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ligious archbishop of great Rome ; since, moreover, on the presentation of a paper full of grievous charges against him to the holy and great synod, he refused to appear, though once, twice, and thrice canonically summoned by the bishops, pricked no doubt by his own conscience; and since he has unlawfully given reception to those who had been duly deposed by different synods ; he has thus, by variously trampling upon the laws of the church, given his own verdict against himself. Wherefore Leo, the most blessed and holy archbishop of the great and elder Rome, has, by the agency of ourselves and the present synod, in conjunction with the thrice-blessed and all-honoured Peter, who is the rock and basis of the catholic church, and the foundation of the orthodox faith,' deprived him of the episcopal dignity, and severed him from every priestly function. Accordingly, this holy and great synod decrees the provisions of the canons on the aforesaid Dioscorus."

After the ratification of these measures by the synod, and the transaction of some other matters, those who had been deposed together with Dioscorus were reinstated, at the request of the synod and the assent of the imperial government; and, after some further transactions, a definition of faith was enounced in these precise words : “Our Lord Jesus Christ, while confirming the knowledge of the faith in his disciples, said, 'My peace I give to you; my peace I leave to you ;' to the purpose, that no one should differ from his neighbour in the doctrines of piety, but should accord in publishing the declaration of the truth.” After the reading of the holy Nicene creed, and also that of the hundred and fifty holy fathers, they subjoined as follows : “ This wise and salutary symbol of divine grace is indeed sufficient for the perfect knowledge and confirmation of godliness ; for, concerning the Father, and the Son, and the Holy Spirit, its teaching is plain and complete, and it sufficiently suggests the incarnation of the Lord to those who receive it faithfully. But since the enemies of the truth are endeavouring to subvert its doctrine by heresies of their own, and have given birth to certain empty speeches, some daring to pervert the mystery of the economy which the Lord bore for our sakes, and rejecting the term

I See below, p. 326, note.

? That is, the Constantinopolitan Creed ; at the drawing up of which 150 fathers were present

See Socrat. Eccl. Hist. b. v. ch. 9.


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Mother of God,' in the case of the Virgin ; others introducing a confusion and commixture of substance, and inconsiderately moulding into one the natures of the flesh and of the Godhead, and by such confusion producing the monstrous notion of passibility in the Divine nature of the Only-begotten ; for this reason the present great and universal holy synod, from a desire to preclude every device of theirs against the truth, and to maintain the hitherto unshaken declaration of doctrine, has determined primarily that the creed of the three hundred and eighteen holy fathers shall be indefeasible ; and, on account of those who impugn the Holy Spirit, it ratifies the doctrine delivered subsequently concerning the substance of the Spirit by the hundred and fifty fathers, who assembled in the imperial city, and by them promulgated universally, not as though they were supplying some defect on the part of their predecessors, but were more clearly setting forth, by expressly recorded testimony, their notion respecting the Holy Spirit, in opposition to those who endeavour to annul His prerogative. In respect to those who have dared to corrupt the mystery of the economy, and with shameless wantonness to represent Him who was born of the holy Virgin as a mere man, the council has adopted the synodic epistles of the blessed Cyril, pastor of the church of the Alexandrians, addressed to Nestorius and the prelates of the East, in refutation of the madness of Nestorius, and for the instruction of those who with pious zeal are desirous of being impressed with a due conception of the saving symbol. To these the council has not without reason appended, in order to the confirmation of the true doctrines, the epistle of the president of the great and elder Rome, which the most blessed and holy archbishop Leo addressed to the sainted archbishop Flavian, for the overthrow of the evil design of Eutyches; as being in agreement with the confession of the mighty Peter, and forming with it a monument of concurrent testimony against the maintainers of pernicious opinions ; for it boldly confronts those who endeavour to dissever the mystery of the economy into a duality of sons; it expels from the congregation of the holy rites those who presume to affirm that the Godhead of the Only-begotten is passible ; and opposes those who imagine a mixture or confusion in respect of

That is, the Nicene Creed. See Socr. Eccles. Hist. b. i. ch. 8, and also below, b. iii. ch. 31.

