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202 Ever since the Council of Chalcedon, the East had been filled with the most animated discussions; the most subtle reasoning was resorted to. Some openly tampered with the doctrine of the council, in order that they might attack it to better advantage; others denied its orthodoxy, as contrary to the Council of Ephesus and to St. Cyril. The latter charge arose from this, that the Fathers of Chalcedon had given cause to believe that they approved of the doctrine of Theodoras, Bishop of Mopsuestia, a letter of Ibas, and the writings of Theoderet against the anathemas of St. Cyril. The Emperor Justinian took great part in theological discussions, partly from inclination, and also because the various factions, each seeking to enlist him on their side, referred their causes to him. He thought that he had found the means of reüniting men's minds on the subject of the Council of Chalcedon, by clearing up the misunderstandings which the three writings above mentioned had occasioned, and condemning them, which he did, in fact. These are called the Three Chapters. They certainly had a Nestorian tendency; the authors were no longer at hand to explain them; and all that was requisite was to condemn the Nestorianism in their writings.

Justinian sent the condemnation of the Three Chapters to all the bishops, with orders to sign it. Some obeyed this, others resisted, regarding that condemnation only as an attack on the Council of Chalcedon. Pope Vigilius was ordered to Constantinople by Justinian. After refusing to concur in the condemnation, he consented without prejudice to the Council of Chalcedon. This reservation left unsatisfied the enemies of the council, while it did not excuse the condemnation in the eyes of the other party. The bishops of Africa, Illyria, and Dalmatia, and many other bishops individually, separated from the communion of Vigilius. Those