of God," θεοτόκος. Celestine, the Roman pontiff, summoned a synod of Western bishops in Aug. 430, which unanimously condemned the tenets of Nestorius, and the name of John of Antioch appears in the controversy. The support of the Eastern prelates, of whom the patriarch of Antioch was chief, being of great importance, Celestine wrote to John, Juvenal of Jerusalem, Rufus of Thessalonica, and Flavian of Philippi, informing them of the decree passed against Nestorius (Baluz. p. 438, c. xv.; Labbe, iii. 376). At the same time Cyril, patriarch of Alexandria, wrote to John calling upon him, on pain of being separated from the communion of the West, to accept Celestine's decision and unite with him in defending the faith against Nestorius (Baluz. p. 442, c. xviii.; Labbe, iii. 379). Such a declaration of open hostility against an old friend, of whose virtual orthodoxy he was convinced, was very distasteful to John. He dispatched a letter full of Christian persuasiveness, by the count Irenaeus, to Nestorius, in his own name, and that of his brother-bishops Archelaus, Apringius, Theodoret, Heliades, Melchius, and the newly appointed bp. of Laodicea, Macarius, entreating him not to plunge the church into discord on account of a word to which the Christian ear had become accustomed, and which was capable of being interpreted in his own sense. He enlarged on the danger of schism, warning Nestorius that the East, Egypt, and Macedonia were about to separate from him, and exhorted him to follow the example of Theodorus of Mopsuestia in retracting words which had given pain to the orthodox, since he really held the orthodox faith on these points (Baluz. p. 445, c. xxi.; Labbe, iii. 390 seq.). John wrote also to count Irenaeus, Musaeus bp. of Antarada, and Helladius bp. of Tarsus, who were then at Constantinople, hoping to avail himself of their influence with Nestorius (Baluz. p. 688). Nestorius's reply indicated no intention of following John's counsels. He declared himself orthodox in the truest sense. He had no rooted objection to the term θεοτόκος, but thought it unsafe, because accepted by some in an Arian or Apollinarian sense. He preferred Χριστοτόκος, as a middle term between it and ἀνθρωποτόκος. He proposed to defer the discussion to the general council which he hoped for (ib. p. 688).
The divergence of the Antiochene and Alexandrian schools of thought in their way of regarding the mystery of the Incarnation lay at the root of this controversy about the term, and it was brought into open manifestation by the publication of Cyril's twelve "anathematisms" on the teaching of Nestorius. Nestorius, on receiving these fulminations at the end of 430, at once sent copies of them to John, together with his two sermons of Dec. 13 and 14, in which he professed to have acknowledged Mary as the "Mother of God" (ib. p. 691, c. iv.). John declared himself horror-stricken at the Apollinarian heresy which characterized Cyril's articles. He made them known far and wide, in Cappadocia, Galatia, and through the East generally, accompanying them with earnest appeals to the bishops and the orthodox everywhere to openly repudiate the grave errors they contained (ib. p. 838, No. xxxvi. Ep. Alexandri Episc.). His letter to Firmus is preserved (Baluz. p. 691, c. iv.), in which he expresses abhorrence of the "capitula," which he considers so unlike Cyril both in style and doctrine that he cannot believe they are his, and calls upon Firmus, if they reach Pontus, to get them abjured by the bishops of the province, without naming the supposed author. He rejoices over Nestorius's public acceptance of the test-word, in the two sermons he has sent him, which has quieted the storm and restored tranquillity to the church of Constantinople. John was also careful to have Cyril's heretical formularies refuted by able theologians. [ANDREAS SAMOSATENSIS; THEODORET.]
The breach between the two patriarchs was complete. Each denounced the other as heretical. A larger arena was supplied by the general council summoned by Theodosius to meet at Ephesus at Pentecost, 431. John's arrival having been delayed more than a fortnight beyond the time fixed for the opening of the council, he wrote that Antioch was 42 days' journey from Ephesus, at the fastest. He had been travelling without interruption for 30 days; he was now within five or six stages of Ephesus. If Cyril would condescend to wait a little longer, he hoped in a very few days to arrive (ib. p. 451, c. xxiii.). Cyril would not delay. On Mon. June 22, 431, 198 bishops met in the church of St. Mary the Virgin, and in one day Nestorius was tried, condemned, sentenced, deposed, and excommunicated. Five days later, Sat. June 27, John arrived with 14 bishops. His reasons for delay were quite sufficient. His patriarchate was a very extensive one. His attendant bishops could not leave their churches before the octave of Easter, Apr. 26. The distances some of them had to travel did not allow them to reach Antioch before May 10. John's departure had been delayed by a famine at Antioch and consequent outbreaks of the populace; their progress was impeded by floods (Labbe, iii. 602); the transport broke down; many of the bishops were aged men, unfit for rapid travelling. There was nothing to support Cyril's accusation that John's delay was intentional.
Cyril sent a deputation of bishops, and ecclesiastics to welcome John, apprise him in the name of the council of the deposition of Nestorius and that he must no longer regard him as a bishop (ib. iii. 761). John, who had already heard from count Irenaeus of the hasty decision of the council, refused to admit the deputation, and they complained that they were rudely treated by the guard whom Irenaeus had sent to do honour to and protect the Eastern bishops. The deputation were compelled to wait for some hours at the door of the house where John took up his quarters, exposed to the insults of the soldiers and the attendants of the Orientals (ib. 593, 764) while a rival council was being held within. The bishops who sided with John had hastened to his lodgings, where, "before they had shaken the dust off their feet, or taken off their cloaks" (Cyril. Ep. ad Colest. Labbe, iii. 663), the small synod—the "conciliabulum" their enemies tauntingly called it—of 43 bishops, passed a sentence of deposition on
