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 the Divine nature. The novelty of the expression, as it had always happened, gave the first alarm; and soon a very general reclamation was heard through all the Churches. Leo, then Bishop of Rome, entered the lists, and in an admirable epistle, explained the point of doctrine. Speaking of Eutyches, he says: “What can be more wicked, than to entertain impiety, and not to give ear to those who are more learned and more wise than himself? But they fall into this folly, who, meeting with some difficulties in the search after truth, turn not to the words of the Prophets, nor the epistles of the Apostles, nor the authorities of the Evangelists, but to themselves. And thus, because they refuse to be the disciples of truth, they become the teachers of error. What knowledge in the Sacred Writings can he pretend to claim, who understands not the first elements of our Creed? And what is heard from the mouth of every believer, has not yet entered the mind of this old man.” Ep. xxiv. al. x. ad Flavianum, Ep. Constan. p. 478.

COUNCIL OF CHALCEDON, G. C. When no remonstrance could check the progress of this error,—for Eutyches was powerfully patronised,-the Greek emperor Marcian, in 451, was induced to convene the fourth General Council, which met at Chalcedon, composed of more than 500 members. In it the same order was observed as at Ephesus, and, in the various letters that were read, and in all the proceedings, the same principle of religious adherence to the Faith that had been received, was universally acknowledged. In the second session, when it was proposed to settle the question of Faith, and the Imperial moderators had declared : “As to ourselves and the Emperor, we hold the Faith delivered at Nice and at Constantinople, and as it had been taught by the other Holy Fathers :” the Bishops exclaimed, “No one gives another exposition; we attempt it not; we dare not : the Fathers so taught; their expositions are written; we