Difference between revisions of "Celestine I" - New World Encyclopedia
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In art, Saint Celestine is a pope with a dove, dragon, and flame. | In art, Saint Celestine is a pope with a dove, dragon, and flame. | ||
==Biography== | ==Biography== | ||
| − | Little is known of Celestine's early history except that he was a Roman and that his father's name was Priscus. He is said to have lived for a time at Milan with [[Saint Ambrose]]. In a document of Pope [[Innocent I]] | + | Little is known of Celestine's early history except that he was a Roman and that he may have been a close relative of the family of Emperor [[Valentian III]] and his father's name was Priscus. He is said to have lived for a time at Milan with [[Saint Ambrose]]. In a document of Pope [[Innocent I]] dated 416, Celestine is referred to as "the Deacon." In 418 Saint Augustine wrote to him (Epist., 192) in very reverential language, calling him "My Venerable Lord and Highly Esteemed and Holy Brother." |
| − | Celestine succeeded Boniface I as pope September 10, 422 (some reckonings make it November 3). Boniface's own election had been a contested one, which had thrown the city into tumult when the archdeacon Eulalius had been ordained by the lower clergy prior to Boniface's election and the emperor initially recognized the "anti-pope." It is not known whether Celestine's own position as deacon may have been a factor in his acceptability, but he was elected without any opposition, and even Eulalius and his many ardent supporters did not attempt to reassert themselves. | + | Celestine succeeded [[Boniface I]] as pope September 10, 422 (some reckonings make it November 3). Boniface's own election had been a contested one, which had thrown the city into tumult when the archdeacon Eulalius had been ordained by the lower clergy prior to Boniface's election and the emperor initially recognized the "anti-pope." It is not known whether Celestine's own position as deacon may have been a factor in his acceptability, but he was elected without any opposition, and even Eulalius and his many ardent supporters did not attempt to reassert themselves. |
Shortly after his elevation, Austine again wrote to Celestine, this time asking for his help in dealing with Bishop Antony of Fessula in Africa, whom Augustine admits to unwisely recommending to the people of that town and was later found to be tempted by greed. "I am so racked with anxiety and grief," Augustine wrote of the matter, "that I think of retiring from the responsibilities of the episcopal office, and abandoning myself to demonstrations of sorrow corresponding to the greatness of my error." A strong friendship seems to have existed between Celestine and Augustine. After the death of the Augustine in 430, Celestine wrote a long letter to the bishops of Gaul on the sanctity, learning, and zeal of the great African bishop who had so forcefully led the intellectual assault against the teachings of Pelagius and his followers. Celestine forbade all attacks upon Augustine's memory on the part of the [[Semipelagianism|Semipelagians]], who under the leadership of the famous ascetic, [[John Cassian]], were then beginning to gain influence. | Shortly after his elevation, Austine again wrote to Celestine, this time asking for his help in dealing with Bishop Antony of Fessula in Africa, whom Augustine admits to unwisely recommending to the people of that town and was later found to be tempted by greed. "I am so racked with anxiety and grief," Augustine wrote of the matter, "that I think of retiring from the responsibilities of the episcopal office, and abandoning myself to demonstrations of sorrow corresponding to the greatness of my error." A strong friendship seems to have existed between Celestine and Augustine. After the death of the Augustine in 430, Celestine wrote a long letter to the bishops of Gaul on the sanctity, learning, and zeal of the great African bishop who had so forcefully led the intellectual assault against the teachings of Pelagius and his followers. Celestine forbade all attacks upon Augustine's memory on the part of the [[Semipelagianism|Semipelagians]], who under the leadership of the famous ascetic, [[John Cassian]], were then beginning to gain influence. | ||
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In upholding the right of the Roman Church to hear and decide appeals from all quarters, however, Celestine came into conflict with the churches of Africa (see Apiarius). The African bishops expressed considerable anger at some of the decisions made by Celestine and previous popes, but stopped short of questioning the primacy supremacy of Rome, on whose authority they had relied during the Donatist controversy. | In upholding the right of the Roman Church to hear and decide appeals from all quarters, however, Celestine came into conflict with the churches of Africa (see Apiarius). The African bishops expressed considerable anger at some of the decisions made by Celestine and previous popes, but stopped short of questioning the primacy supremacy of Rome, on whose authority they had relied during the Donatist controversy. | ||
