calling it a Volume, and saying,[1527] that _he had got through it at last_. With this Letter _Marcellinus_, Subdeacon of the Church of _Carthage_, was dispatched to _Rome_, and he arrived there in the Beginning of _March_ 418.

[Sidenote: Zosimus _begins to yield_.]

_Zosimus_ was alarmed at the Steadiness of the _Africans_. He plainly saw from their Letter, and more plainly from their Decrees, that they were determined not to yield; and therefore, apprehending the evil Consequences that would infallibly attend his continuing to protect _Pelagius_ and _Cælestius_ against them, he resolved to yield, and withdraw, by Degrees, his Protection from both. [Sidenote: _His boasting Letter to the_ African _Bishops_.] Hence, in his Answer to the Council, he contented himself with setting forth and boasting the Pre-eminence, Authority, and Prerogatives of the Apostolic See; which however, more modest than his Predecessor, he did not ascribe to Divine Institution, but to the Canons of the Church, and Prescription. He tells the _African_ Bishops, that though he is vested with a Power of judging all Causes, though his Judgment is irreversible, yet he had chosen to determine nothing without having first consulted them; and this he dwells upon as an extraordinary Favour. He expresses great Surprize at their seeming to be persuaded, that he had given an intire Credit to _Cælestius_; assures them that he had not been so hasty, being well apprised that the last and definitive Judgment ought not to be given but with the greatest Caution, and after the most mature Deliberation; and in the Close of his Letter lets them know, that, upon the Receipt of their first Letter, he had suspended all further Proceedings; and, to gratify them, left Things in the State they were in before[1528].

[Sidenote: _The Doctrine of_ Pelagius _condemned again in a Council at_ Carthage.]

In the mean time the _African_ Bishops, assembling in Council at _Carthage_, from all the Provinces of _Africa_, and some even from _Spain_, the more effectually to oppose and defeat any further Attempts of _Zosimus_, in favour of _Pelagius_ and _Cælestius_, condemned their Doctrine anew, and more distinctly than they had hitherto done. This Council met on the 1st of _May_ 418. consisted of 225 Bishops, and enacted Eight Canons, anathematizing the _Pelagian_ Doctrine concerning Grace and Original Sin[1529]. To these Eight Canons they added Ten more, calculated to establish some Points of Discipline. Among the latter the Ninth deserves particular Notice; for it is there decreed, That Presbyters, Deacons, and inferior Clerks, if they complain of the Judgment of their own Bishop, may appeal, with his Consent, to the neighbouring Bishops, and from them to the Primate or Council of _Africa_. [Sidenote: _Appeals beyond Sea forbidden by the Council, on Pain of Excommunication._] _But, if any one should presume_, say they, _to appeal beyond Sea, let no Man receive him to his Communion_[1530]. To this Decree _Gratian_ has added, to save the Jurisdiction of the Pope, _unless they appeal to the See of_ Rome; than which nothing can be more absurd, since it was to restrain the encroaching Power of the See of _Rome_ that this Canon was made. We must not forget, that St. _Austin_ was present at this Council, and signed this, as well as the other Canons and Decrees, that were, on this Occasion, enacted by the 225 Bishops.

[Sidenote: _Law enacted by_ Honorius _against the_ Pelagians.]

