24

Under these circumstances Theodosius II. called a general council at Ephesus, (431). Cyril hastened hither with a numerous band of adherents. The bold remonstrances of the honest Isidore, abbot of Pelusium, († 440) 25 had no effect upon him ;26 but listening only to the promptings of revenge he proceeded to condemn Nestor without waiting for the arrival of the eastern bishops.27 When they arrived, however, they assembled with

πον, ὡς πολλοῖς τῶν ἁγίων πατέρων εἰρημένον, οὐ παραιτούμεθα—καλοῦμεν δὲ θεοφόρον ἄνθρωπον, οὐχ ὡς μερικήν τινα θείαν χάριν δεξάμενον, ἀλλ ̓ ὡς πᾶσαν ἡνωμένην ἔχοντα τοῦ υἱοῦ τὴν θεότητα. Ad xii.—ἔπαθε ἡ τοῦ δούλου μορφή, συνούσης αὐτῇ δηλονότι τῆς τοῦ θεοῦ μορφῆς,—οἰκειουμένης δὲ διὰ τὴν ἕνωσιν τὰ παθήματα. From Cyril's apology in answer to Theodoret. Ad i.—ei λέγοιμεν σάρκα γενέσθαι τὸν λόγον, οὐ σύγχυσιν, οὐ φυρμὸν, οὐ τροπὴν, οὐκ ἀλλοίωσιν συμβῆναι περὶ αὐτὸν φαμέν· ἡνῶσθαι δὲ μᾶλλον ἀφράστως καὶ ἀποῤῥήτως σώματι ψυχὴν ἔχοντι νοεράν. Ad iii.—ἄνθρωπον συνήφθαι θεῷ σχετικῶς διωτείνονται, κατὰ μόνην τὴν ἀξίαν, ήγουν αὐθεντίαν, καὶ κατὰ τὴν τῆς υἱότητος ομωνυμίαν.—κατὰ φύσιν, τοῦτ ̓ ἔστιν, οὐ σχετικῶς, ἀλλὰ κατὰ ἀλήθειαν. Theodoret wrote besides Pentalogium s. libb. v. incarnatione verbi adv. Cyrillum et Patres Conc. Ephesini (Fragments ap. Mercator). 2 On the history of it, see Salig de Eutychianismo ante Eutychen, p. 234. Fuchs Bibliothek d. Kirchenversamml. des 4ten u. 5ten Jahrh. iv. 1.

25 Isid. Pelus. epistolarum libb. iv. ed. Conr. Rittershusius. Heidelb. 1605, fol. Epistt. hactenus ineditae, ed. ab A. Schotto. Antv. 1623, 8, and Francof. 1629, fol. Editions of all together: Isid. Pelus. de interpretatione divinae scripturae epistolarum, libb. v. Paris 1638 (incorrect). Venet. 1745, fol. Cf. H. A. Niemeyer de Isidori Pelusiotae vita, scriptis et doctrina, Halae 1825, 8. Thirteen letters in an old Latin version are put into the Synodicon as bearing on this controversy (prim. ed. Mansi, v. p. 758). See the originals, lib. i. ep. 25, 102, 310, 311, 323, 324, 370, 404, 405, 419. iv. 166, 211. ν. 268.