| − | The last years of the pontificate of Celestine were taken up with the struggle in the | + | The last years of the pontificate of Celestine were taken up with the struggle in the east over the teachings of Nestorius. Nestorius had been appointed as patriarch of Constantinople in 428 with Celestine's approval and wrote at least three letters addressed to Celestine. As the second of these shows, Nestorius aroused suspicions by receiving with hospitality certain Pelagians who had banished from Rome by the pope. He requests information from the pope about these men and expresses concern that Celestine had not yet written back to him about them. Shortly after this, rumors began to circulate that his teaching concerning the twofold personality of Christ (divine and human) were not orthodox. Celestine commissioned Bishop Cyril of Alexandria to investigate and make a report. Cyril considered Nestorius' characterization of the Virgin Mary as "Christokos" (bearer of Christ) inadequate, insisting that he affirm her as "Theotokos" (bearer of God). At a Roman synod in 430, Celestine became convinced of Nestorius' status as a heretic and ordered Cyril, in his name as pope, to proceed against Nestorius. The patriarch of Constantinople would be excommunicated and deposed unless he would solemnly retract his "errors" in writing a within ten days. At the same time he restored all who had been excommunicated or deprived by Nestorius. Cyril forwarded the papal sentence and his own [[anathema]] to Nestorius. |
| − | The | + | The eastern emperor, Theodosius II, now summoned an [[ecumenical council]] to meet at Ephesus. To this council Celestine sent three legates, whom he instructed to be guided by Cyril of Alexandria. Celestine makes it clear in his letters, however, that he considered his own decision as final. |
| − | The extant writings of | + | Late in his life, it may have been Celestine who sent [[Saint Patrick]] back to Ireland, although the story may be apocryphal. He had already sent Palladius as bishop to the "Scots [i.e. Irish] believing in Christ." According to the Catholic Encyclopedia, Patrick, who had previously been refused in his request, received the long-coveted commission only a few days before the death of Celestine. |
| + | |||
| + | The precise date of his death is uncertain. His feast is kept in the Latin Church on April 6, the day on which his body was placed in the Catacombs of Saint Priscilla. In the Greek Church where he is highly honored for his condemnation of Nestorius, his feast falls on April 8. | ||
| + | |||
| + | ==Legacy== | ||
| + | Celestine I played a substantial role in the Catholic Church's opposition to heresy and its struggle to assert the primacy of the [[See of Peter]]. He finalized the Church's opposition to Pelagianism and banished its leaders from Rome, as well as the leaders of several other movements deemed heretical. In sending missionaries to the British Isles to combat the Pelagians, he helped establish Rome's influence in Ireland, especially if the story is true that it was he who appointed Saint Patrick to his mission. Celestine's opposition to Nestorius set the papacy's course on that question, which continued to be a major one until the [[Council of Chalcedon]] and beyond. | ||
| + | |||
| + | The extant writings of Saint Celestine consist of sixteen letters and a fragment of a discourse on Nestorianism delivered in the Roman Synod of 430. The letters to him by Nestorius provide important information on that controversy, and those written to him by Augustine give fascinating insights into the character of the Bishop of Hippo. A collection of ten decisions on the subject of grace which played a major part in the history of Augustinianism, known as the "Capitula Coelestini," are no longer attributed to his authorship. | ||
| + | |||
| + | As a builder, Celestine restored and embellished the church of Santa Maria in Trastevere, which had suffered from the pillage of Rome by the Goths. He also contributed to the restoration of the the church of Saint Sabina and the decoration of the Cemetery of Saint Priscilla, where he would later be buried. His body was transferred in 820 by Pope [[Paschal I]] to the church of Sta Prassede, although the Cathedral of Mantua also claims his relics. He is honored as a saint in both the Orthodox and Catholic church traditions. | ||
==External links== | ==External links== | ||
Revision as of 17:00, 12 May 2008
| Celestine I | |
|---|---|
| |
| Birth name | Celestine |
| Papacy began | 422 |
| Papacy ended | April 6, 432 |
| Predecessor | Boniface I |
| Successor | Sixtus III |
| Born | ??? Rome, Italy |
| Died | April 6 432 Rome, Italy |
| Other popes named Celestine | |
Pope Saint Celestine I was pope from 422 to April 6, 432. He was a Roman and is supposed to have been a near relative of the Roman Emperor Valentinian III. Nothing is known of his early history except that his father's name was Priscus. He is said to have lived for a time at Milan with St. Ambrose. The first notice, however, concerning him that is known is in a document of Pope Innocent I, in the year 416, where he is spoken of as Celestine the Deacon.
