s
president. And another besides from the Churches in Osroene and the
cities in that quarter." [611:2]

It is obvious from this statement that, before the termination of the
second century, synodical government was established throughout the
whole Church; for we here trace its operation in France, in Mesopotamia
or Osroene, in Italy, Pontus, and Palestine. This passage also
illustrates the progress of the changes which were taking place about
the period under review in the constitution of ecclesiastical
judicatories. As the president of the presbytery was at first the senior
elder, so the president of the synod was at first the senior pastor. At
this time the primitive arrangement had not been altogether superseded,
for at the meeting of the bishops of Pontus, Palmas, as being the oldest
member present, was called to occupy the chair of the moderator. But
elsewhere this ancient regulation had been set aside, and in some places
no new principle had yet been adopted. At the synod of Palestine the
jealousy of two rivals for the presidency led to a rather awkward
compromise. Caesarea was the seat of government, and on that ground its
bishop could challenge precedence of every other in the district, but
the Church of Jerusalem was the mother of the entire Christian
community, and its pastor, now a hundred years of age, [612:1]
considered that he was entitled to fill the place of dignity. For the
sake of peace the assembled fathers agreed to appoint two chairmen, and
accordingly Theophilus of Caesarea and Narcissus of Jerusalem presided
jointly in the synod of Palestine. In the synod of Rome there was no one
to dispute the pretensions of Bishop Victor. As the chief pastor of the
great metropolitan Church, he seems, as a matter of course, to have
taken possession of the presidential office.

A few years after the Paschal controversy the celebrated Tertullian
became entangled in the errors of Montanism, and in vindication of his
own principles published a tract "Concerning Fasts," in which there is a
passing reference to the subject of ecclesiastical convocations. "Among
the Greek nations," says he, "these councils of the whole Church are
held in fixed places, in which, whilst certain important questions are
discussed, the representation of the whole Christian name is also
celebrated with great solemnity. And how worthy is this of a faith which
expects to have its converts gathered from all parts to Christ? See how
good and h