In the two centuries which intervened between the time of Constantine and that of Justinian, imperial legislation directly affecting the Church in all its institutions made rapid progress. The successors of Constantine continued his policy. Imperial sanction was necessary for the validity of every important act in connection with the Church. Councils were called and dismissed in the name of the sovereign, and their proceedings were not valid without his approval. At the Council of Tyre (335), a portion of the bishops appealed to the Emperor's commissioner to settle the dispute about the Arian question, but he declared that the question must be submitted to his imperial master for final decision since it was his province to legislate on all matters concerning the Church.[294:1] Constantius vetoed a portion of the canons of Remini (360).[294:2] The Emperors Theodosius II. and Valentinian III. likewise rebuked the Council of Ephesus (431), and dictated its procedure.[294:3] The Council of Chalcedon (451) was also told to hurry up its work because the imperial commissioners present were needed in state affairs.[294:4] During this period, however, it is possible to detect pretensions on the part of the Bishop of Rome to the right to call and preside over councils.[294:5] Here began the conflict over ecclesiastical sovereignty which was to end in a complete victory for the Roman Church. The later Emperors similarly exercised the right to decide all disputed points of doctrine, discipline, and elections. They nominated, or at least confirmed, the most influential metropolitans and patriarchs. Thus in 377, the Emperor's representative decided between two rival claimants to the apostolic see of Antioch.[295:1] Again, the Roman prefect decided between two rival claimants to the chair of St. Peter, Ursinus and Damasus, in favour of the latter, and punished adherents of the former.[295:2] When rival Popes appealed to Honorius, he appointed a temporary Pope until he could examine into the case. Then he decided in favour of Boniface I. and issued an edict to prevent the recurrence of such a state of affairs.[295:3] The Emperor was the court of last appeal in all ecclesiastical cases. This was recognised by a council of Rome held by Ambrose in 378, which requested of Emperor Gratian that when a Roman bishop was accused, he might always be tried by the imperial council.[295:4] The best evidence, however, of the subordination of the spiritual to the temporal authority in this period is found in the legislation. The whole field of Church government and ecclesiastical life and all the relations, duties, morals, and acts of the clergy are covered in the civil laws of the time. Even heresy was put to flight by imperial edict.[295:5]