Absolute Monarchs (5 page)
For a year and a half he pursued this policy, and would presumably have continued to do so had circumstances allowed; but when Belisarius reported that Rome was threatened by siege, a new and alarming thought struck him: were Totila to capture the city, there was nothing to prevent his holding the pope hostage, with consequences that could only add further fuel to the flames. Justinian acted quickly. On November 22, 545, an officer of the Imperial Guard with a company of soldiers arrived in Rome, seized Vigilius just as he was leaving the Church of St. Cecilia after Mass, loaded him onto a boat waiting in the Tiber, and carried him off down the river.
The pope, who had no particular wish to remain in Rome during what threatened to be an uncomfortable and protracted siege, made no complaint when told that he was being taken to Constantinople—though he may not altogether have relished the prospect of renewing his acquaintance with Theodora; his promise to declare in favor of monophysitism remained unfulfilled, and he would obviously have a certain amount of explaining to do. As things turned out, however, his meeting with the imperial couple did not occur as soon as he had expected; he remained for a whole year as their guest at Catania in Sicily, during which time he was able to dispatch several ships, laden with grain, for the relief of Rome. Not until January 547 did he reach the Bosphorus.
AT THIS STAGE
Vigilius was still firm in his refusal to condemn the Three Chapters. Though Justinian greeted him warmly on his arrival, the pope lost no time in making his authority felt, immediately placing the patriarch and all the bishops who had subscribed to the imperial edict under four months’ further sentence of excommunication. Before long, however, the constant pressure exerted by the emperor and empress—who seemed to have forgotten her previous grievances but who on this issue was every bit as zealous and determined as her husband—began to wear him down. On June 29, 547, he was formally reconciled with the patriarch, and on the same day he handed Justinian his signed condemnation of the Three Chapters, stipulating only that it be kept secret until the end of an official inquiry by a committee of Western bishops—whose findings, he hinted, were a foregone conclusion; and on April 11, 548, he published
Judicatum
, in which he solemnly anathematized the Three Chapters, while emphasizing that his support for the doctrines of Chalcedon remained unshaken.
Thus, when the empress died eleven weeks later, it might have been thought that she and her husband had triumphed and had succeeded at last in restoring unity to the Church. In fact, the split was soon revealed to be deeper than ever. Theodora had always been more feared than her husband; while she lived, many distinguished churchmen had preferred to keep a low profile rather than incur her displeasure. After her death, they came out publicly in opposition to the imperial edict, and gradually others across Europe followed suit. Whatever Vigilius might have said to the contrary, it was generally accepted that his anathemas had dangerously undermined the authority of Chalcedon; and the pope was now generally reviled throughout Western Christendom as a turncoat and apostate. In Carthage, indeed, the bishops went further still and excommunicated him. Vigilius saw that he had gone too far. He had never wanted to condemn the Three Chapters in the first place and had done so only as a result of the intolerable pressure put upon him by Justinian and Theodora. There was nothing for it but to retract, which—with what little dignity he could muster—he did.
For Justinian, this was the last straw. He now ordered his religious adviser, Theodore Ascidas, Archbishop of Caesarea, to draft a second edict which went considerably further than its predecessor, and he summoned a General Council of the Church to endorse it. Supported, no doubt, by many of the Western churchmen in Constantinople, Vigilius protested that this document flew in the face of the principles of Chalcedon and called upon the emperor to withdraw it immediately. Justinian predictably refused, whereupon the pope summoned a meeting of all the bishops from both East and West who were present in the city. This assembly pronounced unanimously against the edict, solemnly forbidding any cleric to say Mass in any church in which it was exhibited. When, a few days later, two prelates ignored the decree, they were excommunicated on the spot—as was (for the third time) the patriarch himself.
On hearing the news, Justinian flew into one of the terrible rages for which he was famous, and the pope, fearing that he was no longer safe from arrest, sought refuge in the Church of St. Peter and St. Paul, which the emperor had recently built on the Marmara just to the south of St. Sophia. Scarcely had he reached it, however, when there arrived a company of the Imperial Guard. According to a number of Italian churchmen who were eyewitnesses of what took place and who subsequently described it in detail to the Frankish ambassadors,
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they burst into the church with swords drawn and bows ready strung and advanced threateningly on the pope, who made a dash for the high altar. Meanwhile, the various priests and deacons surrounding him remonstrated with the guards, and a scuffle ensued during which several of them were injured, though none seriously. The soldiers then seized hold of the pope himself, who was by this time clinging tightly to the columns supporting the altar, and tried to drag him—some by the legs, some by the hair, others by the beard—forcibly away. But the more they pulled, the tighter he clung, until at last the columns came loose and the whole altar crashed to the ground, narrowly missing his head.
By this time a considerable crowd, attracted by the commotion, had begun to protest vehemently against such treatment being accorded to the Vicar of Christ; and the soldiers, manifestly unhappy, wisely decided to withdraw, leaving a triumphant though badly shaken Vigilius to survey the damage. The next day there arrived a high-powered delegation led by Belisarius himself, to express the emperor’s regret for what had occurred and to give the pope a formal assurance that he could return to the palace that had been put at his disposal without fear of apprehension.
