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196 "beloved brethren" to refer all causes to his deputy, Rufus of Thessalonica, and not to consecrate bishops, nor hold councils, without the sanction of that bishop. "Dominentur nobis regulae," writes Celestine, "non regulis dominemur; simus subjecti canonibus," etc. But, says Tillemont significantly, "it is difficult to see how he practised this excellent maxim"; for by the sixth Nicene canon the Illyrian bishops would be subject to their several metropolitans and provincial synods (xiv. 150).

Another letter from Celestine (Ep. 4) was addressed, July 25, 428, "to the bishops of the provinces of Vienne and Narbonne, for the purpose of correcting several abuses" (Fleury, xxiv. 56). Some bishops, he had learned, "surreptitiously" wore the philosophic "pallium," with a girdle, by way of carrying out Luke xii. 35. "Why not," asks Celestine, "also hold lighted lamps and staves?" The text is to be understood spiritually. This sort of dress, he adds, may be retained by those who dwell apart (monks), but there is no precedent for it in the case of bishops. "We ought to be distinguished from the people, not by dress, but by teaching; not by attire, but by conduct." On other matters he comments. Some refuse to give absolution to penitents even at the hour of death: this is a barbarous "killing of the soul." Some consecrate laymen to the episcopate. Let no one be consecrated until he has gone through all degrees of the ministry: he who would be a teacher must first be a disciple. In the appointment of bishops he said that the wishes of the flock must be respected: Nullus invitis detur episcopus. These words became the recognized expression of a great principle of church law.

With this letter may be compared a short one (Ep. 5), written in 429, to urge the Apulian and Calabrian bishops to observe the canons, and not to gratify any popular wish for the consecration of a person who had not served in the ministry. (On this subject of per saltum consecrations, see Bingham, ii. 10, 4 seq.)

In the same year (429) Germanus bp. of Auxerre and Lupus of Troyes were sent into Britain to repress Pelagianism. Prosper, in his Chronicle, says that Celestine sent German to guide the Britons to Catholic faith. Constantius of Lyons, the biographer of German, whom Bede follows (H. E. i. 17), says that German and Lupus were sent by a large synod of Gallic bishops. (Prosper was then in Gaul, and ere long became Celestine's secretary: Constantius wrote some sixty years later, but with full access to local information.) The accounts may be reasonably harmonized. In German's case there was probably a special commission from Celestine, in addition to that which emanated from the Gallican synod. In this way, apparently, Celestine, as Prosper afterwards wrote in another work (C. Collatorem, 21, al. 24), "took pains to keep the Roman island Catholic." It will be natural to consider next Celestine's proceedings in regard to Ireland, which, says Prosper, in the same sentence, he "made Christian." Two years after the expedition of German he consecrated Palladius, and sent him to "the Scots, who believed in Christ," i.e. to the Irish, "as their first bishop." Such is Prosper's statement in his Chronicle. Palladius had but little success, and stayed in Ireland but a short time; and there is no sufficient evidence for associating the mission of his great successor, St. Patrick, with Celestine or with the see of Rome. (See Todd's Life of St. Patrick, pp. 309 seq., 352, 387 etc.)

We now turn to the part which Celestine took in the great doctrinal controversy raised by Nestorius at Constantinople at the end of 428. Celestine (Ep. 13) early in 429 received copies of controversial discourses said to be by Nestorius, and wrote on his own behalf, and on that of other Italian bishops, to Cyril of Alexandria, asking for information. [&#8202;Dictionary of Christian Biography and Literature to the End of the Sixth Century/Cyrillus (7), St., archbishop of Alexandria.] Cyril purposely kept silence for a year; and before he wrote, Celestine had received from Nestorius himself, by the hands of a man of high rank, named Antiochus, copies of his discourses, with a letter, in which Nestorius speaks of certain exiled Pelagians resident in Constantinople; and then passes on to the controversy about the Incarnation, and describes his opponents as Apollinarians, etc. He wrote more than once again (Mansi, iv. 1023), and another extant letter resumes the same topic.

Celestine caused the Nestorian discourses to be rendered into Latin; and meanwhile received a letter from Cyril, accompanied by other translations of these documents, made at Alexandria. Thus aided, Celestine formed his own opinion on their theological character, and summoned a synod of bishops at the beginning of Aug. 430. We possess an interesting fragment of his speech on this occasion. "I remember that Ambrose of blessed memory, on the day of the Nativity of our Lord Jesus Christ, made the whole people sing to God with one voice— Veni, Redemptor gentium, Ostende partum Virginis; Miretur omne saeculum; Talis decet partus Deum'&#8202;" (Ambros. Hymn 12; in Brev. Ambros. first vespers of Nativ.). "Did he say, 'Talis decet partus hominem'&#8202;? So, the meaning of our brother Cyril, in that he calls Mary 'Theotokos,' entirely agrees with 'Talis decet partus Deum.' It was God Whom the Virgin, by her child-bearing, brought forth, through His power Who is full of omnipotence." He proceeded to quote a passage from Hilary, and two shorter ones from Damasus (Mansi, iv. 550; Galland, ix. 304). The council's resolutions were expressed by Celestine in letters to Cyril and to Nestorius. The former (Ep. 11) commends Cyril's zeal in a cause which is, in truth, that of "Christ our God"; and concludes by saying that unless Nestorius should, within ten days, condemn his own wicked doctrines by a written profession of the same faith, as to "the birth of Christ our God," which is held by the Roman, by the Alexandrian, by the entire church, provision must be made for the see of Constantinople as if vacant, and Nestorius must be treated as one "separate from our body." This letter was dated Aug. 11, 430. Celestine wrote also to John, bp. of Antioch, Juvenal of Jerusalem, Flavian of Philippi, and Rufus of Thessalonica (Ep. 12). His meaning is evident: he is not professing 