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Cancer Drugs 1st Edition Judy Matray-Devoti Digital
Instant Download
Author(s): Judy Matray-devoti
ISBN(s): 9780791085547, 0791085546
Edition: 1
File Details: PDF, 4.09 MB
Year: 2007
Language: english
DRUGS
The Straight Facts
Cancer Drugs
DRUGS The Straight Facts
Alcohol
Alzheimer’s Disease and Memory Drugs
Anti-Anxiety Drugs
Antidepressants
Barbiturates
Birth Control Pills
Body Enhancement Products
Cancer Drugs
Cocaine
Codeine
Date Rape Drugs
Designer Drugs
Diet Pills
Ecstasy
Hallucinogens
Heroin
Inhalants
Marijuana
Morphine
Nicotine
Opium
Peyote and Mescaline
Prescription Pain Relievers
Ritalin and Other Methylphenidate-Containing Drugs
Sleep Aids
DRUGS
The Straight Facts
Cancer Drugs
Consulting Editor
David J. Triggle
University Professor
School of Pharmacy and Pharmaceutical Sciences
State University of New York at Buffalo
Cancer Drugs
All rights reserved. No part of this book may be reproduced or utilized in any
form or by any means, electronic or mechanical, including photocopying,
recording, or by any information storage or retrieval systems, without permission
in writing from the publisher. For information contact:
Chelsea House
An imprint of Infobase Publishing
132 West 31st Street
New York NY 10001
Maltray-Devoti, Judith.
Cancer drugs / Judith Matray-Devoti.
p. cm. — (Drugs : the straight facts)
Includes bibliographical references and index.
ISBN 0-7910-8554-6 (hardcover)
1. Cancer—Chemotherapy—Juvenile literature. 2. Antineoplastic
agents—Juvenile literature. I. Title. II. Series.
RC271. C5M17 2006
616.99’4061—dc 22 2006020616
Chelsea House books are available at special discounts when purchased in bulk
quantities for businesses, associations, institutions, or sales promotions. Please call our
Special Sales Department in New York at (212) 967-8800 or (800) 322-8755.
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Bang EJB 10 9 8 7 6 5 4 3 2 1
All links and web addresses were checked and verified to be correct at the time
of publication. Because of the dynamic nature of the web, some addresses and
links may have changed since publication and may no longer be valid.
Table of Contents
Drugs and Their Uses
David J. Triggle, Ph.D. 6
Introduction 9
2. Alkylating Agents 22
3. Antimetabolites 38
4. Natural Products 48
8. Miscellaneous Agents 99
Glossary 117
Bibliography 123
Index 126
Drugs and Their Uses
For many thousands of years, humans have used a variety of
agents to cure their ills, promote their well-being, relieve their
misery, and control their fertility. Until the beginning of the
twentieth century, these agents were all of natural origin,
including many of plant origin as well as naturally occurring
elements such as arsenic and antimony. The sixteenth century
alchemist and physician known as Paracelsus used mercury
and arsenic in his treatment of syphilis, worms, and other dis-
eases that were extremely common at that time; his cure rates
remain unknown. It is of interest, though, that arsenic trioxide
is still used today, albeit in limited fashion, as an anticancer
agent, and antimony derivatives are used in the treatment of
the tropical disease leishmaniasis.
Our story of modern drug discovery begins with the Ger-
man physician and scientist Paul Ehrlich. Born in 1854, Ehrlich
became interested in the ways in which synthetic dyes, then
becoming a major product of the German fine chemical indus-
try, could selectively stain certain tissues and cellular compo-
nents. He reasoned that such dyes might form the basis for
drugs that would selectively interact with diseased cells and
organisms. One of Ehrlich’s early successes was the arsenical
“606”—patented under the name Salvarsan—as a treatment
for syphilis. Ehrlich’s dream was to create the “magic bullet,” a
drug that would with absolute specificity target only the dis-
eased cell or the disease-causing organism and not affect
healthy tissues and cells. In this he was not successful, but his
research did lay the groundwork for the subsequent great dis-
coveries of the twentieth century, including the discovery of
the sulfonamide drugs and the antibiotic penicillin. The latter
agent saved countless lives during World War II.
From these original advances has come the vast array of
drugs that are available to the modern physician. We are
increasingly close to Ehrlich’s aim of a magic bullet: Drugs can
now target very specific molecular defects in a number of can-
cers, and doctors today have the ability to interrogate the
6
human genome to more effectively match the drug with the
patient. In the next one or two decades, it is almost certain that
the cost of reading an individual genome will be sufficiently
cheap that such “personalized” medicines will become the rule
rather than the exception. These drugs do, however, carry very
significant costs of both discovery and delivery, thus raising
significant social issues of availability and equity of medical
treatments.
Despite these current discoveries, it is interesting to note
that a very significant fraction of the currently available drugs,
notably antibiotics and anticancer agents, are either natural
products or are derived from natural products. Such chemicals
have been forged in the crucible of evolution and have pre-
sumably been derived by nature for very specific biological
purposes.
The twenty-first century will continue to produce major
advances in medicines and medicine delivery. Nature, however,
is also a resilient foe. Diseases and organisms develop resistance
to existing drugs so that new molecules must be constantly
sought. This is particularly true for anti-infective and anti-
cancer agents. Additionally, new and more lethal forms of
existing diseases can rapidly develop and with the ease of travel
can easily assume pandemic form. Hence the current concerns
about avian flu. Also, diseases that have been previously dor-
mant or geographically circumscribed may suddenly break out
worldwide. In this way, for instance, an Ebola epidemic would
produce many casualties. Finally, there are serious concerns for
man-made epidemics through the deliberate spread of existing
biological disease agents or through the introduction of a lab-
oratory-manufactured or rejuvenated organism such as small-
pox. It is therefore imperative that the search for new
medicines continues.
All of us at some point in life will take a medicine, even if
it is only aspirin for a headache. For some individuals, drug use
will be constant throughout life, as in the current treatment of
7
AIDS, or will take place only during a certain stage, such as a
woman taking hormonal contraceptives during her period of
fertility. Quite generally, as we age we will likely be exposed to
a variety of medications from childhood vaccines to pain-
relieving drugs in a terminal disease. It is not easy to get accu-
rate and understandable knowledge about the drugs that are
used to treat diseases. There are, of course, highly specialized
volumes and periodicals for the physician and scientist, but
these demand a substantial knowledge basis and experience to
be fully understood. Advertising on television provides only
fleeting information and is usually directed at a single drug;
hence the viewer has no means to make a critical or knowl-
edgeable evaluation. The intent of this series of books—Drugs:
The Straight Facts—is to present to students a readable, intelli-
gent, and accurate description of drugs available for specific
diseases, why and how they are used, their limitations, and
their side effects. It is our hope that this will provide students
with sufficient information to satisfy their immediate needs
and give them the background to ask intelligent questions of
their health care providers when the need arises.
8
Introduction
A little over a century ago, oncology—the study of cancer and
its treatment—was just getting its start. Some cancers could be
treated with surgery, but there were no real drugs for cancer
treatment, and a diagnosis of cancer was pretty much a death
sentence. Today, oncology is a medical specialty and a detailed
education in cancer and its treatments takes years to complete.
The diagnosis of cancer has changed from a message of hope-
lessness to one of increased survival, better quality of life, and,
in some cases, even hope for a complete cure.
In the past century, so much has happened to improve
cancer therapy that no single book can adequately cover it all.
The uses of surgery, radiation, drugs, and other therapies have
all made major strides. This book is designed to introduce the
reader to some of the drugs that are currently available.
Remember that these drugs are only part of the therapies avail-
able to any cancer patient, and a course of treatment may
include all or some of the other treatment options available.
Each type of cancer is best suited to a particular combination
of treatments, and each patient’s case has its own unique fea-
tures, requiring a customized approach. Only the basic meth-
ods of activity, known risks of use, and unique characteristics
of each drug will be described. A doctor should be consulted to
put this information into context for any individual patient.
Keep in mind that the information in this book describes
the anticancer drugs available in the United States at the time
of printing. Some of these drugs may or may not be available
in other countries, and some drugs available overseas have not
been approved for use in the United States. When they are
available overseas, the drugs mentioned in this book may have
a different brand name.
9
1
The Cellular Basis
of Cancer
The word cancer comes from the Greek word karkinos, for “crab.” The
physician Hippocrates gave the disease this name around 460 B.C.E.
because blood vessels growing through the tumors he observed
reminded him of the shape of crab claws. Hippocrates’s was not the
first written record of the disease. The earliest known description of
cancer was found in an ancient Egyptian papyrus written between
3000 and 1500 B.C.E. Clearly, this disease was recognized a long time
ago, inspiring many different attempts through the years to explain
its cause and to cure it. Early physicians saw that surgery, when pos-
sible, often did not stop the return of this devastating disease, so they
turned to the natural world for substances to help eliminate cancer
regrowth.