Vigilius returned, but soon found that he was being kept under so close a surveillance as to amount to something approaching house arrest. He realized, too, that if he was to break the present deadlock and maintain the prestige that he had striven so hard to recover among the Western churches, he must once again take decisive action. Two nights before Christmas, in the late evening of December 23, 551, he squeezed his considerable bulk through a small window of the palace and took a boat across the Bosphorus to Chalcedon, where he made straight for the Church of St. Euphemia. It was a clever move, and also a symbolic one in that he was deliberately associating himself with the scene of the Great Council of 451, thus distancing himself from the emperor, who was questioning its authority, and taking refuge from him in the very building in which its sessions had been held exactly a century before. Once again a delegation under Belisarius came to plead with him, but this time he stood firm, and when a detachment of soldiers called a few days later they were content to arrest some of his priests but made no attempt to lay hands on the pope himself. Vigilius, meanwhile, composed a long letter to Justinian known as
Encyclica
, in which he answered accusations made by the emperor by giving his own account of the controversy as he saw it and once again proposing negotiations. In a less conciliatory mood, he also repeated his sentences of excommunication on the patriarch and the two bishops who had incurred his wrath the previous August.
Negotiations were resumed in the spring, and in June Justinian decided on a major tactical concession: the patriarch and the other excommunicated bishops were dispatched to St. Euphemia to apologize and humble themselves before Vigilius, after which the pope returned to his palace. It was also agreed to annul all recent statements on both sides covering the Three Chapters, including the emperor’s edict. To the papal supporters it must have seemed like victory, but Justinian was not yet beaten. He now summoned a new Ecumenical Council and invited Vigilius to preside.
In theory an Ecumenical Council of the Church was a convocation of bishops from all over Christendom. When all were gathered together, it was believed that the Holy Spirit would descend on them, giving a sort of infallibility to their pronouncements. Their judgment was supreme, their decisions final. In practice, however, attendance was inevitably selective. If, therefore, the Church was split on any given issue, the outcome of the Council’s deliberations would depend less on divine intervention than on the number of bishops from each side able to attend, and both emperor and pope knew full well that bishops were considerably thicker on the ground in the East than they were in the West, so that—particularly if the meetings were held in Constantinople—the Easterners would always command a substantial majority. Vigilius accordingly suggested that the question should be put to a small committee composed of an equal number of representatives from both East and West, but Justinian refused; and after various other possibilities had been put forward and similarly rejected, the pope decided that his only chance lay in boycotting the assembly altogether. In consequence, when the Fifth Ecumenical Council eventually met in St. Sophia on May 5, 553, of the 168 bishops present only 11 were from the West, and 9 of those were from North Africa. Justinian, too, had elected to stay away since, he explained, he did not wish to influence the assembly; but his letter to the delegates, read aloud at the opening session, reminded them that they had already anathematized the Three Chapters. None of those present could have had any doubt as to what was expected of them.
For over a week the deliberations continued; then, on May 14, after repeated invitations to attend, the pope produced what he described as a
Constitutum
, signed by himself and nineteen other Western churchmen. It was to some degree a compromise, in that it allowed that there were indeed certain grave errors in the writings of Theodore of Mopsuestia; but, it pointed out, the other two writers accused had not been pronounced “orthodox fathers” at Chalcedon. In any case, it was not proper to anathematize the dead. The present agitation over the Three Chapters was therefore unfounded and unnecessary and itself to be condemned. Vigilius concluded by forbidding—“by the authority of the Apostolic See, over which by the Grace of God we preside”—any ecclesiastic to venture any further opinion on the matter.
It was not till May 25 that the pope formally sent a copy of his paper to the Imperial Palace. He cannot have expected it to be well received; neither, however, had he reckoned with the changed situation in Italy. Totila was dead, the Goths defeated; no longer was it necessary to woo the Roman citizens in Italy for their support. The emperor had had more than enough of Vigilius, and now at last he could afford to treat him as he deserved. He made no reply to the
Constitutum;
instead, he sent one of his secretaries to the Council with the text of the pope’s secret declaration of June 547 anathematizing the Three Chapters, together with a decree that Vigilius’s name be struck from the diptychs
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—though Justinian stressed that in repudiating Vigilius personally he was not severing communion with Rome. At its seventh session, on May 26, the Council formally endorsed the emperor’s decree and condemned the pope “until he should repent his errors.”
For Vigilius, it was the end of the road. Disgraced and banished to an island in the Marmara, he was told that until he accepted the findings of the Council he would never be permitted to return to Rome. Not for another six months—by which time he was suffering agonies from gallstones—did he capitulate, but when at last he did so, his surrender was absolute. In a letter to the patriarch of December 8 he admitted all his previous errors, and early in 554—almost certainly at Justinian’s insistence—he addressed to the Western churches a second
Constitutum
in which he formally condemned the Three Chapters and all who dared uphold them; as for himself, “whatever is brought forward or anywhere discovered in my name in their defense is hereby nullified.” He could not say more. By now too ill to travel, he remained another year in Constantinople and only then, in a brief respite from pain, started for home. But the effort was too great. On the way, his condition suddenly worsened. He was obliged to interrupt his journey at Syracuse, and there, broken alike in body and spirit, he died. For him there was to be no tomb in St. Peter’s.
The story of Vigilius did untold harm to the Papacy; and when his successor, Pelagius I, on his accession instantly added his voice to the condemnation, papal prestige lay in tatters. Several sees, including those of Milan and Aquileia, broke off communion with Rome; it was to be half a century before relations were restored with Milan, one and a half before Aquileia and Istria returned to the fold. Meanwhile, in 555 Justinian had decreed that in future the emperor’s personal fiat (“let it be done”) must be obtained for any election of a Bishop of Rome. But less than thirty years after the death of Pelagius in 561 there was to be consecrated a new pontiff who, though failing to heal those particular breaches, would utterly transform his office, giving it new energy and direction: he was to be known as Gregory the Great.
1.
The Scyrians were one of the many minor Germanic tribes, of minimal importance in this story.
2.
Disastrous because in the first weeks the Goths cut all the eleven aqueducts that brought water to Rome, leaving the city half-paralyzed.
4.
Their letter will be found in Jacques-Paul Migne,
Patrologia Latina
, vol. 69, cols. 113–19.