of Africa solemnly excommunicated him in a council in 551.[1]
Without passing on the question at issue, these facts show clearly that in the sixth century the Bishop of Rome was regarded neither as infallible nor as the centre of Catholic unity; that this centre was believed to rest only in the pure and orthodox faith, and in the councils that represented the whole Church.
Vigilius, alarmed by the condemnations that were showered upon him, asked the Emperor for an œcumennical council to close the discussion. Justinian consented, and convoked the bishops. Vigilius withdrew his signature, and it was agreed that all should let the matter rest until the decision of the council. This proves that at Rome, as elsewhere, no infallible doctrinal authority was recognized, except that of the episcopate — the only interpreter of the universal faith.
Vigilius refused to attend the meetings of the council under pretext that the West was not as numerously represented as the East. He was told that the number of Western bishops then at Constantinople was greater than it had been at the other œcumenical councils. This objection raised by Vigilius proves that he did not think he could, by his presence or by delegation, give an œcumenical character to a council, as is now assumed at Rome. Nevertheless, Vigilius sent to the council his opinion upon the Three Chapters, opposing their condemnation. The council paid no heed to his opposition, examined carefully the three writings, and condemned the doctrine in them as opposed to anteriour councils, particularly to that of Chalcedon, which was solemnly recognized as œcumenical, on the same ground with those of Nicea, Constantinople, and Ephesus.
Before giving sentence, the council rehearsed its pro-
- ↑ See Facundi Op., edit, of Father Sirmond; and for the documents, Labbe's Collection of Councils. See also the Eccl. Hists. of Evag. and Theoph.
