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tion, and was graduated from South Carolina College, 1829; studied law for a while, but turned to theology; after teaching for two years he studied at Andover Theological Seminary, and at Harvard Divinity School. Returning to the South he was licensed to preach, 1834; ordained, 1835; was pastor of the Presbyterian church at Lancaster, 18351837; professor of logic and belles-lettres in South Carolina College, 1837-39; pastor at Columbia, 1839-41; professor of sacred literature and evidences of Christianity at South Carolina College, 1841-51; pastor of Glebe Street Church, Charleston, 1851; president of South Carolina College, 1852-55; professor of theology in the Presbyterian Theological Seminary, and pastor of the church at Columbia, 1855-62. He took a leading part in the organization of the Southern General Assembly in 1861. He had high logical and metaphysical faculties, and was a champion of the old school Presbyterian theology.

He was the author of Romanists from the Infallibility of the Church and Testimony of the Fathers on Behalf of the Apocrypha, Discussed and Refuted (New York, 1845); Discourses on Truth, (1854); and his collected writings, ed. John B. Adger, appeared (4 vols., Richmond, 1871-73).

THOROLD, ANTHONY WILSON: Church `of England, bishop; b. at Hougham (17 m. s. of Lincoln), England, June 13, 1825; d. at Winchester July 25, 1895. He was educated at Queen's College, Oxford (B.A., 1847; M.A., 1850; D.Ia., 1877); ordained deacon, 1849; priest, 1850; was curate of Wittington, Lancashire, till 1854; at Holy Trinity, Marylebone, 1854-57; rector of St. tiles-in-theFields, London, 1857-67; minister of Curzon Chapel, Mayfair, 1868-&9; vicar and rural dean of St. Pancras, London, 1869-74; resident canon of York, 1874-77; bishop of Rochester, 1877-90; and of Winchester, 1890-95. He was also examining chaplain to the archbishop of York for a number of years ranging about 1874; and select preacher at Oxford, 1878-80. He had a faculty for grasping detail and for organization. He was the author of The Presence of Christ (London, 1869); The Gospel of Christ (1881); The Claim of Christ on the Young (1882); The Yoke of Christ in the Duties and Circumstances of Life (1883); Questions of Faith and Duty (1892); The Tenderness of Christ (1894); and a volume of sermons, The Gospel of Work, included in Preachers of the Age (1891 sqq.). He had a rare spirituality and great felicity of expression, so that his practical writings are much-admired books of devotion.

THREE-CHAPTER CONTROVERSY: One of the most important, though least edifying, episodes in the ecclesiastical policy of Justinian I. (q.v.), intimately connected with the Monophysite movement (see MONOPHYBITL''$). The conditions made it desirable to retain the powerful Monophysite party for the church by concessions, if it could be done without abandoning the position of the Council of Chalcedon. For this purpose it was thought advisable to take some action against the doctrines of

the school of Antioch, which was especially obnoxious to the Monophysites. Theodorus Ascidas, who had been bishop of Ceesarea in Cappadocia from 537, a zealous Origenist, hoped by thus advising the emperor at the same time to divert attention from the Origenistic controversy (see ORI(3EN, ORIGFJNIBTIC CoN TxovEnslES). In 544 (according to F. Diekamp, in 543) Justinian issued an edict in which he condemned the so-called Three Chapters (the term kephalaia, or capitols, is used for formulated statements, then for special points mentioned in them, or even for persons or writings directly designated by them)

namely, (1) the person and writings of Theodore of Mopsuestia (q.v.); (2) the writings of Theodoret of Cyrus (q.v.) in defense of Nestorius and against Cyril; and (3) the letter of Ibas of Edessa (q.v.) to the Persian Mares. As Theodore had died at peace with the Church, while Theodoret and Ibas had been expressly recognized as orthodox at Chalcedon, the concession to the Monophysites, contained in the imperial edict appeared to undermine the authority of the council. There was, however, very little opposition to it in the Greek Church. In the West the controversy became the more violent, though the Roman Bishop Vigilius yielded to the wishes of the emperor in a way which aroused great scandal. In a synod held at Constantinople under Vigilius (548), the bishops were prevailed upon to give written verdicts for the condemnation of the Three Chapters, and Vigilius did the same in his Judicatlcm of Apr. 11, 548, at the same time insisting on the authority of the Council of Chalcedon. In the West the opposition found a leader in Bishop Facundus of Hermiane (q.v.), and an African synod excommunicated Vigilius. For a while he continued his uncertain policy; but when the emperor by a second edict (homologid pisteos) pushed things to extremes, he arose in decisive opposition and had repeatedly to take sanctuary from the wrath of Justinian. He refused to be present at the fifth general council (Constantinople, May, 553), which considered the heresies of Theodore and the writings of Theodoret, and tried to prove that only individual members of the council of Chalcedon and not the council itself had approved of the epistle of Ibas. The Constitutum de tribes capitulis (May 14, 553) drawn up by Vigiliua and signed by many Western bishops, which energetically opposed the condemnation of the Three Chapters, was not accepted by the emperor, who acquainted the synod with the terms in which Vigilius had formerly pledged himself in secret to the emperor's position. On June 2, 553, the council decided in accordance with the wishes of the emperor. The Greek Church yielded without succeeding in winning the Monophysites. The resistance of Vigilius was soon broken, and the opposition of the African Church was overcome by the endeavors of Primasius of Carthage after 559. But tie churches of northern Italy, with Aquileia and Milan at their head, broke off communion with Rome, on account of the recognition of the fifth council by Vigilius and his successor, and this separation lasted, under the peculiar conditions caused by the Lombard conquest,, till Gregory the Great succeeded in winning over Milan and Theodelinde, queen of the Lombards, who was under the arch-