26 Lib. i. ep. 310 (Latin in the Synodicon, 1. c.): Προσπάθεια μὲν οὐκ ὀξυδορκεῖ, ἀντίπάθεια δὲ ὅλως οὐχ ὁρᾷ. εἰ τοίνυν ἑκατέρας λήμης βούλει καθαρεῦσαι, μὴ βιαίας ἀποφάσεις ἐκβιβαζε, ἀλλὰ κρίσει δικαίᾳ τὰς αἰτίας ἐπίτρεψον. Πολλοί γάρ σε κωμῳδοῦσι τῶν συνειλεγμένων εἰς Ἔφεσον, ὡς οἰκείαν ἀμυνόμενον ἔχθραν, ἀλλ ̓ οὐ τὰ Ἰησοῦ Χριστοῦ ὀρθοδόξως ζητοῦντα. ἀδελφιδοῦς ἐστί, φασι, Θεοφίλου, μιμούμενος ἐκείνου τὴν γνώμην· ὥσπερ γὰρ ἐκεῖνος μανίαν σαφῆ κατεσκέδασε τοῦ θεοφόρου καὶ θεοφιλοῦς Ἰωάννου, οὕτως ἐπιθυμεῖ καυχήσασθαι καὶ οὗτος, εἰ καὶ πολὺ τῶν κρινομένων ἐστὶ τὸ διάφορον. Cf. lib. i. ep. 370. Concerning Isidore's own doctrine, see Niemeyer, l. c. p. 173 ss. 22 s. Vater in the kirchenhist. Archiv. 1825, S. 248 ff. 27 The sentence may be seen in Mansi, iv. 1212: Ο βχασφημηθεὶς τοίνυν παρ' αὐτοῦ κύριος ἡμῶν Ἰησοῦς Χριστὸς ὥρισε διὰ τῆς παρούσης ἁγιωτάτης συνόδου, ἀλλότριον εἶναι τὸν αὐτὸν Νεστόριον τοῦ ἐπισκοπικοῦ ἀξιώματος, καὶ παντὸς συλλόγου ἱερατικοῦ. The Egyptian party (comp. the decisions, p. 1139 ss.) thought they had in their favour the express words of the Nicene creed, namely, θεὸν ἐνανθρωπήσαντα, παθόντα, &c. Subsequently the adherents of Caelestius and Pelagius were often confounded with

John at their head, and deposed Cyril and his principal assistant Memnon bishop of Ephesus. The weak Theodosius had been incensed at Cyril till now, but the latter not only contrived to bring over to his side the impetuous monks at Constantinople,28 but also to make many friends at court by bribes and other artifices. The emperor at first confirmed the three depositions; but was afterwards prevailed on to re-instate Cyril and Memnon in their offices. Nestor, on the other hand, was obliged to withdraw into his former cloister at Antioch.

The consequence of these measures was a division between the east and the other provinces, especially Egypt. The Orientals, however, were not sufficiently united to withstand their opponents, backed as the latter were by the court. Rabulas, bishop of Edessa, went over to Cyril's party, and even began to show his zeal both by attacking the writings of Theodore of Mopsuestia, so much valued in the east, and the proper sources of Nestor's error. Even John made peace with Cyril (433). The latter accommodated

those of Nestorius, and condemned without express notification of their doctrine. See Mansi, iv. 1320, 1328, 1334, 1338, 1472, 1474.

28 From the epistle of Epiphanius, archdeacon of Cyrill, to Maximinian the new bishop of Constantinople (Mansi, v. 987, Theodoreti opp. ed. Schulze, v. 869,) it is clear that many presents were sent from Alexandria (εὐλογίαι) to the empress, her ladies and influential courtiers. Clerici, qui hic sunt, contristantur, quod ecclesia Alexandrina nulata sit hujus causa turbelae, et debet praeter illa, quae hinc transmissa sunt, Ammonio Comiti auri libras mille quingentas.

