About the beginning of the 6th cent. there had been in the monasteries of Palestine, and particularly in that great one called the New Laura, a considerable diffusion of Origen's opinions, which excited the alarm of St. Sabas and of the patriarch Peter of Jerusalem. The latter in 543 induced Pelagius, apocrisiarius of the Roman bishop, to make representations to the emperor on the subject, and sent with him four monks to accuse the followers of Origen. The four monks were supported by Mennas the patriarch. Two Origenist bishops, Theodore Ascidas, archbp. of Caesarea in Cappadocia, and Domitian, bp. of Ancyra, resided usually at Constantinople and had much influence with the emperor. Nevertheless they seem to have feared the charge of heresy too much to resist the monks from Palestine, and perhaps did not own their attachment to Origen's writings. Anyhow, the emperor promptly condemned the accused opinions, issuing a long edict addressed to the patriarch Mennas, in which he classes Origen among the heretics, and singles out for anathema ten particular doctrines contained in his writings. A local council, convoked by Mennas, dutifully echoed the emperor's edict, publishing its anathemas against 14 propositions drawn from Origen, and condemning his person.
Theodore and Domitian had submitted, but their mortification drove them to take action in another way, and thus to awaken a long, needless, and most mischievous controversy. Justinian was at work upon a treatise on the Incarnation, whereby he trusted to convince and conciliate the stubborn Acephali (or extremer Monophysites) of Egypt. Theodore, according to our authorities, suggested to him that a simpler way of winning back those who disliked the council of Chalcedon would be to get certain writings condemned which that council had approved, but which the Monophysites disliked as being of a distinctly Nestorian tendency. (See Liberatus ap. Galland. Bibl. Patr. xii. 160, as to Theodore, and Facundus, bk. i. c. 2, as to Domitian of Ancyra; cf. Evagr. H. E. iv. 38; Vita S. Sabae.) They singled out 3 treatises for condemnation, which soon became famous as the τρία κεφάλαια (tria capitula), which we usually translate Three Chapters, but would be better called the Three Articles, viz. the writings of Theodore of Mopsuestia, the treatise of Theodoret against Cyril and his twelve articles, and the letter of (or attributed to) Ibas, bp. of Edessa, to the Persian bp. Maris. Later, the term τρία κεφάλαια came to mean both the persons and writings impugned. This latter is the usual sense in the authors of the time (e.g. Facundus of Hermiane, whose treatise is entitled Defensio pro Tribus Capitulis) and in the protocols of the fifth general council. The Nestorians still appealed to Theodore as their highest authority, and triumphantly pointed to the fact that he had never been condemned. Against Theodoret and Ibas the case was weaker. Both had joined in anathematizing Nestorius at Chalcedon, and been restored to their sees. But both had attacked Cyril, who, though claimed by the Monophysites, was also a bulwark of orthodoxy, and the ep. to Maris was a violent assault on the council of Ephesus. It might therefore be with some show of plausibility alleged that the authority of that council was not established while these assailants seemed to be protected by the aegis of Chalcedon.
Seconded by Theodora (says Liberatus, u.s.), Theodore Ascidas and Domitian persuaded Justinian to compose and issue a treatise or edict against the Three Articles. Desisting from his book against the Acephali, he forthwith composed the suggested edict, which was issued between 543 and 545, probably in 545. It has perished, only three or four short extracts being preserved by Facundus. It was circulated through the church for the signatures of the bishops. The four Eastern patriarchs were naturally afraid of reopening any question as to the authority of Chalcedon. Mennas, after some hesitation, signed, but subject to a promise given him on oath, that he might withdraw his signature if the bp. of Rome refused to agree. The other three, Ephraim of Antioch, Peter of Jerusalem, Zoilus of Alexandria, under real or imagined threats of deposition, obeyed and signed, and after more or less intimidation and the offer of various rewards, the great majority of bishops through Syria, Asia Minor, Greece, and Macedonia signed also. In the West, the bishops having less to lose and being accustomed to face Arian potentates, Justinian found a less ready compliance. The bishops of Africa led the opposition, and were largely supported by those of Italy, Gaul, Illyricum, and Dalmatia. In Rome much alarm was produced by the arrival of the edict, and by the emperor's command to Vigilius, lately chosen pope, to repair to Constantinople. Theodora enforced by terrible threats his appearance. Vigilius, not venturing openly to oppose the emperor, and fearing the anger of Theodora, had also to reckon with the all but universal loyalty to the council of Chalcedon of the Roman church and of the Western churches generally, and so temporized. He arrived in Constantinople in 547, having delayed nearly a year in Sicily. In 548 he issued a document called the Judicatum, condemning the Three Articles, saving, however, the authority of Chalcedon. In 548 Theodora died, but Justinian was now thoroughly committed against the Three Articles. He continued to coerce the recalcitrant bishops of Africa, depriving some of their sees, and, after various negotiations with Vigilius, issued in 551 a second edict against the Three Articles addressed to the whole Christian world, which has been preserved under the name of the Confession of Faith, ὁμολογία πίστεως Ἰουστινιανοῦ αὐτοκράτορος (Mansi, ix. 537). This edict is really a theological treatise, taking the writings of the three impugned doctors and discovering heresies in them by minute scrutiny and inference. Vigilius was required to subscribe it, but refused, and took refuge in the basilica of St. Peter at Constantinople, and afterwards in the church of St. Euphemia at Chalcedon. Here he remained, until the emperor, anxious for his concurrence in summoning a general council as the only solution for the dissensions, induced him to withdraw his censure of the edict. He then returned to Constantinople to await the opening of the council. The first sitting was on May 5, 553.