The _Africans_ had dispatched, the Year before, the Bishop _Vindemialis_ to the Court of _Honorius_, with the Decrees of the Council held against _Pelagius_, of which I have spoken above. And those Decrees the Emperor not only approved, but enacted this Year 418. a severe Law against the _Pelagians_, dated from _Ravenna_, the 30th of _April_, and addressed to _Palladius_ then _Præfectus Prætorio_. _Honorius_ there declares, he had been informed, that _Pelagius_ and _Cælestius_ taught, in Opposition to the Authority of the Catholic Church, that God had created the first Man mortal; that he would have died, whether he had or had not sinned; that his Sin did not pass to his Descendents; and several other impious Errors, that disturbed the Peace and Tranquillity of the Church. To put a Stop therefore to the growing Evil, he commands _Pelagius_ and _Cælestius_ to be driven from _Rome_; orders it to be every-where notified, that all Persons shall be admitted before the Magistrates, as Informers against those who are suspected of holding their wicked Doctrines; and such as are found guilty shall be sent into Exile[1531]. In virtue of this Law, an Order was issued by the _Præfecti Prætorio_, _viz._ by _Junius Quartus Palladius_ Prefect of _Italy_, _Monaxius_ Prefect of the East, and _Agricola_ Prefect of _Gaul_, commanding _Pelagius_ and _Cælestius_ to be driven out of _Rome_, and the Accomplices of their Errors to be stript of their Estates, and condemned to perpetual Banishment[1532]. A most barbarous Treatment for holding Opinions, which, if erroneous, were certainly harmless. But it is usual for a persecuting Spirit to be as violent upon the most unessential as the most weighty Points: and the Rage of Disputation is never more keen, than when the Disputants can hardly define what they quarrel about; especially when the Sword of the Magistrate is drawn on that Side which has least to say for itself in Reason and Argument. I do not affirm this was the Case in the present Dispute; but this is certain, that if _Pelagius_ went too far in his Opinion, so did his Opposers in theirs: and so far his Conduct was infinitely better than theirs, that he declared his own Notions to be Matters very indifferent to Catholic Faith, and professed a general Assent to that Faith; whereas they anathematized his Opinions as execrable Errors, and punished them with all the Severity that the most implacable Malice could exert[N62].

[Sidenote: Zosimus _summons_ Cælestius _to appear before him, and to condemn his Doctrine_.]

_Pelagius_ and _Cælestius_ being thus condemned by the Decrees of the _African_ Bishops, by the Law of the Emperor, and even by the Voice of the People, or rather of the Populace, who were everywhere ready, but no-where more than at _Rome_, to rise against the _Enemies of Grace_, as they were styled, and their Abetters; _Zosimus_ thought it not safe to afford them any further Protection, unless _Cælestius_, who was still at _Rome_ (the Imperial Law not being yet published there), consented to anathematize the Doctrines ascribed to him and _Pelagius_, in such clear and precise Terms as should leave no room, even for his Enemies, to question his Sincerity. He therefore appointed a Day for the _Roman_ Clergy, and the neighbouring Bishops, to assemble; and, acquainting _Cælestius_ with this Resolution, he summoned him to appear at the Time appointed, that, by condemning whatever he should be required to condemn, he might be publicly restored to the Communion of the Church, from which he had been cut off by the _African_ Bishops. [Sidenote: Cælestius _instead of appearing retires from_ Rome.] _Cælestius_ was greatly perplexed with this Summons: he conceived it impossible to dissemble any longer his real Sentiments; but, at the same time, thinking it base to renounce them, and foreseeing the Consequences that would infallibly attend his avowing them, after he had been long in Suspense what Expedient to resolve on, he concluded at last, that the best and safest was, privately to withdraw from _Rome_, and keep himself concealed till the present Storm was blown over. This Expedient he chose, and put it in Execution with such Secrecy, that he was no more heard of till Three Years after, when he appeared again in _Rome_[1533].

[Sidenote: Zosimus _condemns the Confession, which he had approved before_.]

[Sidenote: _Excommunicates_ Pelagius _and_ Cælestius;]

In the mean time the appointed Day came; but _Cælestius_ did not appear: he was summoned a new, and the Proceedings were adjourned for a few Days; but as he still absented himself, and no Tidings could be heard of him, _Zosimus_ was so provoked in seeing himself thus deluded, that, without further Examination, he condemned the Confession of Faith, which he had approved before; confirmed the Sentence of the _Africans_, which he had so sharply censured; and, anathematizing the Doctrine both of _Pelagius_ and _Cælestius_, declared the one and the other cut off from the Communion of the Church, if they did not publicly renounce and abjure _the poisonous Tenets of their impious and abominable Sect_[1534]. He did not stop here; but, to retrieve his Reputation, which had suffered greatly on this Occasion, and to atone by an opposite Zeal, for that which he had hitherto exerted in their Favour, he writ a long circular Letter to all the Bishops, anathematizing the Doctrine of _Pelagius_, and exhorting them to follow his Example. [Sidenote: _and writes a circular Letter against them_.] Copies of this Letter were sent into all the Provinces of the Christian World, and out of so great a Number of Bishops Eighteen only were found, who refused to receive it, and confirm, with their Subscriptions, the Anathemas it contained[1535].

