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 obstinate. The war in the West, the invasion of Gaul by Attila, would prevent the bishops of the West from attending a council in Italy, where he wished it to be. Nestorianism was still powerful among the bishops of Syria, and would unquestionably bias the views of many, should a council be called in the East, as the emperor desired. He feared that the men who would unite for the condemnation of Eutychianism would find means for a triumph of Nestorianism over orthodoxy. But, in deference to the emperor's convictions, he consented to send representatives to the future council, while he urged that no fresh discussion should be allowed whether Eutyches was heretical or not, or whether Dioscorus had judged rightly or not, but that debate should turn upon the best means of reconciling and dealing mercifully with those who had gone wrong. For a similar reason he urged the emperor's wife, Pulcheria, to cause the removal of Eutyches from the neighbourhood of Constantinople, and to place an orthodox abbat at the head of his monastery.

The fourth great council of the church met at Chalcedon on Oct. 8, 451. For its general history see. During the first session the secretaries read the documents descriptive of the introduction of Eutyches at the synod of Ephesus (the Latrocinium) and the reading of his paper. At words attributing to Eutyches the statement, "The third general council (that of Ephesus, 431) hath directly forbidden any addition to the Nicene Creed," Eusebius of Dorylaeum exclaimed, "That is untrue." "You will find it in four copies," retorted Dioscorus. Diogenes of Cyzicus urged that Eutyches had not repeated the Nicene Creed as it then stood; for the second general council (Constantinople, 381) had certainly appended (against Apollinaris and Macedonius) to the words "He was incarnate," the words "by the Holy Ghost of the Virgin Mary," though he considered this an explanation rather than an addition; but the Egyptian bishops present disclaimed (as Cyril had previously done) any such revised version of the Nicene confession and greeted the words of Diogenes with loud disapproval. Angry words were again interchanged when the reader continued: "I (Eutyches) anathematize all who say that the flesh of our Lord Jesus Christ came down from heaven." "True," interrupted Eusebius, "but Eutyches has never told us whence Christ did take His manhood; "and Diogenes and Basil of Seleucia affirmed that Eutyches, though pressed upon this point at Constantinople, had refused to speak out. Dioscorus now, and to his honour, protested: "Let Eutyches be not only punished, but burnt, if he holds heterodox opinions. I only care to preserve the Catholic faith, not that of any individual man"; and then he turned upon Basil for having said one thing at Constantinople and another at Ephesus. "I did so," pleaded Basil, "out of fear of the majority. Before a tribunal of magistrates I would have remained firm even to martyrdom; but I did not dare oppose (a tribunal of) the Fathers (or bishops)." This plea for pardon was adopted by the others. "Yes, we all sinned (at Ephesus); we all implore forgiveness."

At the 4th session (Oct. 17) 18 anti-Eutychian priests and archimandrites, headed by Faustus, were admitted. They were questioned about a petition addressed to Marcian previous to the opening of the council, by Carosus and other Eutychians, who styled themselves archimandrites. Faustus replied that only two of the petitioners (Carosus and Dorotheus) were archimandrites, the rest were men who lived in martyries or were unknown to them. The imperial commissioners commanded that Carosus and the others should be summoned. Twenty came, and then the petition was read. It was an impassioned appeal to the emperor to prevent an outbreak of schism, to summon a council, and meanwhile forbid the expulsion of any man from his church, monastery, or martyry. In a second document the Eutychians excused themselves for not having previously attended, on the ground that the emperor had forbidden it. "The emperor," it proceeded, "had assured them that at the council the creed of Nicaea only should be established, and that nothing should be undertaken previous to this." It urged that the condemnation of Dioscorus was inconsistent with the imperial promise; he and his bishops should therefore be again called to the council, and the present schism would be removed. If not, they declared that they would hold no communion with men who opposed the creed of the 318 Fathers at Nicaea. To prove their own orthodoxy they appended their signatures to that creed and to the Ephesian canon which confirmed it. Aetius, archdeacon of Constantinople, reminded these petitioners that church discipline required monks to accept from the bishops instructions in matters of faith. In the name of the council he demanded, "Do you assent to their decision or not?" "I abide by the creed of Nicaea," answered Carosus; "condemn me and send me into exile. . . . If Eutyches doth not believe what the Catholic church believes, let him be anathema." The appeal of Faustus and other anti-Eutychian archimandrites to the emperor was now ordered to be read. The Eutychian archimandrite Dorotheus immediately asserted the orthodoxy of Eutyches. The commissioners retorted, "Eutyches teaches that the body of the Redeemer is not "of like substance to ours. What say you to that?" Dorotheus avoided a direct answer by quoting the language of the Constantinopolitan creed in this form, "Incarnate of the Virgin and made man," and interpreting it in an anti-Nestorian sense; but he declined to attest the language used on this point by Leo of in his tome. The commissioners were now on the point of passing judgment, when the Eutychians asserted that the emperor had promised them an opportunity of fair debate with their opponents in his presence. It was necessary to ascertain the truth of this, and the sitting of Oct. 17 ended. On Oct. 20 the council met again. Alexander, the priest and periodeutes ("visitor," see Suicer, Theosaur. i. n.), who had been deputed to see the emperor informed the council that he and the decurion John had been sent by the emperor to the monks, with a message to the effect that had he (the emperor) considered himself able