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Rh to act as the sole supreme judge and oracle of Christendom, or as the mouthpiece of the Catholic church; he announces his resolution, in concert with the Alexandrian church, to break off all communion with the bp. of Constantinople, unless the latter retracted his heretical sentiments. Another letter was addressed to Nestorius himself (Ep. 13): its point is contained in the observation, "You have been warned once, twice—I now give you the third warning, according to the rule of St. Paul: if you wish to retain communion with myself and with the bp. of Alexandria, affirm what he affirms—confess our faith." Celestine also wrote (Ep. 14) to the clergy and laity of Constantinople, exhorting the orthodox clergy to endure manfully, and to take example from St. Chrysostom and St. Athanasius.

For the events which followed the council of Rome, see Dictionary of Christian Biography and Literature to the End of the Sixth Century/Cyrillus (7), St., archbishop of Alexandria. In Nov. 430, when Theodosius had summoned an oecumenical council to meet at Ephesus at the coming Whitsuntide, and before the Roman and Alexandrian resolutions had been communicated to Nestorius, the latter wrote to Celestine that the best solution would be the adoption of the word "Christotokos," although he did not object to "Theotokos," if it were used so as not to imply "a confusion of natures." In the spring of 431 Cyril wrote again to Celestine, asking what should be done if Nestorius—having refused to retract at the summons of Rome and Alexandria—were to retract at the coming synod. Celestine answered, May 7 (Ep. 16), in a tone which exhibits him in a more favourable light than his great Alexandrian colleague, "I am anxious for the salvation of him who is perishing, provided that he is willing to own himself sick: if not, let our previous decisions stand." Next day, May 8, Celestine wrote instructions for the three persons whom he was sending to represent him at the council (Ep. 17). The substance was, "When you reach Ephesus, consult Cyril in everything, and do what he thinks best. But if the council should be over when you arrive, and Cyril gone to Constantinople (i.e. to consecrate a new bishop), you must go thither also, and present to the emperor the letter which you will be charged with for him. If you find matters still unsettled, you will be guided by circumstances as to the course which, in conjunction with Cyril, you should take." On the same day Celestine wrote the most remarkable of his letters, that addressed to the council of Ephesus (Ep. 18), which was afterwards read, first in Latin, then in a Greek translation, at the second sitting of the council (see Mansi, iv. 1283). Celestine, citing Matt. xviii. 20, adds, "Christ was present in the company of apostles when they taught what He had taught them. This duty of preaching has been entrusted to all the Lord's priests in common, for by right of inheritance are we bound to undertake this solicitude. Let us act now with a common exertion, that we may preserve what was entrusted to us and has been retained through succession from the apostles (per apostolicam successionem) to this very day." Celestine then insists on those recollections of the pastoral epistles which the place of the council's meeting should inspire. "Idem locus, eadem causa. . . ." "Let us be unanimous, let us do nothing by strife or vainglory." He reminds them of the words of St. Paul to the "episcopi" of Ephesus, Acts xx. 28. It was on July 10 that the three deputies appeared in the council, Nestorius having been deposed on June 22; the council, as Firmus of Caesarea told the deputies, had "followed in the track" of Celestine's previous decision; but, it must be observed, after a full and independent examination of the evidence. The deputies on the next day heard the "acts" of the first session read, and then affirmed the sentence passed on Nestorius in that session, taking care to dwell on the dignity of the see of St. Peter, while Cyril was not less careful to refer to them as representing "the apostolic chair and the council of Western bishops." The council wrote to Celestine as their "fellow-minister" (Ep. 20), giving a narrative of events, and saying that they had read and affirmed the sentences formerly pronounced by him against the Pelagian heretics. They evidently regarded him as first in dignity among all bishops, but not as master or ruler of all; they "admire him for his far-reaching solicitude as to the interests of religion." "It is your habit, great as you are, to approve yourself in regard to all things, and to take a personal interest in the defence of the churches."

Nestorius, though sent away from Ephesus, had been allowed to live at his old home near Antioch. Celestine objected strongly to this, and thought that Nestorius ought to be placed where he could have no opportunity of spreading his opinions. The birthplace of the Christian name is beset by a pestilent "disease." As for Nestorius's adherents, he thinks, there are many points for consideration, and that a distinction should be drawn between heresiarchs and their followers. The latter "should have opportunity of recovering their position on repentance." The consecrators of Maximian appeared to him to have passed a too indiscriminating sentence against all Nestorianizing bishops, and Celestine wished to moderate their zeal. He also wrote (Ep. 23) to Theodosius, extravagantly lauding his acts in behalf of orthodoxy, speaking highly of Maximian, and hinting that Nestorius ought to be sent into distant exile.

"One of Celestine's last actions," says Tillemont, xiv. 156, "was his defence of the memory of St. Augustine as a teacher, against the semi-Pelagians of Gaul. He wrote to Venerius, bp. of Marseilles, and five other Gallic prelates, urging them not to be silent. When presbyters spoke rashly and contentiously, it was not seemly that bishops should allow their subordinates 'to claim the first place in teaching,' especially when they raised their voices against 'Augustine of holy memory'&#8202;" (Ep. 21). The nine articles on the doctrine of grace appended to this letter are not by Celestine (see note to Oxf. ed. of Fleury, iii. p. 143).

Celestine is described by Socrates (vii. 11) as having treated the Novatianists of Rome with harshness, taken away their churches, and obliged their bishop Rusticola to hold his services in private houses. Celestine died on or about July 26, 432 (Tillemont, xiv. 738), 