[535] Vito and Vincentius, Presbyters, had represented Silvester at Nicæa. Liberius sent Vincentius, Bishop, and Marcellus, Bishop, to Constantius; and again Lucifer, Bishop, and Eusebius, Bishop. [The practice was common to all bishops, not peculiar to that of Rome.] S. Basil suggests that Damasus should send legates into the East, Ep. 69. The Council of Sardica, Can. 5, recognised the Pope's power of sending legates into foreign Provinces to hear certain appeals; "ut de Latere suo Presbyterum mittat." [It conferred the power (1) upon Julius (2) without any right of initiative, in Can. 3; Can. 5 simply regulates the exercise of the power thus conferred. The genuineness of these Canons has been disputed: at Rome they were quoted in the fifth century as Nicene.'] vid. Thomassin. de Eccl. Disc. Part I. ii. 117. [D.C.B. iii. 530, D.C.A. 197, 1658.]
[536] [Date uncertain; see Prolegg. ch. ii. §6 (1) sub fin., and note there.]
[537] Infr. §58.
[538] Vid. infr. §36.
[539] By Danius, which had been considered the same name as Dianius, Bishop of Cæsarea in Cappadocia, Montfaucon in loc. understands the notorious Arian Bishop of Nicæa, called variously Diognius (supr. §13.), Theognius (infr §28.), Theognis (Philost. Hist. ii. 7.), Theogonius, (Theod. Hist. i. 19.), and assigns some ingenious and probable reasons for his supposition. [Danius' was the Bishop of Cæsarea in Cappad., he also signs at Philippopolis. See D.C.B. under Dianius and Basil.] Flacillus, Arian Bishop of Antioch, as Athan. names him, is called Placillus (in S. Jerome's Chronicon, p. 785.), Placitus (Soz. iii. 5.), Flacitus (Theod. Hist. i. 21.). Theodorus was Arian Bishop of Heraclea, whose Comments on the Psalms are supposed to be those which bear his name in Corderius's Catena. [He was not a thorough Arian.]
[540] Some of the topics contained in the Eusebian Letter are specified in Julius's answer. It acknowledged, besides, the high dignity of the [church] of Rome, as being a "School (phrontisterion) of Apostles and a Metropolis of orthodoxy from the beginning," but added that "doctors came to it from the east; and they ought not themselves to hold the second place, for they were superior in virtue, though not in their Church." And they said that they would hold communion with Julius if he would agree to their depositions and substitutions in the Eastern Sees. Soz. iii. 8.
[541] Matt. xviii. 6.
[542] As this determination does not find a place among the now received Canons of the Council, the passage in the text becomes of great moment in the argument in favour of the twenty Canons extant in Greek being but a portion of those passed at Nicæa. vid. Alber. Dissert. in Hist. Eccles. vii. Abraham Ecchellensis has argued on the same side (apud Colet. Concil. t. ii. p. 399. Ed. Ven. 1728), also Baronius, though not so strongly, Ann. 325. nn. 157 &c. and Montfaucon in loc. Natalis Alexander, Sæc. 4. Dissert. 28 argues against the larger number, and Tillemont, Mem. vi. 674. [But it is far more likely that Julius is making a free use of Can. Nic. 5; the Arabic canons are apparently referred to in the above note: no one now defends them.]
[543] The number of the Fathers at the Nicene Council is generally considered to have been 318, the number of Abraham's servants, Gen. xiv. 14. Anastasius (Hodeg. 3. fin.) referring to the first three Ecumenical Councils, speaks of the faith of the 318, the 150, and the 200. [Prolegg. ch. ii. §3 (1).]
[544] Cf. §32.
[545] Cf. §73.
[546] Cf. supr. Depos. Ar.
[547] Cf. Ep. Æg. 7, 19, Hist. Ar. 63.
[548] Vid. also Hilar. Fragm. iii. 20.
[549] The instance of Novatian makes against the Eusebians, because for some time after Novatian was condemned in the West, his cause was abandoned in the East. Tillemont, Mem. t. 7. p. 277.
[550] Vid. supr. §6.
[551] Cyprian. de Unit. Eccl. 4.
[552] prothesmia
[553] a.d. 340.
[554] The Persian war. Hist. Arian. §11.
[555] Infr. §83 fin.
[556] Infr. §80.
[557] §64.
[558] §74.
[559] Supr. §6.
[560] Infr. §83.
[561] Bingh. Ant. X. v. 8.
[562] Infr. §71.
[563] Spring of 339 a.d. to autumn of 340.
[564] Hist. Ar. 9.
[565] Or rather, halts, monai. They are enumerated in the Itinerary of Antoninus, and are set down on Montfaucon's plate. The route passes over the Delta to Pelusium, and then coasts all the way to Antioch. These monai were day's journeys, Coustant in Hilar. Psalm 118, Lit. 5. 2. or half a day's journey, Herman. ibid; and were at unequal intervals, Ambros. in Psalm 118, Serm. 5. §5. Gibbon says that by the government conveyances, "it was easy to travel an 100 miles in a day along the Roman roads." ch. ii. Mone or mansio properly means the building, where soldiers or other public officers rested at night (hence its application to monastic houses). Such buildings included granaries, stabling, &c. vid. Con. Theod. ed. Gothofr. 1665. t. 1. p. 47, t. 2. p. 507. Du Cange Gloss. t. 4. p. 426. Col. 2.