Various portions of the liturgy are attributed to him, but without any certainty on the subject. Though he did not attend personally, he sent delegates to the Council of Ephesus in which the Nestorians were condemned, in 431. Four letters written by him on that occasion, all dated March 15, 431, together with a few others, to the African bishops, to those of Illyria, of Thessalonica, and of Narbonne, are extant in retranslations from the Greek, the Latin originals having been lost.
He actively persecuted the Pelagians, and was zealous for orthodoxy. He sent Palladius to Ireland to serve as a bishop in 431. Patricius (Saint Patrick) continued this missionary work. Celestine raged against the Novatians in Rome, imprisoning their bishop, and forbidding their worship. He was zealous in refusing to tolerate the smallest innovation on the constitutions of his predecessors, and is recognized by the church as a saint.
He died on April 6, 432. He was buried in the cemetery of St. Priscilla in the Via Salaria, but his body, subsequently moved, lies now in the Basilica di Santa Prassede.
In art, Saint Celestine is a pope with a dove, dragon, and flame.
Biography
Little is known of Celestine's early history except that he was a Roman and that he may have been a close relative of the family of Emperor Valentian III and his father's name was Priscus. He is said to have lived for a time at Milan with Saint Ambrose. In a document of Pope Innocent I dated 416, Celestine is referred to as "the Deacon." In 418 Saint Augustine wrote to him (Epist., 192) in very reverential language, calling him "My Venerable Lord and Highly Esteemed and Holy Brother."
Celestine succeeded Boniface I as pope September 10, 422 (some reckonings make it November 3). Boniface's own election had been a contested one, which had thrown the city into tumult when the archdeacon Eulalius had been ordained by the lower clergy prior to Boniface's election and the emperor initially recognized the "anti-pope." It is not known whether Celestine's own position as deacon may have been a factor in his acceptability, but he was elected without any opposition, and even Eulalius and his many ardent supporters did not attempt to reassert themselves.
Shortly after his elevation, Austine again wrote to Celestine, this time asking for his help in dealing with Bishop Antony of Fessula in Africa, whom Augustine admits to unwisely recommending to the people of that town and was later found to be tempted by greed. "I am so racked with anxiety and grief," Augustine wrote of the matter, "that I think of retiring from the responsibilities of the episcopal office, and abandoning myself to demonstrations of sorrow corresponding to the greatness of my error." A strong friendship seems to have existed between Celestine and Augustine. After the death of the Augustine in 430, Celestine wrote a long letter to the bishops of Gaul on the sanctity, learning, and zeal of the great African bishop who had so forcefully led the intellectual assault against the teachings of Pelagius and his followers. Celestine forbade all attacks upon Augustine's memory on the part of the Semipelagians, who under the leadership of the famous ascetic, John Cassian, were then beginning to gain influence.
The theological climate of Celestine's papacy was a stormy one. The Manichæans, Donatists, Noviatianists, and Pelagians were all accused of "troubling the peace of the Church." Meanwhile, the while "barbarian" forces, many of whom were Arian Christians, were beginning make inroads into the heart of the empire. Celestine's firm but gentle character was a major asset in his ability to guide the papacy through these troubled waters. He received important aid in his struggle against the Manichæans from the young Emperor Valentinian III's mother Placidia, who—in the name of her youthful son—banished the Manichæans and other heretics from Rome. Celestine also moved forcefully against the Pelagians, banishing Coelestius, the companion and chief disciple of Pelagius, from Italy. He supported the further condemnation of Pelagianism at the Council of Ephesus. To combat Pelagianism in the land of its origin, Celestine sent missionaries to the British isles and consecrated Palladius to become the first bishop of Ireland in 431.
A firm upholder of the rights of the papacy, Celestine wrote to the bishops of Illyria, in the western part of today's Balkan Peninsula, commanding them return to obedience to the bishop of Thessalonica, the papal vicar. He reminded these churchmen that they must not consecrate any bishop or hold any regional church councils without the approval of the pope's representative. In a somewhat opposite vein, he wrote to the bishops of Vienne and Narbonne, whom he warned, agreeing with the warning of his predecessor Boniface, to resist the dominance of the see of Arles. He also ruled that these bishops must not refuse to give absolution to those who wait until they are near death to confess their sins. He also decided that bishops must not dress as monks. To the bishops of Apulia and Calabria the laypersons must not be elected to the episcopate over the heads of the clergy and that the popular will—no matter how strong—is not to take precedence over the wisdom of the clergy.