As long ago as 300 B.C.E., extracts of ginger root may have been
used to treat skin cancers, and the Greek physician Dioscorides
(c. 40–90 C.E.) recorded the use of red clover and the autumn crocus,
Colchicum autumnale, to treat a variety of cancers. These and many
other records of attempted therapies eventually led to the develop-
ment of modern drugs to fight cancer. For example, in 1938, scien-
tists looked further into the ancient Roman use of the autumn
crocus and successfully extracted the anticancer drug colchicine.
The search for drugs to treat cancer truly entered the modern era
as scientists gained an increased understanding of how cells—espe-
cially cancer cells—worked. In this chapter, you will learn about the
10
The Cellular Basis of Cancer 11
cell, how cancer cells differ from normal cells, and how cancer
drugs take advantage of cellular mechanisms to eliminate can-
cer cells.
controls that keep too many of them from entering the cycle at
once and that make them die off when they should.
Class Characteristic
Alkylating agents Share a similar chemical
structure
Antimetabolites Target cell metabolism
Natural products Derived from plant source
Hormones and hormone antagonists Mimic the body’s hormones or
block them
Molecularly targeted agents Target particular cellular
chemicals
Biological response modifiers Affect the body’s immune system
response
Miscellaneous agents Variety of mechanisms,
structures, and sources
22
Alkylating Agents 23
Figure 2.1 Mustard gas warning poster from World War II.
Source: National Museum of History, Washington, D.C.
Many of these agents are also available in generic form through various manufacturers.
Alkylating Agents 27
NITROGEN MUSTARDS
There are several nitrogen mustards in use as cancer treat-
ments, including mechlorethamine, melphalan, chlorambucil,
cyclophosphamide, and ifosfamide. Mechlorethamine was the
prototype for the alkylating agents. It is not often used today
except in combination regimens for the treatment of
Hodgkin’s disease. It is sometimes used topically (on the skin)
Alkylating Agents 29
ALKYL SULFONATE
The alkyl sulfonates differ in chemical structure from the rest
of the alkylating agents by including a group of atoms that con-
tain sulfur and oxygen. Busulfan is currently the only alkyl sul-
fonate used as a cancer treatment.
Busulfan was manufactured in an attempt to create an
alkylating agent that would be less toxic than
mechlorethamine. It has a limited range of activity against can-
cer, and is indicated only for the palliative (easing symptoms
without curing) treatment of chronic myelogenous leukemia.
Unfortunately, myelosuppression is its most common adverse
event, and it can occasionally cause a fatal liver disorder.
NITROSOUREAS
Nitrosoureas include carmustine (BCNU), lomustine
(CCNU), and streptozocin. They have a chemical structure
derived from the nitrogen mustards.
Carmustine is used to treat multiple myeloma and cer-
tain lymphomas when given by injection. A special form of
34 CANCER DRUGS
TETRAZINES
The tetrazines, which include dacarbazine (DTIC) and temo-
zolomide, were synthesized in the laboratory from the struc-
ture of the nitrogen mustards. Like the nitrogen mustards, they
are effective alkylating agents.
Dacarbazine is one of the few cancer drugs that work against
the skin cancer melanoma. In addition to myelosuppression, it
Alkylating Agents 35
METAL SALTS
The metal salts include cisplatin, carboplatin, and oxaliplatin.
Although these drugs are alkylating agents, they do not share a
chemical structure with the nitrogen mustards. Instead, they
get their ability to interfere with the structure of DNA from the
existence of an atom of platinum in their molecule. The plat-
inum is highly reactive and readily forms bonds with parts of
the DNA molecule. Remember that like other cancer drugs,
these alkylating agents will affect all cells in the body.
Cisplatin was the first of the platinum compounds found
to be active against cancer. This drug may be best known as
being part of the treatment regimen for Lance Armstrong, the
champion bicycle rider who not only won the grueling Tour de
France seven times, but also won his fight against testicular
cancer. It is approved for use in advanced testicular, ovarian,
38
Antimetabolites 39
ANTIMETABOLITE DRUGS
Table 3.1 lists the currently available antimetabolite cancer
drugs in the United States. They are all analogs (chemical com-
pounds that are structurally similar to, but slightly different
from, another compound) of chemicals that are normally
essential for cellular functions.
Many of these agents are also available in generic form through various manufacturers.
Category Generic name Trademark name
(alternative name) (manufacturer or distributor)
Folic acid analogs Methotrexate sodium (generic; produced by various
manufacturers)
Pemetrexed Alimta® (Eli Lilly and Company)
As with all anticancer drugs, normal cells are affected, too, but
they are usually better able to recover from the drug’s effects
than cancer cells are.
In a normal cell, an enzyme converts folic acid to a form
that the cell can use as it makes the purines it needs. Antifolates
fool cancer cells in two important ways:
• Once inside, the cell tries to use the antifolate the same way
it normally uses folic acid, but is unable to change the
42 CANCER DRUGS
cell and small cell types. Methotrexate is also used with other
chemotherapeutic agents in the treatment of advanced-stage
non-Hodgkin’s lymphomas. It is also approved for treating
some noncancerous diseases such as psoriasis and certain types
of arthritis, and may be given orally or intravenously.
Pemetrexed is used, in combination with cisplatin, for
the treatment of malignant pleural mesothelioma. This is a
rare cancer of the cells of a membrane (pleura) that lines the
abdominal cavity, heart, and lungs, and often occurs in
response to asbestos exposure. Pemetrexed is also used as a
single-agent therapy for non-small cell lung cancer
(NSCLC).
Pemetrexed is given by intravenous infusion only. Patients
also receive folic acid and vitamin B12 supplements during
therapy to help their normal cells recover from toxicities.
Pyrimidine Analogs
The pyrimidine analogs—which include fluorouracil (5-
FU), floxuridine, cytarabine, capecitabine, and gemc-
itabine—share the ability to either block the cell’s
production of pyrimidines, or be successfully incorporated
into the cell’s DNA or RNA. They interfere with the resulting
DNA’s or RNA’s ability to function normally. Some of these
drugs can do both.
Floxuridine and capecitabine are metabolized by the
liver, which turns them into 5-FU. Their anticancer activi-
ties are caused by the 5-FU that is produced. The cell incor-
porates 5-FU into both RNA and DNA. As a result, cell
growth is impaired. Cells that are actively growing incorpo-
rate these drugs more readily, so tumor cells and the fre-
quently dividing cells of the body (such as those in the bone
marrow, gastrointestinal tract, hair follicles, and nails) are
most affected. The activity of 5-FU is enhanced by a chemi-
cal called leucovorin, and patients often receive these drugs
in combination.
5-FU is given by intravenous injection to treat cancer of
the colon, rectum, breast, stomach, and pancreas. The FDA has
not approved a tablet form of the drug, which is in common
use in other countries. Floxuridine is given by intraarterial (into
the artery) injection into the liver to treat gastrointestinal
tumors that have spread to the liver. Capecitabine is an oral
drug that is used in combination therapy to treat advanced and
metastatic (cancer that has spread to a site in the body that is
distant from where it originated) colon and breast cancers.
Diarrhea can be a serious problem for patients who take this
drug.
Gemcitabine both inhibits the cell enzymes that create the
pyrimidine bases and replaces cytosine in the manufacture of
DNA, effectively stopping the production of any DNA strand
into which it is incorporated. It is used in combination therapy
for advanced or metastatic breast and non–small cell lung
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learned the above-mentioned Doctrine[1103], which, upon the
Authority of such a Tradition, countenanced by some Passages in the
Revelations[1104], and one Text in St. Paul, was embraced and held by
the most eminent Men for Piety and Learning, at that time, in the
Church; and, among the rest, by Irenæus, and Justin the Martyr.
And yet such a Doctrine is now rank Heresy in the Church of Rome.
But, by declaring it such, have they not overset their own System,
which places Tradition upon a Level with the Canonical Books of the
Scripture? Can they allege a more antient How little Tradition
Tradition, one more universally received, or to
equally countenanced by Scripture, in favour of be depended upon.
the many traditional Articles of Faith, which they have obtruded
upon the World? Papias declares, he received the above-mentioned
Doctrine of those who had learned it immediately of the Apostles. If
such a Tradition be rejected as false, what other has a Right to be
admitted as true? If we deny or question St. Peter’s having been at
Rome, Tradition, and the Authority of Irenæus (for all the others
have copied from him), are immediately produced against us. But
what Weight either ought to bear, the Case before us sufficiently
demonstrates.
