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Rh to the synod, but which threw great light on his opinions. At the request of the bishops, Theophilus narrated what had occurred. Eutyches, he said, had wished to argue with them, and in the presence of several of his monks had put these questions: "Where, in Holy Scripture, is there any mention of two natures? Which of the Fathers has declared that God the Word has two natures?" Mamas had replied that the argument from silence was insufficient. "The word ὁμοούσιος does not occur in Holy Scripture; we owe it to the definitions of the Fathers. And similarly we owe to them the affirmation of the two natures." Theophilus had then asked if Eutyches believed that God the Word was "perfect (τέλειος) in Christ," and "Do you believe that the man made flesh was also perfect (in Him)?" He answered "Yes" to both questions, whereupon Theophilus urged, "If in Christ be perfect God and perfect man, then do these perfect (natures) form the one Son. Why will you not allow that the one Son consists of two natures?" Eutyches replied: "God forbid that I should say that Christ consists of two natures, or dispute about the nature of God. Let the synod depose me, or do what they please. I will hold fast by the faith which I have received." Mamas substantiated the truth of this report, adding that what led to the discussion was a remark of Eutyches: "God the Word became flesh to restore fallen human nature," and the question which he (Mamas) had put: "By what nature, then, is this human nature taken up and restored?" Flavian naturally asked why this conversation had not been reported before: it was a lame but thoroughly Oriental answer to reply: "Because we had been sent, not to question Eutyches about his faith, but to summon him to the synod. We gave you his answer to the latter point. No one asked us about the former, and therefore we held our peace."

The seventh, last, and weightiest session met on Mon. Nov. 22. Eutyches at last presented himself, accompanied by a multitude of soldiers, monks, and others, who refused to allow him to enter till assured that he should depart as free as he entered. A letter from the emperor (Theodosius II.) was presented. "I wish," it said, "for the peace of the church, and steadfast adherence to the orthodox doctrines of the Fathers at Nicaea and Ephesus. And because I know that Florentius the patrician is a man approved in the faith, I desire that he should be present at the sessions of a synod which has to deal with matters of faith." The synod received the letter with shouts, "Long live the emperor! His faith is great! Long live our pious, orthodox, high-priest and emperor (τῷ ἀρχιερεῖ βασιλεῖ)." Florentius was conducted to his seat, the accuser (Eusebius) and the accused (Eutyches) took their places, and the session began by the recital of all the papers bearing on the point at issue. Cyril's letter to John of Antioch was again read, in which occurred the following: "We confess our Lord Jesus Christ . . . consubstantial with the Father, according to the Godhead, and consubstantial with us according to the manhood; for a union of the two natures was made; wherefore we confess one Christ, one Son, one Lord. And in accordance with the perception of the unconfused union (τὴν τῆς ἀσυγχύτου ἑνώσεως ἔννοιαν), we confess the Holy Virgin θεοτόκος, because God the Word was made flesh, and became man and united to Himself by conception the temple taken from her." Eusebius exclaimed, "Certainly Eutyches does not acknowledge this; he has never believed it, but taught the very opposite to every one who came to him." Florentius desired that Eutyches should be asked if he assented to these documents or not. Eutyches was interrogated; and when the archbishop put the plain question: "Do you confess that Christ is of two natures?" Eutyches answered, "I have never yet presumed to dispute about the nature of my God; that He is consubstantial with us have I never said. I readily admit that the Holy Virgin is consubstantial with us, and that our God was born of her flesh." Flavian, Florentius, Basil of Seleucia, and others, pressed upon him "If you admit that Mary is consubstantial with us, and that Christ took His manhood from her, it naturally follows that He, according to His manhood, is consubstantial with us." Eutyches answered: "I do not say that the body of man has become the body of God; but in speaking of a human body of God I say that the Lord became flesh of the Virgin. If you wish me to add that His body is consubstantial with ours, I will do so; but I cannot use the word consubstantial in such a manner as to deny that He is the Son of God." Flavian's retort was just: "You will then admit this from compulsion, and not because it is your belief." Finally, the synod desired Eutyches to make a full explanation, and to pronounce an anathema on opinions opposed to the documents which had been recited. Eutyches replied that he would, if the synod desired it, make use of language (viz. consubstantial with us, and of two natures) which, in his opinion, was very much open to question; "but," he added, "inasmuch as I do not find such language either in Holy Scripture or in the writings of the Fathers, I must decline to pronounce an anathema on those who do not accept it, lest—in so doing—I should be anathematizing the Fathers." Florentius asked: "Do you acknowledge two natures in Christ, and His consubstantiality with us?" "Cyril and Athanasius," answered Eutyches, "speak of two natures before the union, but of one nature after the union." "If you do not acknowledge two natures after the union," said Florentius, "you will be condemned. Whosoever refuses the formula 'of two natures' and the expression 'two natures' is unorthodox; "to which the synod responded with the cry, "And to receive this under compulsion (as would Eutyches) is not to believe in it. Long live the emperor!" The sentence was pronounced: "Eutyches, formerly priest and archimandrite, hath proved himself affected by the heresy of Valentinus and Apollinaris, and hath refused—in spite of our admonition—to accept the true faith. Therefore we, lamenting his perverseness, have decreed, through our Lord Jesus Christ, blasphemed by him, that he be excluded from all priestly functions, from our communion, and from his primacy in his monastery." Excommunication was pronounced upon all who