advantages and privileges. This was the origin of the long enmity which prevailed and still prevails between the two churches, the eastern and the western. This council endorsed and established the "two natures in one person." The twenty-eighth canon of this council has been rejected and condemned by the Latins, yet Pelagius, Gregory, Pascal and Boniface acknowledged this council, thereby placing the seal of infallibility upon it as much as they ever did upon other councils. In 553 Justinian assembled a council at Constantinople to discuss the three chapters, as they were designated, composed by Ibas, Theodoret and Theodorus. Vigilius, bishop of Rome, with bishops and deacons from Italy, Africa and the east, was in Constantinople during the entire sittings of this council, and refused to attend although invited. But the council went on, all the same. His infallibility, supported by his clique, opposed the emperor and his council, but in vain. He formed his bishops and deacons into a separate council, published a constitution defending, in _modified terms_, the three chapters, and interdicting all further discussion upon the subject by the authority of the Apostolic See; pronounced anathemas against the persons and defenders of the authors of the three chapters. Having now made himself a partisan of the authors, who were condemned by the emperor's council, he was cursed for promoting heresy, and banished in dishonor. This served to bring him to his senses upon several matters, and so he turned about and approved what he had before condemned. And so heresy was converted into orthodoxy by the magical power of an emperor at the expense of the infallibility of Vigilius. The Italians, Tuscans, Ligurians, Istrians, French, Illyrians and Africans, who took a stand against the emperor, were like the pope, the "vicar general of God," converted by the sword of Justinian. The Italian clergy who resisted were banished.