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84 of councils, there is no real finality. Earlier councils are subject to correction by later (de Bapt. II. iii. 4). This is the position of Julius I. (see below, § 16, and the present writer's Roman Claims to Supremacy, iii. fin.).

(c) The Episcopate and the Roman See.—The Roman see was Apostolica sedes, not exclusively (c. Faust. xi. x.; de Doct. Christ. II. viii. 12), but conspicuously. This implied a pre-eminence of rank, at any rate over sees not "Apostolic" (Ep. 434, "Rom. ecclesiae, in qua semper Apostolicae Cathedrae viguit principatus&#8202;"; c. Jul. I. iv. 13, prior loco; c. Dual Epp. Pel. I. i. 2 [to pope Bonifatius], "quamvis ipse in ea [sc. communi specula pastorali] praeemineas celsiore fastigio," and ib. I. "qui non alta sapis quamvis altius praesideas&#8202;". But in none of the passages where this is fully recognized is any definite authority assigned to the "apostolic see." Peter was first of the Apostles, superior to any bishop (even to Cyprian, de Bapt. III. i.‒2); but he is simply the representative of the Apostles, nor does Augustine ascribe to him authority over the others (see Serm. 4630), and the same applies to his estimate of Peter's successors.

Augustine's own instinct towards Rome is one of unbounded respect. Towards the end of his life (about 423) he had to remove, for obvious unfitness, Antonius, the bishop of the newly-created see of Fussala, a daughter-church of Hippo (Ep. 209). Antonius, like Apiarius (of whom presently), and possibly encouraged, like others (ib.8), by his example, decided to try his fortune at Rome. He obtained from the senior bp. of Numidia a favourable verdict and an introduction to Bonifatius, who was, prima facie, inclined to take up his cause, and wrote to that effect. But Bonifatius died (422), and his successor Coelestinus had to deal with the case. Rumours reached Fussala that he would insist on the restoration of Antonius, and that the Government would support him by military force. Augustine, in fear lest the people of Fussala should go back en masse to the Donatists, writes to Coelestinus to entreat his support. He entreats him by the memory of St. Peter, "who warned the praepositi of Christian peoples not to domineer over their brethren" (ib. 9). The case is an interesting one, but it loses some of its importance in view of the fact that the African church was then still bound by voluntary promise, pending inquiry into the genuineness of an alleged Nicene canon to that effect, to allow appeals to Rome by bishops. The promise arose out of the famous case of Apiarius. This presbyter was deposed by Augustine's friend and pupil Urbanus, bp. of Sicca, and appealed to Zosimus, bp. of Rome. Zosimus had hastily taken his side and ordered his restoration. Urbanus refused, both on the merits of the case, which he knew and Zosimus did not, and also on the ground that Zosimus had no right to interfere. This was the real question at issue. Zosimus first wrote (418), basing his right to interfere on the canons of Nicaea. As the African bishops found no such provision in their copy of the canons, they postponed the matter for further verification of the true text, promising meanwhile (paulisper) to act (without prejudice) on the assumption that the alleged

canon was genuine. In reply, Zosimus sent three legates—Faustinus, bp. of Potentia in Picenum, and the presbyters Philip and Asellus—to Carthage, with written and oral instructions. The written instructions (commonitorium) comprised four points (Bruns Canones, I. 197): (1) the right of the Roman See to receive appeals from bishops (see Can. Sard. Lat. 3, 4); (2) bishops not to go over the sea to court (i.e. from Africa) "importune&#8202;" (ib. 8); (3) presbyters and deacons excommunicated by their bishop to have an appeal to finitimi episcopi (ib.  17); (4) Urbanus to be excommunicated, "or even cited to Rome." Of these points, (2) betrays the soreness of Zosimus at the way in which Aurelius had forced his hand (supra, § 10, b); (4) hangs upon (1); (3) is necessary in order to bring the case of Apiarius, who was not a bishop, somehow under the scope of the pretended Nicene canon relating to (1); the case of Apiarius would become a factor in that of Urbanus, which Zosimus would, by stretching the right of receiving appeals to a right of evocatio, claim to deal with under (1). A reference to the Sardican canons will shew how flimsy a foundation they offer for the claims founded upon them. But what is important to observe is that Zosimus, like Innocentius (supra, § 10, a), bases his right to interfere simply upon canonical authority. On neither side is there any notion of jurisdiction inherent in the Roman see prior to ecclesiastical legislation. If the alleged canon was genuinely Nicene, it established the jurisdiction; if not, the jurisdiction fell to the ground.

When Faustinus and his colleagues reached Africa, Zosimus had been succeeded by Bonifatius. They were received by the plenary council of the African provinces at Carthage (419). Alypius and Augustine were there, and joined in the proceedings (Bruns, pp. 155 ff.). The council cut short the verbal instructions of Faustinus (ib. p. 197), and insisted upon hearing the commonitorium. When it was read, and the canon on episcopal appeals was quoted, Alypius undertook the invidious duty of pointing out that the Latin and the Greek copies of the Nicene canons accessible at Carthage contained no such canon. He suggested that both sides should obtain authentic copies from the bps. of Constantinople, Alexandria, and Antioch. Meanwhile, the copies above referred to should be placed on the minutes; but the alleged canon should be observed ''donec integra exemplaria veniant. ''Augustine proposed a like action with regard to (3); the proposals were unanimously carried, and accepted, though with no good grace, by Faustinus. The council wrote to Bonifatius intimating their action (Bruns, pp. 196 f.), stating how they had dealt with Apiarius, and complaining with dignity and firmness of the insolence of Faustinus, which, they add, they believe and hope they will not, under the new Roman bishop, be called upon to suffer. The signatures include those of Augustine and Alypius. Six years later (425) an African council (Bruns, p. 200) receive Faustinus once again. Coelestinus, now bp. of Rome, writes that "he has been rejoiced by the coming of Apiarius," and with Faustinus, Apiarius once more 