29 See Mansi, v. 305 (it was the creed put forth by Theodoret in Ephesus, and presented to the emperor by the Oriental party. Synodicon, c. 17, ap. Mansi, v. 783, comp. Alexandri epist. ad Theodoret. in Synod. c. 96, ibid. p. 878): Ομολογοῦμεν τοιγαροῦν τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν υἱὸν τοῦ θεοῦ, τὸν μονογενῆ, θεὸν τέλειον καὶ ἄνθρωπον τέλειον ἐκ ψυχῆς λογικῆς καὶ σώματος· πρὸ αἰώνων μὲν ἐκ τοῦ πατρὸς γεννηθέντα κατὰ τὴν θεότητα, ἐπ' ἐσχάτων δὲ τῶν ἡμερῶν τὸν αὐτὸν δι' ἡμᾶς, καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἐκ Μαρίας τῆς παρθένου κατὰ τὴν ἀνθρωπότητα· ὁμοούσιον τῷ πατρὶ τὸν αὐτὸν κατὰ τὴν θεότητα, καὶ ὁμοούσιον ἡμῖν κατὰ τὴν ἀνθρωπότητα· δύο γὰρ φύσεων ἕνωσις γέγονε· διὸ ἕνα Χριστὸν, ἕνα υἱὸν, ἕνα κύριον ὁμολογοῦ μεν. Κατὰ ταύτην τὴν τῆς ἀσυγχύτου ἑνώσεως ἔννοιαν ὁμολογοῦμεν τὴν ἁγίαν παρθένον θεοτόκον, διὰ τὸ τὸν θεὸν λόγον σαρκωθῆναι καὶ ἐνανθρωπήσαι, καὶ ἐξ αὐτῆς τῆς συλλήψεως ἐνῶσαι ἑαυτῷ τὸν ἐξ αὐτῆς ληφθέντα ναόν· τὰς δὲ εὐαγγελικὰς καὶ ἀποστολικὰς περὶ τοῦ κυρίου φωνάς, ἴσμεν τοὺς θεολόγους ἄνδρας, τὰς μὲν κοινοποιοῦντας, ὡς ἐφ' ἑνὸς προςώπου, τὰς δὲ διαιροῦντας, ὡς ἐπὶ δύο φύσεων· καὶ τὰς μὲν θεοπρεπεῖς κατὰ τὴν θεότητα τοῦ Χριστοῦ, τὰς δὲ ταπεινὰς κατὰ τὴν ἀνθρωπότητα αὐτοῦ παραδιδνότας. Many Egyptians were dissatisfied with this formula, Liberatus breviar. c. 8, culpaverunt Cyrillum, cur susceperit ab orientalibus Episcopis duarum confessionem naturarum, quod Nestorius dixit et docuit. To this must be referred

