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The sequel to the council of Chalcedon was more like the sequel to the council of Nicæa than the history consequent to the council of Constantinople. That second general council which condemned Arianism did really seem to be successful, for after it we hear much less of the heresy within the borders of the empire; but then, as we have observed, it was already breaking up in consequence of internal divisions. On the other hand, the fourth general council, like the venerated first council, was quite unable to suppress the heresies it was especially summoned to condemn. Nestorianism was only banished; in exile it spread and flourished among the Persian Christians, and farther east Eutychianism, slightly modified, went on within the empire under the new title of Monophysitism. By dropping the obnoxious name of its founder, who was sacrificed as a victim to the passion for orthodoxy, and adopting a descriptive title, it was better able to emphasise its central idea and at the same time spread its influence within the Church, although its adherents, being out of sympathy with the dominant party, stood aloof and gradually crystallised into a sect. There was some softening of the extreme views that had been put forth by the old