the two natures of Christ. It also ejects such as fondly fancy that the form of a servant which He assumed from our own nature, was of a heavenly or any other substance ; and it anathematizes those who fable a resolution into one, at their union, of two previous natures of the Lord. Following, accordingly, the holy fathers, we confess one and the same Son, our Lord Jesus Christ, and we all with one voice declare him to be at the same time perfect in Godhead, and perfect in manhood, very God, and at the same time very man, consisting of a reasonable soul and a body, being consubstantial with the Father as respects his Godhead, and at the same time consubstantial with ourselves as respects his manhood; resembling us in all things, independently of sin; begotten, before the ages, of the Father, according to his Godhead, but born, in the last of the days, of Mary, the virgin and mother of God, for our sakes and for our salvation ; being one and the same Jesus Christ, Son, Lord, Only-begotten, made known in two natures without confusion, without conversion, without severance, without separation, inasmuch as the difference of the natures is in no way annulled by their union, but the peculiar essence of each nature is rather preserved, and conspires in one person and one subsistence, not as though he were parted or severed into two persons, but is one and the same Son, Only-begotten, Divine Word, Lord Jesus Christ, as the prophets declared concerning Him, and Christ himself has fully instructed us, and the symbol of the fathers has conveyed to us. Since, then, these matters have been defined by us with all accuracy and diligence, the holy and universal synod has determined that no one shall be at liberty to put forth another faith, whether in writing, or by framing, or devising, or teaching it to others. And that those who shall presume to frame, or publish, or teach another faith, or to communicate another symbol to those who are disposed to turn to the knowledge of the truth from heathenism, or Judaism, or any other sect—that they, if they be bishops or clerks, shall suffer deprivation, the bishops of their episcopal, the clerks of their clerical office ; and if monks or laics, shall be anathematized.” After the reading of the formula, the emperor Marcian visited Chalcedon, and attended the synod, and, having delivered an harangue, again took his departure. Juvenalis also and Maximus arranged on mutual

Literally, shall be alienated from the clergy.


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terms the matters relating to their own provinces, and Theodoret and Ibas were reinstated. Other matters were also mooted ; an account of which, as I have already said, is subjoined to this history. It was also determined that the see of New Rome, while ranking second to that of Old Rome, should take precedence of all others.


In addition to these transactions, Dioscorus is sentenced to reside at Gangra in Paphlagonia, and Proterius is appointed to the see of Alexandria by a general vote of the synod. On his taking possession of his see, a very great and intolerable tumult arose among the people ; who were roused into a storm against conflicting opinions; for some, as is likely in such cases, desired the restoration of Dioscorus, while others resolutely upheld Proterius, so as to give rise to many irremediable mischiefs. Thus Priscus, the rhetorician, recounts, that he arrived at Alexandria, from the Thebaid, and that he saw the populace advancing in a mass against the magistrates: that when the troops attempted to repress the tumult, they proceeded to assail them with stones, and put them to flight, and on their taking refuge in the old temple of Serapis, carried the place by assault, and committed them alive to the flames : that the emperor, when informed of these events, despatched two thousand newly levied troops, who made so favourable a passage, as to reach Alexandria on the sixth day; and that thence resulted still more alarming consequences, from the licence of the soldiery towards the wives and daughters of the Alexandrians; that, subsequently, the people, being assembled in the hippodrome, entreated Florus, who was the military commandant, as well as the civil governor, with such urgency as to procure terms for themselves, in the distribution of provisions, of which he had deprived them, as well as the

Constantinople. As to the rank of this see in early times, see Socrat. Hist. b. v. ch. 8, note.

? To the citizens of Alexandria, as well as to those of Rome and Constantinople, loaves of bread were every day delivered out; as we are informed from the fourteenth book of the Theodosian Code, Tit. De Frumento Alexandrino. But by whom the custom was begun is uncertain. Diocletian was the first emperor who bestowed the Panis Castrensis (the camp-bread) upon the poorer citizens of Alexandria.

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privileges of the baths and spectacles, and all others from which, on account of their turbulence, they had been debarred : that, at his suggestion, Florus presented himself to the people, and pledged himself to that effect, and by this means stopped the sedition for a time. Nor did even the wilderness in the neighbourhood of Jerusalem preserve its tranquillity, unvisited by this commotion. For there arrived in Palestine some of the monks who had been present at the council, but were disposed to harbour designs in opposition to it; and by lamenting the betrayal of the faith, exerted themselves to fan into a flame the monastic body. And when Juvenalis, after obtaining restitution to his see, had been compelled to return to the imperial city, by the violence of the party who claimed the right to supersede and anathematize in their own province those who, as we have already mentioned, were opposed

to the council of Chalcedon, assembled in the church of the Resurrection, and appointed Theodosius, who had especially caused confusion in the council, and had been the first to bring a report of its proceedings, and respecting whom, at a subsequent period, the monks of Palestine alleged, in letters 2 to Alcison, that having been convicted of malpractices in relation to his own bishop, he had been expelled from his monastery: and that at Alexandria he had impugned the conduct of Dioscorus, and, after having been severely scourged as a seditious person, had been conveyed round the city on a camel, as is usual with malefactors. To him many of the cities of Palestine made application, with a view to the ordination of bishops. Among these was Peter the Iberian ; to whom was committed the episcopal helm of the city called Majumas, in the neighbourhood of Gaza. On being informed of these proceedings, Marcian, in the first place, commands Theodosius to be conveyed near his own person, and sends Juvenalis to rectify the past, with an injunction that all who had been ordained by Theodosius should be ejected. Many sad occurrences followed the arrival of Juvenalis, while either party indulged in whatever proceedings their anger suggested. Such was the device of the envious and God-hating demon in the change of

i Concerning this Theodosius, who invaded the see of Jerusalem, the reader may consult Baronius, A. D. 452.

2 These letters of the monks of Palestine to Alcison, are recorded below, book ii. chap. 31.



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