himself so far as to subscribe a confession of faith belonging to Antioch;29 the former sacrificed his friend Nestor. The unforIsidori, lib. i. ep. 324, ad Cyrillum, because the latter has been taker into the Synodicon (Mansi, v. 759): Χρή σε, θαυμάσιε, ἄτρεπτον μένειν ἀεὶ, οὔτε φόβῳ προδιδόντα τὰ οὐράνια, οὔτε σαυτῷ ἐναντίον φαινόμενον. εἰ γὰρ τὰ νῦν γεγραμμένα σοι τοῖς προτέροις ἀντεξετάσειας, ή κολακείας φανήσῃ ὑπεύ θυνος, εὐχερείας ἢ διάκονος, κενῆς μὲν δόξης ἡττώμενος, τῶν μεγάλων δὲ ἁγίων ἀθλητῶν τοὺς ἀγῶνας οὐ μιμησάμενος, οἳ τὸν ἅπαντα βίον ἐπ' ἀλλοτρίας κακουχεῖσθαι ὑπέμειναν, ἢ κακόδοξον φρόνημα καν μέχρις ὤτων εἰσδέξασθαι. Against such charges Cyril defends himself at greatest length in the epist. ad Acacium Episc. Melitenae (opp. v. iii. 105. Mansi, v. 310): besides in epist. ad Eulogium Presb. Constantinop. (opp. v. iii. 123), ad Rufum Ep. Thessalonic. and ad Maximum Diac. Antioch. (in Maji scriptt. vett. nova coll. viii. ii. 138). In the two latter he confesses he had accommodated himself to the prevailing notions. The orientals accordingly perceived in the adoption of that confession of faith a retractation on the part of Cyril. See Ibae epist. ad Marin in Actis Conc. Chalc. act. x. Mansi, vii. 247, especially Theodereti, ep. ad Joannem Episc. Antioch. A.D. 433 (ep. 171 in Theod. opp. ed. Schulze, iv. 1354, a complete copy in Latin in Synodico, 1. c. v. 747): Ἐν κοινῷ ἀναγνόντες τὰ Αἰγύπτια γράμματα, καὶ ἐξετάσαντες αὐτῶν ἀκριβῶς τὴν διάνοιαν, εὕρομεν σύμφωνα τοῖς εἰρημένοις ὑφ' ἡμῶν) τὰ ἐκεῖθεν ἀπεσταλμένα, καὶ ἄντικρυς ἐναντία τοῖς δώδεκα κεφαλαίοις, οἷς μέχρι τοῦ παρόντος, ὡς ἀλλοτρίοις τῆς εὐσεβείας, πολεμοῦντες διετελέσαμεν. Ἐκεῖνα μὲν κὰρ εἶχε, σαρκικῶς σάρκα γεγονότα τὸν ἐκ Θεοῦ Λόγου κ. τ. λ. ἀπηγόρευσε δὲ καὶ τῶν περὶ τοῦ Κυρίου φωνῶν τὴν διαίρεσιν. Τὰ δὲ νυν ἀπεσταλμένα τῇ εὐαγγελικῇ εὐγενείᾳ καλλύ νεται· Θεὸς γὰρ τέλειος καὶ ἄνθρωπος τέλειος ὁ Κύριος ἡμῶν Ἰ Χρ. ἀναδείκνυται ἐν αὐτοῖς· καὶ φύσεις δύο, καὶ τούτων διαφορὰ, καὶ ἔνωσις ἀσύγχυτος καὶ τῶν φύσεων τὰς ἰδιότητας ἀκρατῶς διαφυλάξασα· καὶ ἀπαθὴς μὲν ὁ Θεός Λόγος, καὶ ἄτρεπτος, παθητὸς δὲ ὁ ναός κ. τ. λ. Altera vero diffa mata sunt quaedam, quae nos nimium turbaverunt. Dicunt enim, quod is, qui hic poenitudine usus sit, non solum dejectionis s. damnationis subscriptionem a vestra Sanctitate nitatur exigere, sed anathematismum quoque doctrinae sanctissimi et Deo amicissimi episcopi Nestorii. Quodsi id verum est-simile aliquid facit, tanquam si quis vix tandem perductus ad consubstantialem Deo et Patri Filium confitendum, mox iterum anathemate feriat eos, qui hoc a principio sapuerunt atque docuerunt, &c. Cyril himself says, Cyrilus ad Acacium, ap. Mansi, v. 314, 315, that even the Nestorians considered that confession as consonant with their faith. It is certain that Alexander, bishop of Hierapolis, the most violent opponent of Cyril, was also against that confession, because it had adopted the expression θεοτόκος (ep. ad Theodoret, ap. Mansi, v. 878. Schulze, v. 750: quia hoc est quasi arx totius ejus haereseos); but he does not reject it absolutely, but merely expresses his disapprobation of the doctrinal use of it under existing circumstances (Mansi, v. 875. Schulze, v. 746 : post corruptionem totius orbis, et ex quo praedicari nunc coepit passibilis Deus ab impiis Cyrilli capitulis, dogmatice poni solam vocemtheotocon, absque illa-anthropotocon, nihil est aliud, nisi ea quae Cyrilli sunt praedicari). Even the latter Monophysites accused Cyril of apostatising from his doctrine. See Timothei Aeluri fragm. ap. Mansi, vii.

tunate Nestor, who had never asserted aught inconsistent with that very confession of faith now signed by Cyril, was first banished to Oasis; then in Thebais was dragged from one place of banishment to another, till his death in 440.30 To justify his condemnation, his contemporaries were obliged to misrepresent his doctrinal system,31 and it was so handed down to posterity, till men of more enlarged and clearer views discovered the truth.32

The Syrian bishops were now compelled to assent to the peace concluded between John and Cyril. The greatest opposition was made by the theological school in Edessa, which had long been the place of education for the Persian clergy, when Rabulas prohibited the writings of Diodorus and Theodore. Several of the teachers were interdicted, and betook themselves to Persia. One of them, Barsumas (Barsauma) was bishop of Nisibis (435-489), and confirmed the Persian Christians in their attachment to the doctrinal system of Theodore, and their aversion to the council of Cyril at Ephesus. The successor of Rabulas in Edessa, Ibas (bishop from 436 to 457), was indeed,

841, and Maji coll. nov. vii. 1, 138, which fragment, if not belonging to Timothy (as Walch, Ketzerhist. vi. 682 shows), proceeded at least from a Monophysite. Hence when Vater (kirchenhist. Archiv. 1825, ii. 211) and Baur (Dreieinigkeit, i. 786) deny the inconsisteney of Cyril, they have at least the universal voice of that period against them.

