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 449 He was regarded as a martyr for the doctrine of "the two natures in the one person" of Christ. Anatolius, who had been the agent (apocrisiarius) of Dioscorus at Constantinople, was appointed his successor.

Dioscorus and his council—as we may well call it—proceeded to depose Theodoret and several other bishops; "many," says Leo, "were expelled from their sees, and banished, because they would not accept heresy" (Ep. 93). Theodoret was put under a special ban. "They ordered me," he writes (Ep. 140), "to be excluded from shelter, from water, from everything."

Confusion now pervaded the Eastern churches. It was impossible to acquiesce in the proceedings of the "Latrocinium." Leo bestirred himself to get a new oecumenical council held in Italy: the imperial family in the West supported this, but Theodosius II. persisted in upholding the late council. In the spring of 450 Dioscorus took a new and exceptionally audacious step. At Nicaea, on his way to the court, he caused ten bishops whom he had brought from Egypt to sign a document excommunicating pope Leo (Mansi, vi. 1009, 1148; vii. 104), doubtless on the ground that Leo was endeavouring to quash the canonical decisions of a legitimate council. His cause, however, was ruined when the orthodox Pulcheria succeeded to the empire, and gave her hand to Marcian, this event leading to a new council at Chalcedon on Oct. 8, 451, which Dioscorus attended. The deputies of Leo come first, then Anatolius, Dioscorus, Maximus, Juvenal. At first Dioscorus sat among those bishops who were on the right of the chancel (ib. vi. 580). The Roman deputies on the opposite side desired, in the name of Leo, that Dioscorus should not sit in the council. The magistrates, who acted as imperial commissioners (and were the effective presidents), asked what was charged against him? Paschasinus, the chief Roman delegate, answered, "When he comes in" (i.e. after having first gone out) "it will be necessary to state objections against him." The magistrates desired again to hear the charge. Lucentius, another delegate, said, "He has presumed to hold a synod without leave of the apostolic see, which has never been done." (Rome did not recognize the "second general council" of 381; which, in fact, was not then owned as general.) "We cannot," said Paschasinus, "transgress the apostolic pope's orders." "We cannot," added Lucentius, "allow such a wrong as that this man should sit in the council, who is come to be judged." "If you claim to judge," replied the magistrates sharply, "do not be accuser too." They bade Dioscorus sit in the middle by himself, and the Roman deputies sat down and said no more. Eusebius of Dorylaeum asked to be heard against Dioscorus. "I have been injured by him; the faith has been injured; Flavian was killed, after he and I had been unjustly deposed by Dioscorus. Command my petition to the emperors to be read." It was read by Beronicianus, the secretary of the imperial consistory, and stated that "at the recent council at Ephesus, this good (χρηστός) Dioscorus, disregarding justice, and supporting Eutyches in heresy—having also gained power by bribes, and assembled a disorderly multitude—did all he could to ruin the Catholic faith, and to establish the heresy of Eutyches, and condemned us: I desire, therefore, that he be called to account, and that the records of his proceedings against us be examined." Dioscorus, preserving his self-possession, answered, "The synod was held by the emperor's order; I too desire that its acts against Flavian may be read"; but added, "I beg that the doctrinal question be first considered." "No," said the magistrates, "the charge against you must first be met; wait until the acts have been read, as you yourself desired." The letter of Theodosius, convoking the late council, was read. The magistrates then ordered that should be brought in, because Leo had "restored to him his episcopate," and the emperor had ordered him to attend the council. He entered accordingly. The Egyptians and some other bishops shouted, "Turn out the teacher of Nestorius!" Others rejoined, "We signed a blank paper; we were beaten, and so made to sign. Turn out the enemies of Flavian and of the faith!" "Why," asked Dioscorus, "should Cyril be ejected?" (i.e. virtually, by the admission of Theodoret). His adversaries turned fiercely upon him: "Turn out Dioscorus the homicide!" Ultimately the magistrates ruled that Theodoret should sit down, but in the middle of the assembly, and that his admission should not prejudice any charge against him (ib. 592). The reading went on; at the letter giving Dioscorus the presidency, he remarked that Juvenal, and Thalassius of Caesarea, were associated with him, that the synod had gone with him, and that Theodosius had confirmed its decrees. Forthwith, a cry arose from the bishops whom he had intimidated at Ephesus. "Not one of us signed voluntarily. We were overawed by soldiers." Dioscorus coolly said that if the bishops had not understood the merits of the case, they ought not to have signed. The reading was resumed. Flavian being named, his friends asked why he had been degraded to the fifth place? The next interruption was in reference to the suppression, at the Latrocinium, of Leo's letter. Aetius, archdeacon of Constantinople, said it had not even been "received." "But," said Dioscorus, "the acts shew that I proposed that it should be read. Let others say why it was not read." "What others?" "Juvenal and Thalassius." Juvenal, on being questioned, said, "The chief notary told us that he had an imperial letter; I answered that it ought to come first; no one afterwards said that he had in his hands a letter from Leo." Thalassius (evidently a weak man, though holding the great see of St. Basil) said that he had not power, of himself, to order the reading of the letter (ib. 617). At another point the "Orientals," the opponents of Dioscorus, objected that the acts of Ephesus misrepresented their words. Dioscorus replied, "Each bishop had his own secretaries . . . taking down the speeches." Stephen of Ephesus then narrated the violence done to his secretaries: Acacias of Arianathia described the coercion scene. When the reader came to Dioscorus's words, "I examine the decrees of the Fathers"