sharply reprimanded the Sicilian bishops for the alienation off church property, of which complaints had been laid before him in a Roman synod by the clergy of the despoiled churches (Ep. xvii.). The Eutychian controversy went far to aggrandize the position of Rome as the seat of dogmatic truth and the refuge of oppressed orthodoxy. Rome's pretensions to a superior jurisdiction are older than her claims to be the source of dogmatic truth. The claim of infallibility was yet unheard, but it went far to lay the ground of this claim that in the last great controversy about the Incarnation Rome's utterance became the standard of orthodoxy. The glory of being the safest dogmatic guide coalesced with increasing authority as the centre of discipline and government. True, the letter of Leo to Flavian went out for signature east and west on the authority of a council; there is no approach to a claim to dogmatic authority as bp. of Rome on Leo's part; still, the letter was Leo's letter and the stream of things was running in the direction of his exaltation. Moreover, the position of Rome at this period made Leo the recipient of appeal after appeal. Eutyches, Flavian, Eusebius, Theodoret, the presbyters Basil and John (Ep. lxxxvii.), made, or were supposed to have made, appeals, and gave Leo opportunities of asserting an old claim. The Council of Sardica had framed a canon, allowing appeals from discontented bishops to pope Julius. This canon, with the others of this council, was in the Roman church included with the canons of Nicaea, and as such had been quoted by the popes; but that it was not Nicene, the African church had shewn quite clearly in the time of Zosimus. Though Leo could not be ignorant of this fact, he still alleges the authority of Nicaea for the right of appeal (Ep. liv. p. 917, in the case of Flavian). No "custom of the Roman church" can justify this. (For the Roman canons, see collection in Migne's Patr. Lat. lv. init.; Gieseler, Eccl. Hist. § 92.)
Leo appears to make no exact or definite claim over the Eastern bishops through the Eutychian controversy. He professes his "universalis cura" for the welfare of the whole church (Ep. lxxv.) and claims to be kept fully alive to what goes on in the East (cf. Ep. to Flavian, xxiii.), while the power of excluding from his own communion gave him some hold on episcopal elections, which he requires to be notified to him with satisfactory proofs of the orthodoxy of new bishops (cf. his language at his confirmation of Anatolius's election); "nostra communio" all through his writings is an expression of much meaning and weight. Moreover, we have seen that he claimed a right of receiving appeals from all parts of the Christian world, and we shall see him trying to annul the authority of a canon of Chalcedon which displeased him. But when he writes his celebrated letter to Flavian, on the subject of the true faith of the Incarnation, he writes in a tone no wise different from that adopted by St. Cyril in his letters against Nestorius. The bp. of Ravenna (Peter Chrysologus), at the beginning of the Eutychian controversy, wrote to Eutyches recommending him to listen to Rome, because "the blessed Peter who lives and presides in his own see gives the truth of the faith to those who seek it" (Ep. xxv. ad fin.), but there is nothing of this tone in Leo's own words. He classes his letter with that of Cyril (Epp. lxvii.; lxix. 1006): "non aspernetur Anatolius," he says, "etiam meam epistolam recensere, quam pietati patrum per omnia concordare reperiet" (lxx. 1010). After the council of Chalcedon, he commends his own letter as confirmed by the council and witnessed to by patristic testimony (e.g. Ep. cxx. to Theodoret, c. 4; cf. esp. Ep. cx. 3, 117, where he fortifies himself by the authority of St. Athanasius, and Ep. cxxiii. 2, where he speaks of his tome simply as "synodalia decreta"; Ep. cxxxix. 4; Leo attached the "testimonia patrum" to his tome after the Robber council, Ep. lxxxviii. 3).
Of the Eastern bishops, THEODORET, in making his appeal (Ep. Iii.), addresses Leo in language very reverential to his see: "If Paul betook himself to Peter that he might carry back from him an explanation to those who were raising questions at Antioch about their conversation in the law, much more do I," etc.; but while he admits it expedient that the pope should have the first place ("primas") in all things, he grounds this position on (1) the greatness of Rome; (2) the continuous piety of the church; (3) the possession of the tombs of St. Peter and St. Paul: not the sort of prerogatives on which Leo would ground his primacy. Flavian addresses Leo in a way entirely consistent with the dignity of his own see. He informs him of the condemnation of Eutyches (Ep. xxii.), but only that Leo may put the bishops subordinate to him on their guard; and when Flavian asks for Leo's subscription (Ep. xxvi.), he asks it for an already canonically made deposition. At the council of Chalcedon, Leo was treated with all possible respect. He had required (Ep. lxxxix. to Marcian) that his legates should preside, "on account of the inconstancy of so many of his brethren." Certainly the doubtful orthodoxy of so many of the chief Eastern bishops, and the connexion of Anatolius with Dioscorus, would have made it difficult to find any one so fit as the Roman legates to preside. Moreover, all the influence of Marcian and Pulcheria was on the side of Leo, "giving him entire authority" (Theodor. Lector. lib. i.), except as regards the place of the council; hence there were reasons enough for giving him the presidency, even if Leo had not been Leo and Rome Rome. As it was, there was no direct opposition and the influence of his legates was strong enough to enforce in great measure his wishes as to Dioscorus. When the synod proceeded to read Leo's tome, some Illyrian and other bishops raised doubts on certain expressions in it. Explanations were given and conferences held, where those points were shewn by the legates and others to be in agreement with the doctrines of councils and the Ep. of Cyril (Labbe, iv. 367 C, D; 491 D). Finally, his letter was unanimously received, because it was in agreement with the decrees of Nicaea, Constantinople, and Ephesus, and the Epp. of St. Cyril (pp. 471 seq.). "Peter," the bishops cried, "spoke thus by Leo! Leo teaches truly! Cyril taught so! Eternal the mem-