To return to Apollinaris: It is very certain, that he held and taught
the Doctrine of the Millenarians; but it is no less certain, that such a
Doctrine was not condemned, as Baronius pretends[1105], by the
Council of Rome in 378. since many eminent Men in the Church held
it, and Sulpitius Severus among the rest, after that Council, without
being deemed Heretics on that score. The The Apollinarists
Sentence pronounced against Apollinaris, and con-
his Disciples, by the Council of Rome, was demned by several
Councils.
confirmed by a Council held the same Year at
Alexandria[1106], by an Oecumenical Council assembled at
Constantinople in 381. and by the Council of Antioch in 379[1107].
However, the Apollinarists, though thus condemned and deposed by
all the Councils of the East and West, as we read in Gregory
Nazianzen[1108], still kept their Ground, till Recourse was had to the
Secular Power. For the Emperor Theodosius, at Penal Laws enacted
the Request of Nectarius Bishop of against them.
Constantinople, enacted a Law, dated the Tenth of March 388.
forbidding the Apollinarists to hold Assemblies, to have any
Ecclesiastics or Bishops, or to dwell in the Cities[1109]. As this Law was
executed with the utmost Rigour, at least against the leading Men of
the Party, who were banished the Cities, and confined to the
Deserts[1110], the Apollinarists were in a few Years reduced to a very
small Number, when they begged to be admitted to the Communion
of the Catholic Church, which was in the End granted them by
Theodotus[1111], who governed the Church of Antioch, from the Year
416. to 428. But as their Conversion was owing not to Conviction,
but Persecution, they still held in their Hearts the same Sentiments,
which ever must happen in the like Case; nay, and privately instilled
their Errors into the Minds of many, whose Faith had been, till that
time, untainted[1112]. It was to these pretended Catholics, or
disguised Apollinarists, that the Eutychian Heresy, and that of the
Monothelites, of whom I shall speak hereafter, owed their Birth[1113].
Hence the Emperor Marcian, by an Edict in 455. declared the
Eutychians to be Apollinarists, and consequently liable to the same
Penalties[1114]. As for Apollinaris himself, he died about the Year 392.
having maintained, to the Hour of his Death, the same Sentiments,
in which he had lived; and, with them, the same outward
Appearance, at least, of a most holy and exemplary Life[1115]; which
is all the Authors of those Times Will allow him.
While Damasus, and the other Western New Disturbances
Bishops, were wholly intent upon suppressing raised by Ursinus.
the Heresy of Apollinaris, and restoring the Eastern Churches to their
former Tranquillity, the Antipope Ursinus, laying hold of that
Opportunity, arrived privately at Milan, and there joined the Arians,
upon their promising to support him with the whole Power of their
Party[1116]. But Ambrose, who then governed that Church, and kept a
watchful Eye over the Flock committed to his Care, gave immediate
Notice of their clandestine Meetings, and pernicious Designs, to the
Emperor Gratian, who soon after ordered Ursinus to quit Italy, and
confined him to Cologne[1117]. During his Exile his Partisans were not
idle; they found the Emperor Gratian, who in 375. had succeeded his
Father Valentinian I. warmly engaged in favour of Damasus: they
well knew, that so long as he continued in that Disposition, it would
be in vain to solicit the Return of Ursinus, or to put up any Petition in
his Behalf. In order therefore to estrange the Damasus falsly ac-
Mind of the Emperor from Damasus, they cused, but cleared
suborned a Jew, named Isaac, who had by
the Emperor.
embraced the Christian Religion, but was then
returned to Judaism, to accuse him before the Civil Magistrate of an
heinous Crime, which I find not specified by any of the Antients. But
the Emperor, taking upon himself the judging of that Cause, soon
discovered the Innocence of the Accused, and the Malice of the
Accuser; and therefore, honourably acquitting the former, and
punishing the latter according to his Deserts, confined him to a
Corner of Spain[1118].
This Attempt on the Reputation of Damasus was not the only
Thing that gave him great Uneasiness at this time. The Emperor
Valentinian had transferred, as I have related above, the Power of
judging Bishops, such at least as were concerned in the Schism of
Ursinus, from the Civil Magistrate to the Bishop of Rome. But several
Bishops, though deposed by him, still Some Bishops, de-
maintained themselves in their Sees, with open posed by Damasus,
Force, in Defiance of his Sentence, and the keep their Sees.
Imperial Law. Among these were the Bishop of Parma, and
Florentius Bishop of Puzzuolo, who, for their Attachment to Ursinus,
had been both deposed by Damasus, and other Bishops assembled
at Rome[1119]. The Donatists too, notwithstanding the severe Laws
enacted against them by several Emperors, had got Footing in Italy,
and in Rome itself, where they were known by the Names of
Montenenses, and Rupenses, on account of their assembling in a
Church or Oratory, which they had among the neighbouring Rocks
and Mountains[1120]. They had a Bishop of their own, either sent from
Africa, or ordained by Bishops sent from thence for that Purpose.
Claudian, who governed them at this time, was their Fifth Bishop of
Rome[1121]. The Emperor ordered him to be sent back to Africa,
whence he came. But though he had been several times imprisoned,
in order to oblige him by that means to return, he could not even so
be prevailed upon to abandon his Flock; but continued at Rome,
perverting many there, and rebaptizing all he could pervert[1122]. To
put a Stop to these Evils, the Bishops of Italy, The Italian Bishops
assembling at Rome, had recourse to the recur to the
Emperor Gratian, acquainting him with the Emperor.
Conduct of the contumacious Bishops, and earnestly intreating him
to cause the Law, commanding the Bishops to be judged by the
Bishop of Rome, and not by the Civil Magistrate, which he himself
had enacted with his Father, to be put in Execution. By that Law, the
Emperor, in all Likelihood, only intended to confirm, with respect to
the Bishop of Rome, the Canons of the Church, appointing the
Metropolitan, with his Council, Judge of the Bishops of his Province
in Ecclesiastical Causes. But the Bishops, assembled on this Occasion
at Rome, attempted to extend the Authority of the Bishop of Rome,
far beyond the Bounds to which the Emperors and Canons had
confined it. For, in their Letter to Gratian, they Their letter to him.
suggested the following Regulations as
necessary for the Tranquillity of the Church, and intreated him to
establish them by Law: 1. That if any, who had been condemned by
the Bishop of Rome, or other Catholic Bishops, should, after such
Condemnation, presume to keep their Churches, they should be
banished from the Territories of the Cities, where they had been
Bishops. 2. That such as should refuse, when lawfully summoned, to
appear before the Bishops, should be obliged, by the Prefect of Italy,
or his Vicar, to repair to Rome, to be judged there. 3. That, if the
accused Bishop resided in a distant Province, he should be obliged,
by the Judges of the Place, to appear before his Metropolitan; and, if
his Metropolitan was suspected as partial, or prejudiced against him,
he might be allowed to appeal to the Bishop of Rome, or to a
Council of Fifteen neighbouring Bishops; but, if the Accused was
himself a Metropolitan, he should either repair to Rome, or appear
before such Judges as the Bishop of Rome should appoint; and,
when thus condemned, submit to the Sentence[1123]. In Behalf of the
Bishop of Rome in particular they begged, in the What they demand
same Letter, that, as he was above other in
Bishops by the Prerogative of the Apostolic See, particular for the
Bishop of Rome.
though upon a Level with them as to the
Ministry, he might not be obliged to appear before the Civil
Magistrate, since other Bishops had been exempted from their
Jurisdiction, but before a Council, or that the Emperor would reserve
to himself the Cognisance of what concerned him, leaving to the
ordinary Judges the Power of examining Facts and Witnesses, but
not the Authority of pronouncing Sentence[1124]. The Emperor’s
What Answer the Emperor returned to the Answer.
Council, we know not; but, in a Rescript, addressed to the Vicar
Aquilinus, after summing up the Heads of the Letter from the
Council, and severely reprimanding his Officers for their Neglect, in
not causing the Imperial Law to be put in Execution, he confirms the
Rescript address’d to Simplicius, which I have mentioned above;
commands the Bishop of Parma, Florentius of Puzzuolo, and
Claudian the Donatist, with all those who shall be condemned by the
Councils, as Disturbers of the Quiet of the Church, to be driven from
their Dioceses, and banished an Hundred Miles from Rome: he
grants all the Council had desired, with respect to the judging of
Bishops; but requires the Bishop of Rome to act with the Advice of
Five or Seven other Bishops; and, lastly, he forbids Persons of
infamous Characters, or known Slanderers, to be admitted as
Informers or Witnesses against Bishops[1125]. In this Rescript he
takes no notice of what the Council had asked for the Bishop of
Rome in particular.
From these Pieces, which are still extant, it is In what Sense the
manifest beyond all Dispute, as the Reader must Pope above other
have observed, that, in the Year 378. when this Bishops.
