Bishops, however, were subjected to the full severity of the Latin discipline. As early as 528, Justinian ordered that no one should be eligible to the episcopate who was burdened with either children or grandchildren, giving as a reason the engrossing duties of the office, which required that the whole mind and soul should be devoted to them, and still more significantly hinting the indecency of converting to the use of the prelate’s family the wealth bestowed by the faithful on the church for pious uses and for charity.[168] It is probable that this was not strictly observed, for in 535, when repeating the injunction, and adding a restriction on conjugal intercourse, he intimates that no inquiry shall be made into infractions previously occurring, but that it shall be rigidly enforced for the future.[169] The decision was final as regards the absence of a wife, for it was again alluded to in 548, and that law is carried through the Nomocanon and Basilica.[170] The absence of children as a prerequisite to the episcopate, however, was not insisted upon so pertinaciously, for Leo the Philosopher, after the compilation of the Basilica, issued a constitution allowing the ordination of bishops who had legitimate offspring, arguing that brothers and other relatives were equally prone to withdraw them from the duties of their position.[171] * * * * * It is not worth while to enter into the interminable controversy respecting the council held at Constantinople in 680, the canons of which were promulgated in 692, and which is known to polemics as the _Quinisext in Trullo_. The Greeks maintain that it was Œcumenic, and its legislation binding upon Christendom; the Latins, that it was provincial and schismatic; but whether Pope Agatho acceded to its canons or not; whether a century later Adrian I. admitted them, or whether their authentication by the second council of Nicæa gave them authority over the whole church or not, are questions of little practical importance for our purpose, for they never were really incorporated into the law of the West, and they are only to be regarded as forming a portion of the received ecclesiastical jurisprudence of the East. In one sense, however, their bearing upon the Latin church is interesting, for, in spite of them, Rome maintained communion with Constantinople for more than a century and a half, and the schism which then took place arose from altogether different causes. In the West, therefore, celibacy was only a point of discipline, of no doctrinal importance, and not a matter of heresy, as we shall see it afterwards become under the stimulus afforded by Protestant controversy.