to decide the point in dispute, he would not have convened a council. "I now charge you," continued the emperor, "to attend the council and learn from them what you do not yet know. For what the holy general council determines, that I follow, that I rest in, and that I believe." The imperial language was greeted with loud acclamations. The Eutychians were granted 30 days' consideration, after which, should they remain contumacious, they would be deprived of ecclesiastical rank and office. From Leo's correspondence (Epp. 136, 141, 142) it would seem that Carosus and Dorotheus persisted in their views and were ejected by Marcian from their monastery. On Oct. 22, in the 5th session, the memorable "Definition of faith agreed upon at the council of Chalcedon" was recited and received with the unanimous cry, "This is the faith of the Fathers; this is the faith of the Apostles. We all assent to it. We all think thus." It was signed by the metropolitan and by the imperial commissioners. After declaring the sufficiency of the wise and saving creed" of Nicaea and Constantinople, inasmuch as that creed taught "completely the perfect doctrine concerning the Father, the Son, and the Holy Spirit, and fully explained the Incarnation of the Lord to those who received it faithfully," it goes on to admit that some "dare to corrupt the mystery of the Lord's Incarnation, others (i.e. the Eutychians) bring in a confusion and mixture (σύγχυσιν καὶ κρᾶσιν), and absurdly imagine the nature of the flesh and of the Godhead to be one, and teach the monstrous doctrine that the Divine nature of the Only-begotten was a commixture capable of suffering . . . Therefore the present holy, great, and oecumenical council . . . has added for the confirmation of the orthodox doctrines, the letter of Leo written to Flavian for the removal of the evil opinions (κακονοία) of Eutyches. For it is directed against those who attempt to rend the mystery of the Incarnation into a duad of Sons; it repels from the sacred congregation those who dare to say that the Divinity of the Only-begotten is capable of suffering; it is opposed to those who imagine a mixture or confusion of the two natures of Christ; it drives away those who fancy that the form of a servant which was taken by Him of us is of an heavenly or any other substance; and it condemns those who speak of two natures of the Lord before the union, and feign one after the union. . . . We then," was the conclusion, "following the holy Fathers, all with one consent teach men to confess one and the same Son, one Lord Jesus Christ; the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable soul and body; consubstantial with the Father according to the Godhead, and consubstantial with us according to the manhood; in all things like unto us without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of Mary, the Virgin Mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably (ἐν δύο φύσεσιν ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως γνωριζόμενον), the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one person and one hypostasis, not parted or divided into two persons, but one and the same Son and Only-begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning have declared concerning Him, and the Lord Jesus Christ Himself has taught us, and the creed of the holy Fathers has delivered to us." "Writing, composing, devising, or teaching any other creed" was declared unlawful, with penalties: "bishops and clergy were to be deposed, monks and laymen anathematized."
On Oct. 25 Marcian, accompanied by Pulcheria and the court, opened and closed the sixth session. In his address he explained that he appeared in person, as Constantine had done before him, not to overawe and coerce any, but to strengthen and confirm the faith: his efforts and prayers were alike directed to one end, that all might be one in true doctrine, hold the same religion, and honour the true Catholic faith. The archdeacon Aetius recited in his presence the confession of faith approved at the previous session, and when the emperor asked if it expressed the opinion of all, shouts arose from all sides, "This is the belief of us all! We are unanimous, and have signed it unanimously! We are all orthodox! This is the belief of the Fathers; this is the belief of the Apostles; this is the belief of the orthodox; this belief hath saved the world! Long live Marcian, the new Constantine, the new Paul, the new David! Long live Pulcheria, the new Helena!"
Imperial edicts speedily followed the close of the council (Nov. 1). One, dated Mar. 13, 452, was especially directed against the Eutychians. They had persisted in disseminating their "foolishness" in spite of the council and the emperor. Marcian warned them that their contumacy would be sharply punished; and on July 28, Eutychians and Apollinarians were deprived of their priests and forbidden to hold meetings or live together in monasteries; they were to be considered incapable of inheriting property under a will or devising property to their co-sympathizers; and were to be reckoned unfit for military service. Eutychian priests who had seceded from their post in the church and the monks from Eutyches's own monastery were banished from Roman territory. Their writings were to be burnt, and the composer and circulator of such works was to be punished with confiscation of goods and with exile. Dioscorus and Eutyches were exiled, but the latter died probably before the sentence was carried into effect.
"With none of those who have been the authors of heresies among Christians was blasphemy the first intention; nor did they fall from the truth in a desire to dishonour the Deity, but rather from an idea which each entertained, that he should improve upon his predecessors by upholding such and such doctrines." These words of the church historian Evagrius (i. 11) follow his account of the second (i.e. the Robber) synod of Ephesus, which restored Eutyches. They express the