30 See Nestor's own account, ap. Evagrius, i. 7.

31 Ex. gr. Cassianus, above note 18. Leo in epist. ad Leonem Aug. (Quesn. 135, Baller. 165): Anathematizetur ergo Nestorius, qui beatam virginem Mariam non Dei, sed hominis tantummodo credidit genitri cem, ut aliam personam carnis faceret, aliam deitatis: nec unum Christum in Verbo Dei et carne sentiret, sed separatim atque sejunctim alterum filium Dei, alterum hominis praedicaret. Still more misrepresented in the appendix to Augustin. de haeresibus, c. 91: Nestoriani a Nestorio episcopo, qui contra catholicam fidem dogmatizare ausus est, Dominum nostrum J. C. hominem tantum: nec id, quod mediator Dei et hominum effectum est, in utero virginis de Spiritu S. fuisse conceptum, sed postea Deum homini fuisse permixtum, &c. Such were the sources from which the middle ages drew their ideas of Nestorianism.

32 First Luther (respecting councils in Walch's Ausg. Th. xvi. S. 2718). After him many others (P. Bayle, S. and J. Basnage, Christ. Kortholt, also Rich. Simon, L. Ell. du Pin, L. Maraccius, and others) reckoned it to be a mere dispute of words. So also P. E. Jablonski de Nestorianismo. Berol. 1724, 8. and Chr. A. Salig de Eutychianismo ante Eutychen, Guelpherb. 1723, 4. p. 284, 307. Controversial writings against Jablonski by P. Berger, J. Wessel, and especially C. G. Hoffmann, may be seen in Walchii bibl. theol. iii. 773. Comp. J. Vogt, de ecentissimis Nestorii defensoribus, in the bibl.haeresiol. i. iii. 456.

though at peace with Cyril, a zealous friend of the views of the Antiochian school, and even translated Theodore's works into Syriac; but persecution was afterwards renewed against the adherents of these principles; the school of Edessa was destroyed (489); and its few remaining friends fled into Persia. The Persian church had now broken off all connection with the church of the Roman empire, and the kings of Persia, from Pherozes onward (461-488), favoured this separation for political reasons. These Christians, who had the bishop of Seleucia and Ctesiphon, were called by their opponents Nestorians, though they called themselves Chaldaean Christians, and in India Thomas-Christians. They have not only diffused themselves extensively in Asia, but have also acquired great merit by conveying much of the learning of Greece into that part of the world, as well as by founding schools and hospitals. At a later period they became the instructors of the Arabians.33

$ 89.

EUTYCHIAN CONTROVERSY,

SOURCES: Breviculus historiae Eutychianistarum s. gesta de nomine Acacii,1 reaching to the year 486, according to the conjecture of Ballerinus, by Pope Gelasius, (ap. Mansi, vii. 1060).-Liberati breviarium, and the last pieces of the Synodicon (see notices prefixed to § 88).-Evagrius, i. c. 9 ss.-Collection of Acts of councils, ap. Mansi, vi. and vii.

Walch's Ketzerhistorie, vi. 1-640. Wundemann's Gesch. d. Glaubenslehre, ii. 305, Müncher's Dogmengesch. iv. 79. Neander's Kirchengesch. ii. iii. 1073. Baur's Lehre v. d. Dreieinigkeit u. Menschwerdung Gottes, i. 800.

Notwithstanding the external union between Cyril and John, the internal schism between Egypt (which Palestine followed) and the east, as to the person of Christ, still continued. The Egyptians perceived Nestorianism in the doctrine of two

33 The leading work is: Jos. Sim. Assemanus de Syris Nestorianis (bibliothecae orient. T. iii. P. ii. Rom. 1728, fol.) Ebedjesu (a Nestorian metropolitan of Soba or Nisibis + 1318) liber Margaritae de veritate fidei (in Ang. Maji scriptt. vett. nova coll. x. ii. 317) is a discussion or justification of the Nestorian faith.

i Concerning the three editions of this Breviculus, see Ballerini de antt. collection. cann. P. ii. c. 12 (in Gallandii sylloge, ed. Mogont. T. i. p. 457), and Walch's Ketzerhistorie, Th. 6, S. 23 f. and 891 f.

2 Notwithstanding his subscription of the Antiochenian symbol, Cyril