pon, but simply the privileges of the royal city,
how much more in the case of Rome, which stood alone in the West the single
object of common reverence; "since it is well known," says this same Pope
Innocent, "that there were no churches founded by any one, either in Italy,
the Gauls, Spain, Africa, Sicily, or in the adjacent islands, unless by
those whom the Apostle St. Peter, or his successors, had appointed
Bishops."[46] So that the Pope, on the Patriarchal theory, was the common
father of the whole West.

In the latter years of St. Augustin's life, the important question of
appeals from African Bishops to Rome was settled. Apiarius, a priest, had
been excommunicated by his Bishop, and appealed to the Pope. The Bishops of
Africa would not agree to the Pope's claim, that the causes of clergy,
condemned by their own Bishop, should be brought before the neighbouring
Bishops; nor that Bishops should appeal to Rome. The Pope alleged the
Canons of Nicea, (not, be it observed, an inherent power in his see to
judge Bishops;) the Bishops of Africa said they could not find those Canons
in the copies which they had. They agreed, however, to be thus treated,
provisionally, for a short time, till they were better informed of the
decrees of Nicea. It turned out that, by the Canons of Nicea, the Pope
meant those of Sardica, to which the African Bishops refused obedience. The
end of this was, that Pope St. Coelestine restored Apiarius to communion,
and sent him back to Africa, with Faustinus, his Legate. "At his arrival,
the Bishops of Africa assembled a Council, in which Aurelius, of Carthage,
and Valentine, Primate of Numidia, presided. Thirteen more are named, but
the name of St. Augustin does not appear among them. This Council having
examined the affair of Apiarius, found him charged with so many crimes,
that it was impossible for Faustinus to defend him, though he acted the
part rather of an advocate than of a judge, and violated all right in the
opposition he maintained against the whole Council, under pretence of
supporting the privileges of the Church of Rome. For he wanted Apiarius to
be received to the communion of the Bishops of Africa, because the Pope had
restored him to it, believing that he had appealed, though he could not
prove even the fact of his appeal. After a debate of three days, Apiarius
at last, stung with remorse, and moved by God, confessed, on a sudden, all
the crimes of which he had been accused, which w