Church of Constantinople, the new Rome. Most justly did the Fathers grant privileges to the see of the ancient Rome, because she was the reigning (capital) city. Moved by the same motive, the one hundred and fifty bishops well-beloved of God, grant equal privileges to the most holy see of the new Rome, thinking, very properly, that the city that has the honour to be the seat of the empire and of the senate, should enjoy in ecclesiastical things the same privileges as Rome, the ancient queen city, since the former, although of later origin, has been raised and honoured as much as the latter." In consequence of this decree, the council subjected the dioceses of Pontus, of Asia,[1] and of Thrace, to the jurisdiction of the Bishop of Constantinople.
The legates of Pope Leo I. in the Council of Chalcedon opposed this canon. It was adopted, nevertheless; but the Fathers of the council addressed a respectful letter to Leo, in which, after alluding to the opposition of the legates, they add: "We therefore beg you to honour our judgment by your own decrees."
Romish theologians have claimed to see in this proceeding a proof that the Fathers of Chalcedon recognized in the Bishop of Rome a supreme authority over the decisions of the councils, which, they say, would be of no avail if not confirmed by him. But it is more just to see in this but an act of great propriety inspired by the love of peace and harmony. The council would of course desire that the West should be in concord with the East. The Bishop of Rome represented the West in the council, being the only bishop in the West possessing an apostolic see; again, his see was the first in honour in the universal Church, and evidently it was proper to entreat him to acquiesce in the decision of the council. He was not asked to confirm it, but by his own decrees to honour the
- ↑ Asia Minor is understood, the ancient Metropolis of which was Ephesus. The part of Asia confided to the jurisdiction of the Bishop of Antioch is called the East.