[566] Vid. Bingh. Ant. II. xi.
[567] Athan. only suggests this, supr. Encyc. 3. S. Hilary says the same of the conduct of the Arians at Toulouse; "Clerks were beaten with clubs; Deacons bruised with lead; nay, even on Christ Himself (the Saints understand my meaning) hands were laid." Contr. Constant. 11.
[568] Julius here acquits Marcellus; but he is considered heretical by S. Epiphanius, loc. cit. S. Basil. Epp. 69, 125, 263, 265. S. Chrysostom in Hebr. Hom. ii. 2. Theodoret, Hær. ii. 10. vid. Petav. de Trin. i. 13. who condemns him, and Bull far more strongly, Def. F. N. ii. 1. §9. Montfaucon defends him (in a special Dissertation, Collect. Nov. tom. 2.) and Tillemont. Mem. tom. 7. p. 513, and Natalis Alex. Sæc. iv. Dissert. 30. [Prolegg. ch. ii. §3 (2) c.]
[569] Vid. Epiph. Hær. 72. 2, 3. and §47. infr.
[570] Vincentius and Vito.
[571] 1 Tim. i. 10.
[572] Joh. xiv. 27.
[573] The names of few are known; perhaps Marcellus, Asclepas, Paul of Constantinople, Lucius of Adrianople. vid. Montf. in loc. Tillem. Mem. tom. 7. p. 272.
[574] These outrages took place immediately on the dismission of Elpidius and Philoxenus, the Pope's legates, from Antioch. Athan. Hist. Ar. 12.
[575] e.g. Sarapammon and Potamo, both Confessors, who were of the number of the Nicene Fathers, and had defended Athan. at Tyre, were, the former banished, the latter beaten to death. vid. infr. Hist. Ar. 12.
[576] The Pseudo-Sardican Council, i.e. that of Philippopolis, retort this accusation on the party of Marcellus; Hilar. Fragm. iii. 9. but the character of the outrages fixes them on the Arians, vid. infr. §45, note [There were doubtless outrages on both sides].
[577] Vid. supr. §25.
[578] 1 Cor. xiv. 33.
[579] Ad Ep. Æg. 5. de Syn. 5.
[580] Eph. iv. 30.
[581] Hist. Arian. §67.
[582] Coustant in loc. fairly insists on the word "all," as shewing that S. Julius does not here claim the prerogative of judging by himself all Bishops whatever, and that what follows relates merely to the Church of Alexandria.
[583] St. Peter (Greg. M. Epist. vii. Ind. 15. 40.) or St. Mark (Leo Ep. 9.) at Alexandria. St. Paul at Ancyra in Galatia (Tertull. contr. Marcion. iv. 5.) vid. Coustant. in loc.
[584] Socrates says somewhat differently, "Julius wrote back....that they acted against the Canons, because they had not called him to a Council, the Ecclesiastical Canon commanding that the Churches ought not to make Canons beside the will of the Bishop of Rome." Hist. ii. 17. Sozomen in like manner, "for it was a sacerdotal law, to declare invalid whatever was transacted beside the will of the Bishop of the Romans." Hist. iii. 10. vid. Pope Damasus ap. Theod. Hist. v. 10. Leon. Epist. 14. &c. In the passage in the text the prerogative of the Roman see is limited, as Coustant observes, to the instance of Alexandria; and we actually find in the third century a complaint lodged against its Bishop Dionysius with the Pope. [Prolegg. ch. iv. §4.]
[585] diataxeis. St. Paul says houtos en tais ekklesiais diatassomai 1 Cor. vii. 17. ta de loipa diataxomai. Ibid. xi. 34. vid. Pearson, Vind. Ignat. p. 298. Hence Coustant in col. Athan. would suppose Julius to refer to 1 Cor. v. 4. which Athan. actually quotes, Ep. Encycl. §2. supr. p. 93. Pearson, loc. cit. considers the diataxeis of the Apostles, as a collection of regulation and usages, which more or less represented, or claimed to represent, what may be called St. Paul's rule, or St. Peter's rule, &c. Cotelier considers the diataxeis as the same as the didachai, the "doctrine" or "teaching" of the Apostles. Præfat. in Const. Apost. So does Beveridge, Cod. Can. Illustr. ii. 9. §5.
[586] [Petri] in Sede sua vivit potestas et excellit auctoritas. Leon. Serm. iii. 3. vid. contra Barrow on the Supremacy, p. 116. ed. 1836. "not one Bishop, but all Bishops together through the whole Church, do succeed St. Peter, or any other Apostle."
[587] Matt. xii. 36.