present adopted it as the expression of their faith. They next read a letter in which Nestorius set forth his doctrine: it was condemned. Juvenal of Jerusalem proposed to read the letter of the very holy Archbishop of Rome to Nestorius; then was read the third dogmatic letter of St. Cyril; this was the synodal letter with the twelve anathemas. It was declared that the doctrine of the Bishop of Rome and that of St. Cyril were agreeable to the Nicene Creed.
The testimony of the fathers in the East and West was then opposed to the errours of Nestorius. There was read a letter written by the Bishop of Carthage in the name of the African bishops, who could not be present at the council, and of whom St. Cyril was the delegate. That was approved. Finally the sentence was pronounced and signed by all the bishops. St. Cyril signed thus: "Cyril, Bishop of Alexandria, I have subscribed, judging with the Council." The other bishops adopted the same form. It must be observed that St. Cyril did not sign as representative of the Bishop of Rome. If he had consented to use the delegated powers of Celestine, it was simply to be prepared in case Nestorius should have wished to dispute his precedence. Consequently that delegation had not the importance that Romish theologians delight in ascribing to it.
The Bishop of Antioch had not arrived when the condemnation of Nestorius was pronounced. They pretended that Cyril was judge in his own cause, against the Bishop of Constantinople. The Emperor declared in favour of the latter, and his party claimed that the discussion should be reöpened. It was at this time that the Bishop of Rome sent three legates to represent him. They were bearers of a letter which commenced thus: "The assembly of the bishops manifests the presence of the Holy Spirit; for a council is holy and should be venerated, as representing a numerous assembly of Apos-