Council was held, no Prerogative was yet discovered in the Pope,
peculiar to him, and not common to all Bishops, besides that of
Rank, which arose from the Dignity of his See, that is, from his being
Bishop of the Metropolis of the Empire; for, in that respect alone, the
Bishops, who composed the Council, acknowleged him to be above
them; nay, by declaring themselves, in express Terms, equal to him
as to the Ministry, they seem to have taken particular Care, that no
Room or Pretence should be left for his claiming a Superiority in any
other respect. And how great would their Surprize have been, had
Damasus, in hearing that Part of their Address to the Emperor,
started up, and, protesting against it, as derogatory to his
Prerogative, declared, that, to him all Power was given in Heaven
and on Earth; that, so far from being equal to him, they, and all
other Bishops, were but his Deputies and Delegates; that the Power,
Authority, and Jurisdiction, which they enjoyed, were derived to
them from the Plenitude of his! Had he talked in this Strain, the
whole Council would have concluded him delirious. And yet these are
the Sentiments of his Successors; these the very Words, with which
they and their Divines have expressed them[1126]; so that it is now
reckoned Heresy not to believe what in the Fourth Century it had
been deemed Madness to have gravely uttered. The Power he now
It would perhaps have seemed still more strange claims unknown in
and surprising to the Fathers of the Council, the
Time of Damasus.
however prejudiced in his Favour, if Damasus,
instead of gratefully acknowleging their Regard for him in petitioning
the Emperor, that he might not be judged by the Civil Magistrate,
but either by a Council, or the Emperor himself, had severely
rebuked them as Strangers to, or Betrayers of, his inherent Right,
acquainting them, that, in virtue thereof, all Men were to be judged
by him, but himself by no Man[1127]; that the greatest Monarchs were
his Slaves and Vassals, and he King of Kings, Monarch of the World,
sole Lord and Governor both in Spirituals and Temporals[1128]; that he
was appointed Prince over all Nations and Kingdoms[1129]; that his
Power excelled all Powers[1130]; that it was necessary to Salvation for
every human Creature to be subject to him[1131]. And yet these are
the Notions, that have been uttered by his Successors, and the very
Terms in which they were uttered. In the Age I am now writing of,
they had been looked upon no otherwise than the Ravings of a
distempered Brain; but they are now held by the Church of Rome,
and her Divines, as Oracles, and inserted as such into her Canons.
Bellarmine owns, that, in the Fourth Century, the Pope was still
subject to the Emperors, nay, and to the Civil Magistrate, without the
least Distinction between him and other Vassals. But this Subjection,
says he, in his Apology against King James[1132], the Emperors
exacted by Force, because the Power of the Pope was not known to
them. Nor to any body else, he might have added, since the Writers
of those Times seem to have been no better acquainted with the
Power of the Pope than the Emperors; at least, they take no Notice
of it, even in describing, as some of them have done, the State of
the Church at the time they writ, and relating the Customs, Laws,
and Practices, that then obtained. Besides, how could the Power of
the Pope be unknown to the Christian Emperors, if it was one of the
chief Tenets of the Christian Doctrine? Neither Damasus, nor any of
his Predecessors, can be justly charged with Bashfulness, in
acquainting the World with the Power they had or claimed. We may
further observe here, that the Emperor requires the Bishop of Rome,
in judging according to the Power granted him, to act with the
Advice of Five or Seven other Bishops: a plain Proof, that he was as
little acquainted with the Pope’s Infallibility, as with his Power.
The Council of the Italian Bishops, assembled A new Accusation
at Rome, no sooner broke up, than the brought against
Emissaries and Partisans of Ursinus began to Damasus.
raise new Disturbances in that City, by stirring up the Pagans against
Damasus, and, at the same time, charging him with things, to use
the Expression of the Council of Aquileia, not fit to be uttered by a
Bishop, nor heard by such an Emperor as Gratian[1133]. Anastasius
writes, that he was accused of Adultery by the Two Deacons
Concordus and Callistus[1134]. And truly, that some Crime of that
Nature was laid to his Charge, is pretty plain, from the Terms in
which it was expressed by the Council. Valerian, then Governor of
Rome, immediately acquainted the Emperor with the Accusation[1135];
but what Part Gratian acted on this Occasion, we are not told by any
antient Writer. We read in the Pontificals, and most of the modern
Writers, that the Cause was referred by the Emperor to the Council
then sitting at Aquileia; and that Damasus was declared innocent by
all the Bishops who composed it. But, as neither The Council of
is related by any credible Author, I am inclined Aquileia writes to
to believe, that Gratian took no Notice of the the
Emperor in his
Charge, in Compliance with the Request of the Behalf.
Bishops assembled at Aquileia; for, by a Letter,
they earnestly intreated him not to hearken to Ursinus, because his
giving ear to him would occasion endless Disturbances in Rome;
and, besides, they could by no means communicate with a Man who
thus wickedly aspired to a Dignity, to which he had no Claim or Title;
who, by his scandalous Behaviour, had incurred the Hatred of all
good Christians; who had impiously joined the Arians, and, together
with them, attempted to disturb the Quiet of the Catholic Church of
Milan[1136].
Towards the Latter end of the Pontificate of A great Council as-
Damasus, Two great Councils were held, the one sembled at Con-
at Constantinople in 381. and the other at Rome stantinople, by the
Emperor
in 382. The former was assembled by the Theodosius.
Emperor Theodosius, who, after having put the
Orthodox in Possession of the Churches, which till his Time had been
held by the Arians in the East, where he reigned, summoned all the
Bishops within his Dominions to meet at Constantinople, in order to
deliberate about the most proper Means of restoring an intire
Tranquillity to the Church, rent and disturbed not only by several
Sects of Heretics, but by the Divisions that reigned among the
Orthodox themselves, by that especially of Antioch, the most antient
of all, which, from that Church, had spread all over the Empire, and
occasioned rather an intire Separation, than a Misunderstanding
between the East and the West, the former communicating with
Meletius, and the latter with Paulinus, as I have related above. In
this Council many weighty Matters were transacted, and several
Canons established, some of which, namely, the Second and Third,
deserve to be taken Notice of here. For, by the Second, the Council
renewed and confirmed the antient Law of the Church, authorized by
the Fourth, Fifth, and Sixth Canons of the Council of Nice,
commanding the Bishops of each Province to be ordained by those
of the same Province, and such of the neighbouring Provinces, as
they should think fit to call in; directing all Ecclesiastical Matters to
be settled, all Disputes to be finally decided by a Council composed
of the Bishops of the Province, or at least of the Diocese, that is, of
all the Provinces under the same Vicar; and strictly forbidding the
Bishops of one Diocese to concern themselves, under any Colour or
Pretence whatsoever, with what happens in another[1137]. By this
Canon the Privilege, formerly granted to the See of Rome by the
Council of Sardica, was revoked, and all Appeals which revokes the
from the Council of the Diocese forbidden. By Privilege granted to
the Third Canon the See of Constantinople is the See of Rome
by the Council of
declared first in Rank and Dignity after that of Sardica.
Rome[1138]. Some Greek Writers have pretended,
that, by this Canon, the Two Sees were declared in every respect
equal; but that Zonaras himself owns to be false and groundless[1139].
It is to be observed, that the Council of Constantinople gave Rank
and Honour to that See, but no Jurisdiction. It was to the Council of
Chalcedon that the Bishops of Constantinople owed their Authority
and Jurisdiction; for by that Council they were impowered to ordain
the Metropolitans of the Dioceses of Pontus, Asia, and Thrace[1140].
The Reasons alleged by Baronius to prove the Third Canon of the
Council of Constantinople supposititious[1141], are quite frivolous; and
it is certain beyond all Dispute, that the Bishops of that City
maintained ever after the Rank, which the above-mentioned Canon
had given them. In a short time the Bishop of Constantinople, taking
Advantage of that Canon, and of the Deference that is naturally paid
to the Bishop of the Imperial City, extended his Jurisdiction over all
the neighbouring Provinces, nay, and over the whole Eastern Empire,
as we shall observe in the Sequel of this History.
The Canons of this Council were, without all The Council writes
doubt, sent, according to Custom, to the to
Western Bishops for their Approbation, probably the Western
Bishops.
with the Letter which the Council writ to them
concerning the Heresy of Apollinaris[1142]. And yet Pope Leo the Great
writes, that the Third Canon was never notified to the Church of
Rome[1143]; and Gregory the Great, that the Canon condemning the
Eudoxians, which was the first, had never been received at
Rome[1144]: but Gregory perhaps meant nothing else, than that the
Canon he mentions was of no Authority at Rome. As for Leo, it is
hard to conceive what he meant by saying, that the Third Canon was
not known to the Church of Rome; for he could not but know, that
the Bishop of Constantinople held the Second Rank in the Church,
and the First in the East, since his own Legates, whose Conduct he
intirely approved of, owned him to have an indisputable Right to that
Rank; nay, Eusebius Bishop of Dorylæum in Phrygia maintained, that
it was with the Consent and Approbation of Leo himself that the See
of Constantinople enjoyed that Honour.