In upholding the right of the Roman Church to hear and decide appeals from all quarters, however, Celestine came into conflict with the churches of Africa (see Apiarius). The African bishops expressed considerable anger at some of the decisions made by Celestine and previous popes, but stopped short of questioning the primacy supremacy of Rome, on whose authority they had relied during the Donatist controversy.
The last years of the pontificate of Celestine were taken up with the struggle in the east over the teachings of Nestorius. Nestorius had been appointed as patriarch of Constantinople in 428 with Celestine's approval and wrote at least three letters addressed to Celestine. As the second of these shows, Nestorius aroused suspicions by receiving with hospitality certain Pelagians who had banished from Rome by the pope. He requests information from the pope about these men and expresses concern that Celestine had not yet written back to him about them. Shortly after this, rumors began to circulate that his teaching concerning the twofold personality of Christ (divine and human) were not orthodox. Celestine commissioned Bishop Cyril of Alexandria to investigate and make a report. Cyril considered Nestorius' characterization of the Virgin Mary as "Christokos" (bearer of Christ) inadequate, insisting that he affirm her as "Theotokos" (bearer of God). At a Roman synod in 430, Celestine became convinced of Nestorius' status as a heretic and ordered Cyril, in his name as pope, to proceed against Nestorius. The patriarch of Constantinople would be excommunicated and deposed unless he would solemnly retract his "errors" in writing a within ten days. At the same time he restored all who had been excommunicated or deprived by Nestorius. Cyril forwarded the papal sentence and his own anathema to Nestorius.
The eastern emperor, Theodosius II, now summoned an ecumenical council to meet at Ephesus. To this council Celestine sent three legates, whom he instructed to be guided by Cyril of Alexandria. Celestine makes it clear in his letters, however, that he considered his own decision as final.
Late in his life, it may have been Celestine who sent Saint Patrick back to Ireland, although the story may be apocryphal. He had already sent Palladius as bishop to the "Scots [i.e. Irish] believing in Christ." According to the Catholic Encyclopedia, Patrick, who had previously been refused in his request, received the long-coveted commission only a few days before the death of Celestine.
The precise date of his death is uncertain. His feast is kept in the Latin Church on April 6, the day on which his body was placed in the Catacombs of Saint Priscilla. In the Greek Church where he is highly honored for his condemnation of Nestorius, his feast falls on April 8.
Legacy
Celestine I played a substantial role in the Catholic Church's opposition to heresy and its struggle to assert the primacy of the See of Peter. He finalized the Church's opposition to Pelagianism and banished its leaders from Rome, as well as the leaders of several other movements deemed heretical. In sending missionaries to the British Isles to combat the Pelagians, he helped establish Rome's influence in Ireland, especially if the story is true that it was he who appointed Saint Patrick to his mission. Celestine's opposition to Nestorius set the papacy's course on that question, which continued to be a major one until the Council of Chalcedon and beyond.
The extant writings of Saint Celestine consist of sixteen letters and a fragment of a discourse on Nestorianism delivered in the Roman Synod of 430. The letters to him by Nestorius provide important information on that controversy, and those written to him by Augustine give fascinating insights into the character of the Bishop of Hippo. A collection of ten decisions on the subject of grace which played a major part in the history of Augustinianism, known as the "Capitula Coelestini," are no longer attributed to his authorship.
As a builder, Celestine restored and embellished the church of Santa Maria in Trastevere, which had suffered from the pillage of Rome by the Goths. He also contributed to the restoration of the the church of Saint Sabina and the decoration of the Cemetery of Saint Priscilla, where he would later be buried. His body was transferred in 820 by Pope Paschal I to the church of Sta Prassede, although the Cathedral of Mantua also claims his relics. He is honored as a saint in both the Orthodox and Catholic church traditions.
External links
| Roman Catholic Popes | ||
|---|---|---|
| Preceded by: Boniface I |
Bishop of Rome 422–432 |
Succeeded by: Sixtus III |
| ||||||||||||||||
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