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 an unlawful antipope, his predecessor never having been canonically deposed. However, as pope he was accepted, the deposition of bishops and the ordination of others in their room under imperial dictation being at that time, however irregular, common enough elsewhere; and the ancients seem to have dated his episcopate from his intrusion.

Through Antonina, the wife of Belisarius and the real agent of the empress throughout, Vigilius sent without delay letters to Anthimus, Theodosius, and Severus, in fulfilment of his secret promise, expressing his entire agreement with them in matters of faith, but charging them to keep his avowal in the dark, that he might more easily accomplish what he had undertaken. He added a confession of his own faith, condemning the Tome of pope Leo (in which the orthodox doctrine of two Natures in Christ was enunciated), and anathematizing Paul of Samosata, Diodorus of Tarsus, Theodore of Mopsuestia, Theodoret, and all who agreed with them. Binius and Baronius, jealous for the credit of the Roman see, argue that this letter was forged by the Monophysite party. But no valid ground has been adduced for suspecting it. It is given by Liberatus and Victor Tununensis; and Facundus (c. Mocianum), like them a contemporary, seemingly alludes to it. Pagi (Baron. ad ann. 538) refutes all the arguments of Baronius, while alleging that the Roman see was not compromised, since Vigilius was not the true pope when he wrote.

Justinian was evidently kept in the dark about these secret proceedings, since, after the death of Silverius, he wrote to Vigilius, sending a confession of his own faith and recognizing him as pope without any suspicion of his orthodoxy. In his reply, dated 540, Vigilius declares himself altogether orthodox, accepts the Tome of Leo and the council of Chalcedon, and condemns by name all abettors of the Eutychian heresy.

In 541 began at Constantinople the new theological disputes which led to the 2nd council of Constantinople (called the 5th oecumenical), in the course of which Vigilius came in conflict with the emperor. Peter, the patriarch of Jerusalem, who was opposed to the Origenists, sent two abbats to Constantinople, with a letter to the emperor, and extracts from Origen's writings, complaining of the commotions excited by the Origenistic party and praying for their condemnation (Vit. S. Sabae). The emperor, readily acceding, issued a long edict, addressed to the patriarch Mennas, setting forth and confuting the heresies attributed to Origen; commanding the patriarch to assemble the bishops and abbats then at Constantinople for the purpose of anathematizing him, his doctrine, and his followers, and to suffer no bishop or abbat to be thenceforth appointed except on condition of doing the same. There seems to have been no resistance to this imperial command.

Justinian was engaged, we are told, after his condemnation of Origen, in composing a treatise on the Incarnation in defence of the council of Chalcedon and in refutation of the Eutychians. But there were two Origenistic abbats from Palestine, resident at his court, in great credit with him, Theodore of Ascidas and Domitian, who suggested that he might better serve the cause of orthodoxy by procuring a condemnation of certain writers accused of Nestorianism but acquitted by the council of Chalcedon, viz. Theodore of Mopsuestia, Theodoret of Cyrus, and Ibas, the alleged author of a letter to Maris. It was represented to the emperor that, if these were now authoritatively condemned and the council of Chalcedon freed from the imputation of having approved their errors, the Acephali would no longer refuse to accept that council. The emperor, who warmly desired this reconciliation, readily fell into the snare. The writings thus prepared for condemnation are known as the "Three Chapters" ("Tria Capitula"). The imperial edict against them (περὶ τριῶν κεφαλίαων), issued probably c. 544, anathematized their deceased authors and all defenders of them, with a saving clause to guard against any inculpation of the council of Chalcedon. But the edict was regarded as disparaging its authority. Mennas, at first refusing, at length gave his acquiescence in writing. The three other patriarchs of the East also yielded to threats of deposition, as did the rest of the Eastern bishops, except a few who were deposed and banished. In the West, less accustomed to imperial despotism, there was more difficulty. Vigilius, from his antecedents, might have been expected to obey, but shewed considerable independence of spirit, being probably influenced by the prevailing feeling at Rome and in the West generally. He refused his assent to the emperor's edict, and being thereupon summoned peremptorily to Constantinople, unwillingly obeyed.

He sailed first to Sicily, where he was joined by Datius, bp. of Milan, a resolute opponent of the condemnation of the Three Chapters. Arrived at Constantinople ( 547), he persevered for a time in the same attitude, but before long gave a secret promise to condemn the Chapters (Facund. c. Moc.), and presided over a synod with the hope of inducing it to do what the emperor required. Meeting opposition there, especially from bp. Facundus of Ermiana, who requested leave to argue the question (Facundus himself tells the story), he suspended the proceedings, requiring the bishops separately to send him their opinions in writing. Seventy bishops were thus induced to declare for the condemnation of the Chapters, including many who had previously refused. Vigilius, supported by these 70 signatories, issued the document known as his Judicatum, addressed to Mennas, on Easter Eve, 548 (Ep. Vigilii, ad Rustianum et Sebastianum), condemning the Chapters, though disavowing any disparagement of Chalcedon. The Judicatum provoked serious opposition. At Constantinople Facundus continued resolute, protesting against bishops who betrayed their trust to win favour with princes. Vigilius's own deacons, Rusticus and Sebastianus, declared against him, but were deposed and excommunicated. The bishops of Illyricum condemned the Judicatum in synod; those of N. Africa did the same, and even formally excommunicated Vigilius (Vict. Tunun. ad ann. 549, 550). Alarmed by these consequences, Vigilius now recalled his Judicatum,