The Authority of this Council has ever been The Authority of
great among the Greeks, who style it an this
Oecumenical Council, and had often recourse to Council among the
Greeks,
it as such in the Council of Chalcedon[1145]. The
Bishops of the Hellespont speak of it with the greatest Respect and
Reverence, in a Letter they writ to the Emperor Leo[1146]. As for the
Latins, I find a great Disagreement among the and the Latins.
Popes themselves concerning the Authority of
this Council; nay, the greatest of them all disagrees even with
himself about it. The Legates of Pope Leo rejected its Canons,
alleging that they had never been inserted in the Book of the
Canons[1147]. In like manner the Popes Simplicius and Felix II.
speaking of the Councils which they received, name those only of
Nice, Ephesus, and Chalcedon[1148]. Gregory the Great writes, that
the Church of Rome had neither the Acts nor the Canons of the
Council of Constantinople; that the Condemnation of the
Macedonians was the only thing done by that Council which they
admitted; and that as to other Heresies condemned there, they
rejected them, as having been condemned before by other
Councils[1149]. But he declares elsewhere, and often repeats it, that
he received the Four Oecumenical Councils, as he did the Four
Gospels[1150], naming the Council of Constantinople in the Second
Place. In the same Manner, and with the same The Popes at Var-
Words, were the Four Oecumenical Councils iance among and
received by Gelasius, and several Popes before with
themselves about
him, as well as by Martin I. and several others it.
after him: so that the Council of Constantinople
is, according to some Popes, of equal Authority with the Gospel;
according to others, of no Authority at all: nay, it is thus by the same
Pope at one time extolled, at another undervalued. Let Baronius and
Bellarmine reconcile these Contradictions, if they can.
That this Council was assembled by the This Council was
Emperor Theodosius, is affirmed by all the assembled by the
Writers who speak of it[1151], nay, and by the Emperor, and not by
Bishops who composed it[1152]. And yet Baronius Damasus.
has the Assurance to assert, as a Thing not to be questioned, that it
was convened by Damasus[1153], which none of the Antients have so
much as once named: and this Assertion he founds upon the
Authority of the universally exploded Acts of Damasus; of certain
Manuscripts, which he knows very little of, and nobody else any
thing; and of a Passage in the Acts of the Sixth Oecumenical Council,
where it is said, that Theodosius and Damasus opposed with great
Firmness the Macedonian Heresy; whence the Annalist concludes, by
what Rules of Logic I leave the Reader to find out, that the Council,
which condemned the Heresy of Macedonius, was convened by the
Authority of Damasus, backed by that of the Emperor[1154].
Christianus Lupus, more honest than Baronius, tho’ no less attached
to the See of Rome, ingenuously owns, that the Council was
assembled by the Emperor alone; but adds, that Damasus confirmed
it[1155]; which is true, if he means no more than that Damasus
accepted the Decrees made by the Council; for it was not his, but
the Emperor’s Approbation, that gave them a Sanction; and
accordingly they writ, not to him, but to the Emperor, acquainting
him; by whose Command they had been called together, with the
Decrees they had made, and requesting him to confirm them with
his Seal and Sentence[1156]. This Council consisted of an Hundred and
Fifty Bishops, among whom were Thirty-six Macedonians, whom
Theodosius had particularly summoned, hoping to reunite them with
the Catholics[1157]. No mention is made of Letters or Deputies sent
either by Damasus, or by any of the Western Bishops; and
Theodoret assures us in Two different Places[1158], that Theodosius
only assembled the Eastern Bishops. Meletius of Antioch presided;
for Gregory of Nyssa styled him in full Council, our Father and
Head[1159]. Upon his Death (for he died while the Council was sitting)
that Honour was conferred on Gregory Nazianzen, appointed by the
Emperor and the Council Bishop of Constantinople[1160]; but he
resigning, soon after, his new Dignity, his Successor Nectarius was
named to preside in his room[1161].
One of the chief Motives that induced Theodosius to assemble so
numerous a Council at Constantinople, was, to hear what Remedy
they could suggest against the Schism of the Church of Antioch,
which caused such Jealousies between the East and the West as
seemed to forebode an imminent Rupture[1162]. But before the
Fathers of the Council entered upon that important Subject, Meletius
died; and his Death, which ought to have put an End to the present
Disturbances, served only to increase them, and engage the
contending Parties more warmly in the Dispute. It had been agreed
by Meletius and Paulinus, that the Survivor should be sole Bishop of
all the Orthodox at Antioch[1163]. Socrates and Sozomen add[1164], that
Six Presbyters, who it was most likely might be one Day raised to
that See, bound themselves by a solemn Oath not to vote for any
other, nor to accept themselves the Episcopal Dignity, so long as
either of the Two lived. However, Meletius was The Disturbances in
no sooner dead, than some of the Prelates the Church of
present at the Council moved for chusing him a Antioch
increased.
Successor, which occasioned many long and
warm Debates. Gregory Nazianzen, elected Bishop of Constantinople
a few Days before, exerted all his Eloquence to divert the Council
from a Resolution, which, he said, would prove fatal to the Church,
and kindle a Flame, which perhaps it might never be in their Power
to extinguish[1165]. Several other Prelates, Enemies to Strife and
Contention, falling in with Gregory, spoke to the same Purpose,
exhorting their Collegues, with great Zeal and Eloquence, to put an
End at last to the unhappy Divisions that had so long rent the
Church, by allowing Paulinus, already stricken in Years, to govern
peaceably the remaining Part of his Life[1166]. But the far greater Part
were for a new Election, offering no other Reason to recommend
such a Step, but that the East, where our Saviour had appeared,
ought not to yield to the West[1167]. So that the Resolution of giving a
Successor to Meletius was taken merely out of Pique to the Western
Bishops, who, having the Bishop of Rome at their Head, had begun
to treat their Brethren in the East with great Haughtiness, and
assume an Air of Authority that did not become them; but that had
been better resented on any other Occasion than on this.
The Resolution being taken, Flavianus, a Flavianus ordained
Presbyter of the Church of Antioch, was named Bishop of Antioch.
by the Council, and, with the Approbation of the Emperor, and of all
the Meletians at Antioch, ordained in that City. He is commended by
the Writers who lived in or near those Times, as a Man of an
exemplary Life, and extraordinary Piety, as a zealous Defender of the
Orthodox Faith, and Opposer of the Arian Heresy, as a Mirror of
every Sacerdotal Virtue; and, barring the Right of Paulinus, the most
worthy and deserving Person the Council could name to succeed the
great Meletius[1168]. These, and other like Encomiums, bestowed
upon Flavianus by the Writers of those Times, leave no room to
doubt but Socrates and Sozomen were misinformed in naming him
among the Six Presbyters who took the Oath I have mentioned
above; the rather as no notice is taken of such an Oath by his most
inveterate Enemies, in the many Disputes that arose about his
Ordination. Gregory Nazianzen, who had been Greg. Nazianzen
lately preferred to the See of Constantinople, resigns the
and had accepted that Dignity with no other Bishoprick
of Constantinople.
View, but to remove all Jealousies, and restore a
good Understanding between the East and the West, being sensible
that the electing of a new Bishop in the room of Meletius would
widen the Breach, and obstruct all possible Means of an
Accommodation, resigned his Dignity, and, to the inexpressible Grief
of his Flock, retired both from the Council and City[1169]. In one of his
Orations[1170], he ascribes this Resolution to the Divisions that
reigned among the Bishops, declaring that he was quite tired with
their constant quarreling and bickering among themselves, and
comparing them to Children at Play; whom to join in their childish
Diversions, would be degrading a serious Character. Upon the
Resignation of Gregory, Nectarius was chosen to Nectarius is chosen
succeed him; but, as to the Particulars of his in
Election, they are variously related by Authors, his room.
and foreign to my Purpose. He was a Native of Tarsus in Cilicia,
descended of an illustrious and senatorial Family, but at the Time of
his Election still a Layman, and Prætor of Constantinople; nay, he
had not been baptized[1171].
