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Rh Theodora, then, always faithful to her side, persuaded Justinian to attempt yet another colloquy between Catholics and Monophysites, with the hope of reconciling them. This took place at Constantinople in 533. Severus, formerly of Antioch, came from Egypt as head of the Monophysites. But they gained nothing from this. Anthymos I of Constantinople (536) was suspect of leanings towards the heresy; so he was deposed, and Mennas (536-552) succeeded him. Mennas was firm for Chalcedon, and drove all Monophysites from the city.

During Justinian's reign the so-called Theopaschite dispute broke out again. This is the question whether one may say "God suffers," and whether Peter the Fuller's addition to the Trisagion be lawful. We have explained the issue above (pp. 190-192). Pope Hormisdas in 521 declared the formula not in itself heretical, but dangerous as suspect of Monophysism and because it was supposed to contradict Chalcedon. Instead of "One of the Trinity suffered" he proposed the form: "One of the three Divine Persons suffered in the flesh," which leads to no equivocation. There was much agitation about this question. The formula of Peter the Fuller became yet another of the many suggestions made by people weary of the long strife, who hoped thereby to go a little way towards conciliating Monophysites. At last in 533 Justinian published an edict declaring as the lawful formula: "The incarnate and crucified Son of God is one of the holy and consubstantial Trinity." This is plainly correct. Justinian sent to Pope John II (533-535) asking him to approve it; he did so in 534.

The next incident is the deplorable story of Pope Vigilius. Theodora thought to gain the heart of Chalcedonian orthodoxy, Rome itself, for her heresy. When Pope Agapetus (535-536)

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2 . The modern man naturally asks what this kind of thing has to do with the Government. We should be very much amused if the British Government were to make a law telling us what formulas we may use concerning the Holy Trinity. But in Byzantine times we must be prepared for this kind of thing. The Emperors are always telling their subjects what may or may not be believed. If such laws are correct, Rome accepts them; if not, she resists them fiercely, as she resisted the Henotikon.