tles. They were never abandoned by the Master whom they were ordained to preach. He taught by them, and told them what they should teach,, and he declared that it was he who was heard through his apostles. This charge to teach has been transmitted to all the bishops alike, we all possess it by right of inheritance, we all who announce in the place of the apostles, the name of the Lord in divers countries of the world, according to his word: 'Go teach all nations.' You must observe, my brethren, we have received a general order, and that Jesus Christ willed we should all execute it in discharging this duty. We should all participate in the labors of those to whom we have all succeeded." A Pope writing thus to a council was very far removed from the theories of modern Papacy. Celestine's letter was approved by the assembly, which in its enthusiasm cried out, "Celestinus the new Paul! Cyril the new Paul! Celestinus, defender of the faith! Celestinus, who agrees with the council! The whole council renders thanks to Celestinus! Celestinus and Cyril are one! The faith of the council is one! It is that of the whole earth!"
Celestine and Cyril were put in the same category as defenders of the Catholic faith. Neither had any authority except through the conformity of their doctrine with that of the council. Instead of considering Celestine as having inherited a universal authority from St. Peter, they compare him to St. Paul, the Doctor-Apostle.
The legates examined the Acts of the Council, and declared that they regarded them as canonical, "since," they said, "the Bishops of the East and West have taken part in the council, in person or by proxy." It was not, then, because the Bishop of Rome had directed or confirmed it.
The council, in its synodical letter addressed to the Emperor, relies upon the adhesion of the Bishops of the