The same Year that the Eastern Bishops met The Council of
at Constantinople, by the Command of Aquileia writes to
Theodosius, the Western Bishops met at Theodosius in
favour
Aquileia, by the Command of Gratian. While the of Paulinus.
latter were yet sitting, News was brought of the
Death of Meletius, and at the same time they received certain
Intelligence of the Resolution which the Council of Constantinople
had taken of appointing him a Successor. Hereupon having
dispatched the Business for which they had met, and condemned
Palladius and Secundianus, the only Two Arian Bishops now in the
West, they dispatched some Presbyters into the East, with a Letter
to the Emperor Theodosius, wherein, after expressing the Joy it had
given them to hear that the Orthodox in those Parts were at last
happily delivered from the Oppression of the Arians, they
complained of the Hardships Paulinus had met with, whom they had
always acknowleged as lawful Bishop of Antioch, put the Emperor in
mind of the Agreement between Paulinus and Meletius, and
concluded with intreating him to assemble an Oecumenical Council
at Alexandria, as the only Means of restoring Tranquillity to the
Church, and settling a perfect Harmony amongst her Members[1172].
Before this Letter reached the Emperor, the Council of
Constantinople was concluded, and the Bishops returned to their
respective Sees. However, Theodosius recalled some of them, in
order to govern himself by their Advice in granting or denying the
Western Bishops their Request[1173]. But the And the Bishops of
Election of Flavianus being in the mean time Italy in favour of
known in the West, the Bishops of the Vicariate Maximus.
of Italy, them assembled in Council with Ambrose Bishop of Milan at
their Head, writ a long Letter to Theodosius complaining of that
Election, openly espousing at the same time the Cause of Maximus
against Nectarius, the new Bishop of Constantinople, and
threatening to separate themselves intirely from the Communion of
the Eastern Bishops, unless Maximus was acknowleged lawful Bishop
of that City, or at least an Oecumenical Council was assembled to
examine the Claims of the Two Competitors, and to confirm with
their joint Suffrages the disputed Dignity to him, who had the
best[1174]. They also desired, in the same Letter, to have the Contest
between Paulinus and Flavianus decided.
Maximus, surnamed the Cynic, because he Who Maximus was,
had from his Youth professed the Philosophy, and how chosen
and wore the Habit, of that Sect, was a Man of a Bis-
hop of
most infamous Character, and had been publicly Constantinople.
whipt in Egypt, his native Country, and confined
to the City of Oasis, for Crimes not to be mentioned[1175]. Being
released from his Banishment, he wandered all over the East, and
was every where equally abhorred and detested on account of his
matchless Impudence and scandalous Manners[1176]. At last he
repaired to Constantinople, where he had not been long, when, by
one of the boldest Attempts mentioned in History, he caused himself
to be installed and ordained Bishop of that City: for the Doors of the
Church being broken open in the Dead of the Night, by a Band of
Egyptian Mariners, he was placed on the Episcopal Chair in the
profane Dress of a Cynic, by some Bishops whom his Friends had
sent out of Egypt for that Purpose. But the People, and some of the
Clergy, in the adjoining Houses, being alarmed at the Noise, and
crouding to see what occasioned it, Maximus and his unhallowed
Crew thought fit to withdraw, and complete the Ceremony in a Place
better adapted to such a Scene of Profaneness, the House of a
Player on the Flute[1177]. Maximus, thus ordained, in equal Defiance
of the Imperial Laws and Canons of the Church, had the Assurance
to claim the See of Constantinople as his Right, and to protest
against the Election of Gregory Nazianzen, and likewise of Nectarius,
who was chosen upon the Resignation of Gregory, tho’ they had
both been named to that Dignity by the Council of Constantinople,
that is, by all the Eastern Bishops. But no Regard being had to his
Protest, nay, his Ordination being declared null by the Council, and
he driven out of the City by the Populace, and rejected with
Indignation by the Emperor, he had recourse to the Bishops of the
Vicariate of Italy, then assembled in Council with Ambrose Bishop of
Milan at their Head, as I have observed above. He is acknowleged
These giving an intire Credit to the Accounts of by
the lying and deceitful Cynic, as they were quite
unacquainted with what had passed in the East, Ambrose, and the
not only admitted him to their Communion, but, Italian Bishops.
without farther Inquiry or Examination, acknowleged him for lawful
Bishop of Constantinople, and writ the above-mentioned Letter to
Theodosius in his Behalf[1178]. We must not confound this Council
with that of Aquileia, as I find most Writers have done: for the latter
was composed of almost all the Western Bishops under Valerian
Bishop of the Place; whereas the Council I am now speaking of,
consisted only of the Bishops of the Vicariate of Italy, under the
Bishop of Milan their Metropolitan. It is surprising that Ambrose, and
the other Bishops of that Council, should not have been better
informed with respect to the Ordination of Maximus, since Acholius
Bishop of Thessalonica, with Five other Bishops of Macedon, had, at
least a Year before, transmitted to Damasus a minute Account of it,
agreeing in every Particular with that which I have given above from
Gregory Nazianzen[1179]. The Letter from the The Emperor’s Ans-
Council caused no small Surprize in Theodosius: wer to their Letter.
he was sensible they had suffered themselves to be grosly imposed
upon; but, not judging it necessary to undeceive them, he only told
them, in his Answer to their Letter, that the Reasons they alleged did
not seem sufficient to him for assembling an Oecumenical Council,
and giving so much Trouble to the Prelates of the Church; that they
were not to concern themselves with what happened in the East, nor
remove the Bounds, that had been wisely placed by their Fore-
fathers between the East and the West; and that, as to the Affair of
Maximus, by espousing his Cause they had betrayed either an
unwarrantable Animosity against the Orientals, or an inexcusable
Credulity in giving Credit to false and groundless Reports[1180].
Upon the Receipt of this Letter, the Italian A Council of all the
Bishops, finding Theodosius no ways disposed to Western Bishops
assemble an Oecumenical Council, applied to assembled at Rome.
Gratian, who not only granted them Leave to meet at Rome, the
Place they chose, but dispatched Letters to all the Bishops both in
the East and West, giving them Notice of the Time and Place, in
which the Council was to be held, and inviting them to it[1181]. But of
all the Eastern Bishops, Two only complied with this Invitation; viz.
Epiphanius Bishop of Salamis in the Island of Cyprus, and Paulinus,
whom all the West acknowleged for lawful Bishop of Antioch. The
Western Bishops were all present, either in Person, or by their
Deputies; and Damasus presided[1182]. But, as to the Transactions of
this great Assembly, we are almost intirely in the Dark; for all we
know of them is, that they unanimously agreed not to communicate
with Flavianus, the new Bishop of Antioch, nor with Diodorus of
Tarsus, or Acacius of Berœa, who had been chiefly instrumental in
his Promotion; that they condemned the Heresy of Apollinaris; and
that, at the Request of Damasus, a Confession of Faith was drawn
up by Jerom, and approved by the Council, which the Apollinarists
were to sign, upon their being re-admitted to the Communion of the
Church[1183]. As for Maximus, they seem to have abandoned his
Cause, being, in all Likelihood, undeceived, with respect to his
Ordination, by Acholius Bishop of Thessalonica, and St. Jerom, who
assisted at the Council, and could not be Strangers to the Character
of Maximus, nor unacquainted with the scandalous Methods by
which he had attained the Episcopal Dignity.
The Resolution they took not to communicate The
with Flavianus, whose Election, though Misunderstanding
imprudently made, was undoubtedly Canonical, between the East
and the West
and had been approved and confirmed by the increased.
Oecumenical Council of Constantinople, not only
increased the Jealousies and Misunderstanding between the East and
the West, but occasioned a great Disagreement, and endless
Quarrels, among the Eastern Bishops themselves. For those who
acknowleged Paulinus, viz. the Bishops of Egypt, of the Island of
Cyprus, of Arabia, insisted upon the Deposition of Flavianus[1184].
Nestorius mentions some Letters, written by the Bishops of Egypt
against Flavianus, with great Virulency, and a tyrannical Spirit, to use
his Expression[1185]. On the other hand, the Bishops of Syria, of
Palæstine, of Phœnicia, Armenia, Cappadocia, Galatia, Pontus, Asia,
and Thrace, not only maintained, with equal Warmth, the Election of
Flavianus, but began to treat their Brethren in the East, who had
joined the Western Bishops against them, as Schismatics, as
Betrayers of their Trust, as Transgressors of the Canons of Nice,
commanding the Elections and Ordinations of each Province to be
made and performed by the Bishops of the same Province, and all
Disputes concerning them to be finally decided in the Place where
they had begun[1186]. This Schism occasioned great Confusion in the
Church, which continued till the Year 398, when Chrysostom, after
having, with indefatigable Pains, long laboured in vain to bring about
an Accommodation between the East and the West, had at last, soon
after his Promotion to the See of Constantinople, the Satisfaction of
seeing his pious Endeavours crowned with Success, as I shall relate
in a more proper Place.
From this whole Account it is manifest, as the No Regard paid by
Reader must have observed, that the Orientals the Eastern Bishops
paid no manner of Regard either to the to the Judgment of
the Pope.