[Sidenote: _Some Bishops refuse to sign it_,]

[Sidenote: _and send a Confession of their Faith to_Zosimus.]

As for the Eighteen Bishops, who refused to join the rest, they alleged, that they could not, in Conscience, condemn any Man in his Absence, and that it was but just they should first hear what he had to plead in his Defence, quoting to that Purpose the very Passages of Scripture which _Zosimus_ had quoted in his Letter to the _Africans_, censuring them for condemning _Pelagius_ in his Absence. They added, that, as for _Pelagius_ and _Cælestius_, they had both condemned, in their Writings, the Errors imputed to them; and therefore did not deserve, in their Opinion, the Anathemas that _Rome_ and _Africa_ had, perhaps too hastily, thundered against them. _Julian_, Bishop of _Eclana_ in _Campania_, one of the Eighteen, and the most distinguished among them, writ Two Letters on this Subject to _Zosimus_, one of which was signed by them all, and contained a Confession of their Faith, agreeing, in the most material Points, with the Confessions of _Pelagius_ and _Cælestius_. For there they absolutely reject, and in the strongest Terms, Original Sin, under the Name of _Natural Sin_; but allow (and in this Article alone they differ from _Pelagius_) that by the Sin of _Adam_ Death was let into the World. They intreat _Zosimus_ to acquaint them with what should be found amiss in their Confession; but beg that he would not think of employing Force, since no Force, but that of Conviction, could produce in them a Change of Sentiments. They let him know, in the End of their Letter, that they have already appealed to the Judgment of an Oecumenical Council[1536]. [Sidenote: _They are condemned and degraded by_ Zosimus.] _Zosimus_ was so provoked at this Appeal, that, upon the Receipt of the Letter, he assembled, in great Haste, a Council, consisting of the _Roman_ Clergy, and the neighbouring Bishops; and, having caused the Letter to be read in their Presence, he condemned anew _Pelagius_ and _Cælestius_, and with them _Julian_, and the other Bishops, who signed it, declaring them guilty of the same Errors, and in Consequence thereof degraded, as incorrigible Heretics, from the Episcopal Dignity. [Sidenote: _They recur to the Emperor for a General Council._] The Prelates, thus degraded, had recourse to the Emperor _Honorius_, complaining of the undeserved Severity of _Zosimus_, and intreating him to convene, by his Authority, an Oecumenical Council, to the Judgment of which they were ready to submit both themselves and their Doctrine. The Emperor seemed at first inclined to grant them their Request. But Count _Valerius_, a great Friend of St. _Austin_, and then very powerful at Court, not only diverted _Honorius_ from it, but prevailed upon him to enact a Law, banishing from _Italy_ _Julian_, and with him all the Bishops, whom _Zosimus_ had deposed[1537]. [Sidenote: _Who issues several Laws against them._] This Law was soon followed by another, commanding all Bishops to sign the Condemnation of _Pelagius_ and _Cælestius_, on Pain of Deposition, and perpetual Banishment[1538]. The _Pelagians_ interpreted their being refused a Council, as a Token of Victory; whence _Julian_, in a Letter which he writ to his Friends in _Rome_, insults his Adversaries, as if they had distrusted their Cause, and therefore declined the Judgment of an Oecumenical Council[1539]. In another Place he reproaches St. _Austin_, in particular, for courting the Friendship of Men in Power, especially of Count _Valerius_, with no other View but to crush, by their means, those whom he could not convince. St. _Austin_ answered, _That Recourse indeed had been had to Men in Power; but that the_ Pelagians _ought rather to be thankful, than to complain, on that Score, since it was not to crush them, or to do them the least Hurt_ (for they were only driven from their Sees, and banished for Life), _that the Interest and Power of great Men had been made use of, but merely to reclaim them from their sacrilegious Temerity_[1540]. Might not a _Decius_, a _Dioclesian_, or any other Persecutor of the Church, have used the same Plea to justify his Persecution?

[Sidenote: _The_ Pelagian _Doctrine condemned by Two Councils in the East_.]