During the period of Ostrogothic rule in Italy from 476 to 552, the Roman Church made a few weak efforts to assert her independence. We find, for instance, a Roman synod, held in 502, resolving that no layman has a right to interfere in Church matters. But the Arian Ostrogothic rulers declared that they had succeeded to the Roman Empire's power over the Church. Indeed the Theodosian Code was practically incorporated in the Visigothic Code in 506 by Alaric II. Consequently, Odoacer issued a decree forbidding the alienation of Church property. Theodoric in 498 decided between two rival claimants to the Papacy, Symmachus and Lawrence, giving the former the papal chair and the latter a bishopric.[296:1] When a synod was called later to try Symmachus (501), it was convened in Theodoric's name. Theodoric even appointed a "visitor" to reform the abuses in the Church. He sent Pope John I. to the eastern Emperor on an embassy, and on his return, dissatisfied with his work, threw him into prison, where he died. Athalaric instructed Pope John II. how to prevent simony in episcopal and papal elections.[296:2] Under Justinian the Great (527-565), who by conquest reunited Italy with the eastern Empire in 552, the Popes and the Western Church were again subjected to the eastern rule. Like the Patriarch of Constantinople the Pope was now the nominee of the Emperor and could be removed at the pleasure of the prince. Sylverius, made Pope by the Arian Goth Theodatus, was therefore deposed and exiled by the Emperor's successful general, Belisarius, and a new Pope was chosen. Vigillus, a favourite of the Empress, installed as Pope by Belisarius (537), was peremptorily summoned to Constantinople to answer for his conduct. There a synod was called, and he was excommunicated. His successor, Pelagius I., was apparently appointed directly by the Emperor. Justinian, like Constantine, exercised the right to legislate for every phase of Church life.[297:1] His theory was that "human and divine authority," that is civic and ecclesiastical law, "combining in one and the same act," formed "one true and perfect law for all."[297:2] He meant to exercise a spiritual power very much like the temporal power he wielded. Hence he insisted that the election of a Pope in Rome by the clergy, senate, and people should not be valid until confirmed by him. This practically reduced the Pope of Rome to the position of eastern bishops. The organisation of the Church was guarded and regulated.[297:3] The property of the Church was protected. The jurisdiction of the clergy was clearly defined and minutely regulated as an extension of civil power. In all cases the Emperor was the court of final decision.