Judgment of the Bishop of Rome, or to that of
the whole Body of the Western Bishops, assembled in Council under
him. For though they well knew the Bishop of Rome, and his
Collegues in the West, to be warmly engaged in favour of Paulinus,
yet they refused to acknowlege him, even after the Death of
Meletius; and therefore raised Flavianus to the See of Antioch, in the
room of Meletius, and confirmed that Election in an Oecumenical
Council. The Western Bishops exclaimed against it, desiring it might
be referred to the Decision of a General Council. But not even to that
Demand would the Orientals agree, thinking, as they declared in
their Answer, that there was no Occasion for a Council, since
Flavianus had been chosen and ordained by the Bishops of the
Diocese, which was all the Canons of Nice required. They therefore
exhorted them to divest themselves of all Prejudices, to sacrifice all
private Affections to the Peace and Unity of the Church, and to put
an End to the present, and prevent all future, Disputes, by
approving, with their joint Suffrages, an Election which had been
approved and confirmed by an Oecumenical Council[1187].
To return to Damasus: He was the first who The Custom of ap-
introduced the Custom, which his Successors pointing Vicars
took care to improve, of conferring on certain intro-
duced by Damasus,
Bishops the Title of their Vicars, pretending and on what Oc-
thereby to impart to them an extraordinary casion.
Power, enabling them to perform several Things,
which they could not perform in virtue of their own. Acholius Bishop
of Thessalonica was the first who enjoyed this Title, being, by
Damasus, appointed his Vicar in East Illyricum, on the following
Occasion: Illyricum, comprising all antient Greece, and many
Provinces on the Danube, whereof Sirmium was the Capital, had,
ever since the Time of Constantine, belonged to the Western Empire.
But, in the Year 379. Dacia and Greece were, by Gratian, disjoined
from the more Westerly Provinces, and added, in favour of
Theodosius, to the Eastern Empire, being known by the Name of
East Illyricum, whereof Thessalonica, the Metropolis of Macedon,
was the chief City. The Bishops of Rome, as presiding in the
Metropolis of the Empire, had begun to claim a kind of Jurisdiction,
or rather Inspection in Ecclesiastical Matters, over all the Provinces of
the Western Empire; which was the first great Step by which they
ascended to the Supremacy they afterwards claimed and
established. This Damasus was unwilling to resign with respect to
Illyricum, even after that Country was dismembered from the
Western, and added to the Eastern Empire. In order therefore to
maintain his Claim, he appointed Acholius Bishop of Thessalonica to
act in his stead, vesting in him the Power which he pretended to
have over those Provinces. Upon the Death of Acholius he conferred
the same Dignity on his Successor Anysius, as did the following
Popes on the succeeding Bishops of Thessalonica, who, by thus
supporting the Pretensions of Rome, became the first Bishops, and,
in a manner, the Patriarchs, of East Illyricum; for they are sometimes
distinguished with that Title. This, however, was not done without
Opposition, the other Metropolitans not readily acknowleging for
their Superior one who, till that time, had been their Equal[1188].
Syricius, who succeeded Damasus, inlarging the Power claimed by
his Predecessor, decreed, that no Bishop should be ordained in East
Illyricum without the Consent and Approbation of the Bishop of
Thessalonica[1189]. But it was some time before this Decree took
place. Pope Innocent I. writes, that his Predecessors committed to
the Care of Acholius, Achaia, Thessaly, the Two Epirus’s, Candia, the
Two Dacia’s, Mœsia, Dardania, and Prævalitana, now Part of Albania,
impowering him to judge and decide the Controversies that might
arise there, and appointing him to be the first among the Primates,
without prejudicing the Primacy of those Churches[1190]. Thus were
the Bishops of Thessalonica first appointed Vicars or Vicegerents of
the Bishops of Rome, probably in the Year 382. for in that Year
Acholius assisted at the Council of Rome, and it was, in all
Likelihood, on that Occasion that Damasus vested him with this new
Dignity. The Contrivance of Damasus was The Institution of
notably improved by his Successors, who, in Vicars improved by
order to extend and inlarge their Authority, the succeeding
Popes.
conferred the Title of their Vicars, and the
pretended Power annexed to it, on the most eminent Prelates of
other Provinces and Kingdoms, engaging them thereby to depend
upon them, and to promote the Authority of their See, to the utter
Suppression of the antient Rights and Liberties both of Bishops and
Synods. This Dignity was for the most part annexed to certain Sees,
but sometimes conferred on particular Persons. Thus was Austin
appointed the Pope’s Vicar in England, Boniface in Germany; and
both, in virtue of the Power which they pretended to have been
imparted to them with that Title, usurped and exercised an Authority
above that of Metropolitans. The Institution of Vicars was, by the
succeeding Popes, improved into that of Legates, or, to use De
Marca’s Expression, the latter Institution was grafted on the
former[1191]. The Legates were vested with a far Legates vested with
greater Power than the Vicars, or, as Pope Leo greater Power than
expresses it, were admitted to a far greater Vicars.
Share of his Care, though not to the Plenitude of his Power[1192].
They were sent on proper Occasions into all Countries, and never
failed exerting, to the utmost Stretch, their boasted Power,
oppressing, in virtue of their paramount Authority, the Clergy as well
as the People, and extorting from both large Sums, to support the
Pomp and Luxury in which they lived.
The Custom of appointing Vicars and Legates may well be alleged
as a remarkable Instance of the Craft and Policy of the Popes, since,
of all the Methods they ever devised (and many they have devised)
to extend and establish their Power, none has better answered their
ambitious Views. But how Bellarmine could lay so much Stress upon
it as he does[1193], to prove, that the Pope has, by Divine Right, a
sovereign Authority and Jurisdiction over all the Churches of the
Earth, is unconceivable. For it is certain, beyond The sending
all Dispute, that such a Custom had never been Legates
heard of till the Time of Damasus, that is, till the no Proof of the
Pope’s
Latter-end of the Fourth Century, when it was universal
first introduced, upon the dismembering of East Jurisdiction.
Illyricum, by Gratian, from the Western Empire.
Damasus did not even then claim that sovereign and unlimited
Power, with which Bellarmine is pleased to vest him, but only a kind
of Inspection over the Provinces of the Western Empire, as Bishop of
the first See. And here I cannot help observing The Disingenuity of
the Disingenuity of Bellarmine, who, in speaking Bellarmine.
of this Institution, expresses himself thus: Leo appointed Anastiasius
Bishop of Thessalonica his Vicar in the East, in the same manner as
the Predecessors of Anastasius had been Vicars to the Predecessors
of Leo[1194]. From these Words every Reader would naturally
conclude, and Bellarmine designs they should, that the Bishops of
Thessalonica had been the Pope’s Vicars from the Beginning, or Time
out of Mind; whereas it is certain, that this Institution had taken
place but a few Years before. Pope Leo I. in conferring on Anastasius
the Vicariate Dignity of his See, as he styles it, declared, that he
followed therein the Example of his Predecessor Syricius[1195], who
first appointed Anysius to act in his stead. But he was doubly
mistaken; for these Vicars were first instituted, as is notorious, by
Damasus, and not by Syricius; and it was not by Syricius, but by
Damasus, that Anysius was vested with that Dignity[1196]. The Bishop
of Thessalonica is styled, by the antient Writers, the Pope’s Vicar in
East Illyricum, which is manifestly confining his Vicariate Jurisdiction
to that District; but Bellarmine extends it at once all over the East,
by distinguishing him with the Title of the Popes Vicar for the
East[1197]. But how little Regard was paid to the Pope’s Authority in
the East, I have sufficiently shewn above.
I find nothing else in the antient Writers concerning Damasus
worthy of Notice, besides his generously undertaking the Defence of
Symmachus, who, being Prefect of Rome in 384. the last Year of
Damasus’s Life, and a sworn Enemy to the Christians, was falsly
accused to the Emperor, as if he had with great Cruelty persecuted
and oppressed them. But Damasus had the Generosity to take his
Part, and clear him, by a Letter he writ to the Emperor, from that
Charge[1198]. This was one of the last Actions of Damasus dies.
Damasus’s Life; for he died this Year on the 10th
or 11th of December, being then in the Eightieth Year of his Age,
after he had governed the Church of Rome for the Space of Eighteen
Years, and about Two Months[1199]. He was buried, according to
Anastasius[1200], near his Mother and Sister, in a Church which he had
built at the Catacombs, on the Way to Ardea; whence that Place,
though Part of the Cœmetery of Calixtus, is by some called the
Cœmetery of Damasus[1201]. He proposed at first being buried near
the Remains of St. Sixtus, and his Companions; but afterwards
changed his Mind, lest he should disturb the Ashes of the Saints[1202].
