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 Eastern bishops that led to the enactment, the canons were probably meant to apply to the whole church, and not to the Western only. The Greek canonists, Balsamon and Zonaras, maintain their narrower scope; and it is true that, the council having consisted of Westerns only, they were never accepted by the churches of the East. But though the council of Sardica was not in fact oecumenical, the emperors had intended it to be so, and the Roman canonists call it so in virtue of the general summons. They, however, regard it as an appendage to that of Nice; and probably its canons were from the first added at Rome to those of Nice as supplementary to them, since in the well-known case of Apiarius, the African presbyter ( 417), pope Zosimus quoted them as Nicene; and pope Innocent ( 402) seems previously to have done the same in defending his appellate jurisdiction over Gaul. In the African case the error was eventually exposed by reference to the copies of the Nicene canons preserved at Constantinople and Alexandria, and the Africans thereupon distinctly repudiated the claims of Rome which rested upon this false foundation. But Boniface and Celestine, the successors of Zosimus, refer to these canons as Nicene, as did Leo I. in 449; and this continued to be the Roman position. The persistence of the popes in quoting them as Nicene after the mistake had been discovered is an early instance of Roman unfairness in support of papal claims. It is further a significant fact that in some Roman copies the name of Sylvester was substituted for that of Julius, as if with an intention of throwing their date back to the Nicene period. The scope also of the canons came in time to be unduly extended, being made to involve the power of the pope to summon at his will all cases to be heard before himself at Rome. Our proper conclusion seems to be that, though probably intended by their framers to bind the whole church, their authority was not really adequate to the purpose; and that the popes afterwards appealed to them unfairly in support of their claims by misrepresenting both their authority and their scope.

At the close of its sittings the council of Sardica addressed letters to the two emperors, to Julius, to the church of Alexandria, to the bishops of Egypt and Libya, and an encyclic "to all bishops." In that to Julius the reason he alleged for not attending—viz. the necessity of remaining in Rome to guard against the schemes of heretics—is allowed as sufficient; and he is presumed to have been present in spirit. The documents sent him and the oral report of his emissaries would inform him of what had been done, but it was thought fit to send him also a brief summary: The most religious emperors had permitted the council to discuss anew all past proceedings, and hence the following questions had been considered: (1) The definition of the true faith; (2) The condemnation or acquittal of those whom the Eusebians had deposed; (3) The charges against the Eusebians themselves of having unjustly condemned and persecuted the orthodox. For full information as to the council's decisions he is referred to the letters written to the emperors; and he is directed, rather than requested ("tua autem excellens prudentia disponere debet, ut per tua scripta," etc.), to inform the bishops of Italy, Sardinia, and Sicily of what had been done, that they might know with whom to hold communion. A list is appended of those excommunicated by the synod. The whole drift of the letter is inconsistent with the council having been convened by the pope himself, or held in his name, or considered dependent on him for ratification of its decrees. He is not even charged with the promulgation of them, except to bishops immediately under his jurisdiction. The only expression pointing to his pre-eminent position is that it would appear to be best and exceedingly fitting ("optimum et valde congruentissimum") that "the head, that is the see of St. Peter," should be informed respecting every single province. Nor is there in the letter to the Alexandrians, or in the encyclic to all bishops, any reference to him as having initiated or taken part in the council; only in the latter a passing allusion to the previous council which he ("comminister poster dilectissimus") had convened at Rome. The letter to Julius is signed, first by Hosius, and then by 58 other bishops, being probably those present at the close of the council. But as many as 284 are given by Athanasius (Apol. contra Arian. 49, 50) as having assented to its decrees and signed its encyclic letter. They include, from various parts of the West with a few from the East 78, from Gaul and Britain 34, from Africa 36, from Egypt 94, from Italy 15, from Cyprus 12, from Palestine 15.

Not till Oct. 346, some three years after the council, was Athanasius allowed to return to his see. Before that he again visited Rome, and was again cordially received by Julius, who wrote a letter of congratulation to the clergy and laity of Alexandria, remarkable for its warmth of feeling and beauty of expression. He regards the return at last of their beloved bishop after such prolonged affliction as a reward granted to their unwavering affection for him, shewn by their continual prayers and their letters of sympathy that had consoled his exile, as well as to his own faithfulness. He dwells on the holy character of Athanasius, his resoluteness in defence of the faith, his endurance of persecution, his contempt of death and danger. He congratulates them on receiving him back all the more glorious for his long trials and fully proved innocence. He pictures vividly his welcome home by rejoicing crowds at Alexandria. The letter is the more admirable for the absence of all bitterness towards the persecutors.

The only further notice of Julius is of his having received the recantation of Valens and Ursacius, two notable opponents of Athanasius who had been condemned at Sardica. They had already recanted before a synod at Milan, and written a pacific letter to Athanasius; but went also of their own accord, 347, to Rome, and presented a humble apologetic letter to Julius, and were admitted to communion (Athan. Hist. Arian. ad Monachos, 26; Hilar. Fragm. i.). Their profession however (in which they owned the falsity of their charges against Athanasius and renounced Arian heresy), proved insincere.