to Justinian's will is due the important fact that the Fifth council, the origin, purpose, and conduct of which had so little to commend them, came at last to be universally accepted, in the West as well as the East, though not without prolonged resistance in some parts of the West, as oecumenical and authoritative. For, though its anathemas against the dead and their writings were passed under imperial dictation in defiance of the pope and of the Western church, Vigilius's eventual approval of them was endorsed by his successors. There is no lack of contemporary authority for the history given above—viz. the Breviarium of Liberatus, archdeacon of Carthage; the Eccl. Hist. of Evagrius; the Chronicon of Victor, bp. of Tununum; the Pro Defensione Trium Capitulorum, and the Liber contra Mocianum of Facundus, bp. of Ermiana; and the Hist. Bell. Goth. and the Anecdota, or Hist. Arcana, of Procopius. The writings of Facundus are peculiarly valuable in giving an insight into the state of parties, and the course of events in which he was himself implicated, having been, with Victor Tununensis, a prominent opponent at Constantinople of the condemnation of the Three Chapters. We have also the letters written by Vigilius, of great historical value, and the Acts of the Fifth council, with contemporary documents preserved among them.
[J.B—Y.]
Vincentius (8), presbyter of Constantinople, intimately attached to Jerome, through whose writings we hear of him throughout the last 20 years of 4th cent. Jerome became acquainted with him when he came to Constantinople in 380, from which time Vincentius shared his interests and pursuits. To him, with Gallienus, Jerome dedicated his translation of Eusebius's Chronicle in 382 (Hieron. cont. Joan. Hieros. c. 41). We may therefore suppose he was ordained early in 382. But he never fulfilled the office of presbyter. That he knew Greek and Latin and was interested in general history is shewn by Jerome's preface to the Chronicle of Eusebius. He shared Jerome's admiration of Origen, then at its height, and asked Jerome to translate all his works into Latin. In 382 he accompanied Jerome to Rome, but without intending to stay there. We do not hear of him during Jerome's stay, but they left Rome together in 385 and settled at Bethlehem (cont. Ruf. iii. 22). He shared Jerome's studies and his asceticism and controversial antipathies. He was severe in his judgment upon Vigilantius (Hieron. Ep. lxi. 3, a.d. 396), and co-operated eagerly in the subsequent condemnation of Origenism. In 396 or 397 he went to Rome, for what cause is unknown (cont. Ruf. iii. 24). No doubt he took part in the proceedings against Origenism, in which Eusebius of Cremona and Jerome's Roman friends were actively engaged. On his return to Bethlehem in 400 he was full of the subject. All Rome and Italy, he reported, had been delivered; and his praise of Theophilus of Alexandria as having by his letter to the pope Anastasius procured this deliverance is communicated to that prelate in Jerome's letter (Ep. 88, ed. Vall.) to him, the last mention of Vincentius which we have.
[W.H.F.]
Vincentius (11) Lirinensis (Vincent of Lerins), St., a distinguished presbyter of Gaul in 5th cent. Date of birth uncertain; must have died in or before a.d. 450.
Authorities.—Gennadius, Vivorum Illustrium Catalogus (c. 64). References to himself and to his times in his chief (most probably his sole) work, the Commonitorium.
Life.—Concerning the events of Vincent's life we are almost entirely ignorant. He was a native of Gaul, possibly brother of St. Loup, bp. of Troyes (LUPUS (2)], involved in the turmoils of worldly life before his retirement into a monastery near a small town, remote from the stir of cities. This was that of Lerins (Lerinum), situated in the island of that name near Antibes, now known as L’Ile de St. Honorat, from the founder of this celebrated institution. Here he wrote adversus Profanas Omnium Novitates Haereticorum Commonitorium, almost 3 years (as he tells us in c. 42) after the council of Ephesus, i.e. in 434.
Writings.—The only one universally admitted to be the genuine and authentic production of Vincent is briefly known as Commonitorium. In the form in which we have it it extends, even in a 12mo ed., to only 150 pages, and consists of 42 short chapters. Peregrinus (as Vincent called himself) begins by stating that he thought it might be useful and in accordance with scriptural precepts (Deut. xxxii. 7; Prov. xxii. 17, iii. 1) to write down certain principles which he had received from holy Fathers. His tests to discern the truth of the Catholic faith from heresy will be sought first in the authority of the divine law, and next in the tradition of the Catholic church. The second source of information would not be needed had not all the leading heretics claimed the support of Holy Scripture (cc. i. ii.). We must hold that which has been believed everywhere, always, by all ("quod ubique, quod semper, quod ab omnibus creditum est"); in other words, we must follow Universitatem, Antiquitatem, Consensionem; understanding by the last the agreement of all, or almost all, bishops and doctors (c. ii.). A small portion of the church dissenting from the rest must be cut off like an unsound limb; nay, even a large portion if it does not abide by antiquity. Illustrations are afforded negatively by Donatism and Arianism; positively by the teaching of St. Ambrose and other eminent confessors (cc. iv.–viii.). Antiquity was on the side of pope Stephen, bp. of the apostolic see, and against the excellent Agrippinus, bp. of Carthage, who desired to rebaptize heretics. True, the rebaptizers claim the sanction of the holy Cyprian; but to do so is behaving like Ham towards Noah, for on this point that pious martyr erred (cc. ix.–xi.). Apostolic warrant for what has been advanced may be found in St. Paul's writings, e.g. in Tim. and Tit. (passim), Rom. xv. 17, and Gal. i. 7-10. Those who would make accretions to the faith stand thereby condemned for all time. The Pelagians are such (cc. xii.–xiv.). Valentinus, Photinus, Apollinaris, and others are similarly condemned by the warnings of Moses (Deut. xiii. 1-11). Even good gifts, such as those of Nestorius, or useful labours like those of Apollinaris against Porphyry, cannot be pleaded against their novelties (cc. xv. xvi.). He ex-