He caused the Church of St. Laurence, near the Theatre of Pompey,
probably that which his Father and he himself had formerly served,
to be rebuilt, inlarged, and embellished; Whence it is still known by
the joint Titles of St. Laurence and Damasus[1203]. In that Church his
Body is worshiped to this Day. But, how or when it was removed
thither, nobody knows[1204]. Several Decrees are The Decrees
ascribed to Damasus by Gratian, Ivo of Chartres, ascribed
Anastasius, and others, but all evidently forged to him
suppositious.
by some Impostor blindly addicted to the See of
Rome, and quite unacquainted with the Discipline of the Church in
the Fourth Century. In one of them a Canon is quoted from the
Council of Nice, forbidding the Laity to eat or drink of any thing that
was offered to the holy Priests, because none but the Jewish Priests
were allowed to eat of the Bread that was offered on the Altar. We
know of no such Canon; and besides, it is not at all probable, that
the Council of Nice would have restrained the Clergy from sharing at
least with the Poor what was offered them. In another of these
Decrees the Paying of Tythes is commanded, on pain of
Excommunication; whereas it might be easily made appear, that, in
the Fourth Century, the Offerings destined for the Maintenance of
the Clergy were still voluntary. Another Decree supposes, that, by an
antient Custom, all Metropolitans swore Fealty to the Apostolic See,
and could ordain no Bishops till they had received the Pall from
Rome. For the Sake of this, Baronius admits all the rest: but of such
a Custom not the least Mention, or distant Hint, is to be met with in
any antient Writer.
Damasus is ranked by Jerom[1205] among the His Writings in
Ecclesiastical Writers, on account of the many Prose and Verse.
small Pieces he writ, chiefly in Verse; for he had a particular Genius
for Poetry, and was no despicable Poet, if some Compositions
ascribed to him were truly his. He writ several Books, both in Prose
and Verse, in Commendation of Virginity; but neither that, nor any of
his other Works, has reached our Times, besides some Letters, and a
few Epitaphs, Inscriptions, and Epigrams, which have been carefully
collected by Baronius[1206], though it may be justly questioned
whether the several Pieces ascribed to him by that Writer were
written by him. A short History of the first Popes, styled, The
Pontifical of Damasus, and published together with the Councils, has
long passed for the Work of Damasus; but now even Baronius owns
it not to be his; and most Critics are of Opinion, that it was written
after the Time of Gregory the Great; nay, some ascribe it to
Anastasius Bibliothecarius, who flourished in the Ninth Century[1207].
As for his Letters, those to Aurelius of Carthage, to Stephen, styled,
Archbishop of the Council of Mauritania, to Prosper Primate of
Numidia, to the Bishops of Italy, are all spurious, as well as the
Letters to which some of them are Answers, and supposed to have
been forged by that notorious Impostor Isidorus Mercator[1208]. His
genuine Letters are the Two, that are to be found among the Works
of Jerom, to whom they were written; Two to Acholius Bishop of
Thessalonica, published by Holstenius in his Collection of the antient
Monuments of the Church of Rome[1209]; a Letter of great Length to
Paulinus of Antioch, whereof the chief Heads are set down by
Theodoret in his History, as are likewise those of his Letter to the
Orientals concerning Timotheus, the favourite Disciple of Apollinaris.
Several Letters from the Councils, that were held in Rome in his
Time, and at which he presided, are still extant, and may well be
ascribed to him. The Two Letters to Jerom are well worth perusing,
being written in a pure, easy, and elegant Style, and with a great
deal of Spirit, Vivacity, and even Gaiety, though Damasus was then
much advanced in Years, and overburdened with Cares and
Business[1210]. In one of them he declares, that his only Delight was
to read the Scriptures; and that all other Books, however well
written, gave him rather Disgust than Pleasure. Jerom returned to
Rome from the East in 382. with Epiphanius Bishop of Salamis, and
Paulinus of Antioch, to assist at the Council held there. The other
Two returned to their Sees; but Jerom continued Jerom kept at
at Rome, being kept there by Damasus, who Rome,
employed him in answering the Letters he and employed by
him.
received from the Councils of several Churches
applying to him for his Advice[1211]. Damasus, taken with his Learning
and Erudition, and chiefly with the Knowlege he had of the Scripture,
had long before lived in great Intimacy with him, and upon his
leaving Rome writ frequent Letters to him, not thinking it beneath
the Rank he held in the Church to consult him as his Master about
the true Meaning of some difficult Passages in holy Writ[1212]. Thus in
one of his Letters he desires him to explain the Parable of the
Prodigal Son[1213], and in another to interpret the Word Hosanna,
which he says was differently interpreted by different Writers, who
seemed to contradict each other[1214]. In Compliance with this
Request, Jerom writ the Piece on that Subject, which is still extant. It
was likewise at the Desire of Damasus that he corrected the Latin
Version of the New Testament, and revised at Rome the Latin
Version of the Psalms, comparing it with the Greek Text of the
Septuagint. But as to the Letter, with which Damasus is supposed to
have encouraged him to undertake that Work, it is evidently
supposititious, and altogether unworthy of him.
Anastasius ascribes to Damasus the Custom of Psalmody falsly as-
Singing, instead of Reading, the Psalms at Divine cribed to him.
Service[1215]. But it is manifest from Austin, that this Practice was
brought from the East, and first complied with by the Church of
Milan[1216], in the Year 386. that is, Two Years after the Death of
Damasus. So long as Damasus lived, Jerom continued at Rome; but
as, by his Learning and exemplary Life, he was an Eye-sore to the
lewd, ignorant, and haughty Clergy of Rome, or as he styles them,
the Senate of Pharisees[1217], he thought it adviseable to abandon the
City upon the Death of his great Friend and Protector, and retire to
Jerusalem, hoping to find there that Quiet and Tranquillity which he
despaired of being able to enjoy while he dwelt with the Scarlet
Whore[1218], that is, while he lived at Rome. As His Character.
for the Character of Damasus; Jerom styles him,
a Virgin Doctor of the Virgin Church; and, in his Letter to
Eustochium, a Man of great Excellence. Theodoret commends him as
a Man of a holy Life, as one who declined no Fatigue or Labour to
support and maintain the Doctrine of the Apostles, and who struck
the Arians with Terror, though he attacked them at a Distance[1219].
Elsewhere he calls him the famous Damasus[1220], and places him at
the Head of the most celebrated Teachers of Truth, who, till his
Time, had appeared in the West[1221]. That Greek Writer could not be
biassed in his Favour, though Jerom perhaps was. The Orientals
declared, in 431. that they followed the Example of Damasus, and
other Persons eminent for Learning[1222]; and the Council of
Chalcedon, speaking of his Letter to Paulinus of Antioch, styles him
the Honour and Glory of Rome for Piety and Justice[1223]. The Church
of Rome honours him as a Saint, and his Festival is kept in some
Places on the 10th, in others on the 11th of December. But, after all,
that he got the Pontificate by the most horrible Violence and
Bloodshed; that he lived in great State; that he had frequent and
grand Entertainments; that he kept a Table, which, in
Sumptuousness, vied with the Tables of the Emperors themselves;
and all this at the Expence of the Roman Ladies, whose generous
Contributions might have been applied to better Uses; is affirmed by
contemporary and unexceptionable Writers. It is likewise manifest
from the Letters of Jerom, that in his Time the Discipline of the
Church was greatly relaxed; that the Observance of the primitive
Canons was almost utterly neglected; and that Luxury, Ignorance,
and Debauchery, universally prevailed among the Ecclesiastics at
Rome. And this Charge against his Clergy in some degree recoils
upon him, since he appears to have carried the Papal Authority
farther than any of his Predecessors, and therefore might have
restrained and corrected them. Whether his Sanctity may not from
all this be justly questioned, notwithstanding the favourable
Testimony of some antient Writers, I leave the Reader to judge.
N21. The Jesuit Papebrok highly extols this Letter[1], but, at the
same time, does not think it quite pure and genuine, because the
Date, says he, has been added to it; for the other Letters of
Syricius, and likewise those of his Predecessors, bear no Date. But
can we conclude from thence, that they never had any? Some of
the Letters of Innocent I. are dated, and some without a Date,
and he admits both. The Transcribers contented themselves, for
the most part, with copying the Body of the Letter, and neglected
the rest. Papebrok adds, that the Date ought to have been
expressed thus: Arcadio Aug. et Bautone viro clar. Conss. and not
Arcadio et Bautone viris clarissimis, as it is in that Letter. But might
not this Mistake be owing to the Ignorance of the Transcribers,
who, finding, in the Original, only the Two Letters, V. C. which are
to be met with in many antient Writings, set down viris clarissimis,
instead of viro clarissimo? Papebrok must have observed the same
Mistake in the Letter, which Pope Innocent I. writ to the Council of
Milevum[2], and which he allows to be altogether genuine. For Slips
or Oversights of this Nature, hardly avoidable, no Piece ought to
be condemned, or even suspected.