Eutychius, who, upon the death of Mennas in Aug. 552, had become patriarch of Constantinople, presided. By him sat Apollinaris of Alexandria and Domninus of Antioch. Eustochius of Jerusalem was represented by 3 bishops. Altogether 151 bishops were present at the opening, while 164 signed at the end, the very large majority belonging to the East. Six from Africa attended, but more than 20 were kept away by Vigilius, who himself refused to attend, but sent his views in writing in a document called the Constitutum (Mansi, ix. 61), presented, not to the council, but to Justinian himself, who refused to receive it. Justinian addressed a letter to the fathers, reproaching Vigilius, and requiring his name to be struck out of the diptychs, as having by his defence of Theodoret and Ibas excluded himself from the right to church fellowship. He also produced evidence that the pope had solemnly promised, both to himself and Theodora, to procure the condemnation of the Three Articles. Thereupon the council, troubling no further about the pope, proceeded to examine the writings impugned. (Hefele, u.s. 267–274. For the Acta see Mansi, vol. ix. and under CONSTANTINOPLE, D. C. A.) Theodore of Mopsuestia was anathematized absolutely, and anathema was pronounced against Theodoret's treatise in opposition to Cyril's Twelve Articles and against the letter to Maris, which passed under the name of Ibas. A series of 14 articles, or anathemas, was prepared, most of them corresponding closely with the articles of Justinian's ὁμολογία πίστεως, in which the orthodox faith as to the Trinity and Incarnation was restated. The first four general councils and their decrees were formally accepted, and art. 11 anathematizes Arius, Eunomius, Macedonius, Apollinarius, Origen, Nestorius, Eutyches, and their adherents. It has been often supposed that the opinions of Origen and his followers were formally condemned at this council. (See Evagr. iv. 38; Theoph. Chronogr. p. 354 of Bonn ed. vol. i.) But this has arisen from confounding the former local council under Mennas in 543 with this general council. Origen is only referred to in its general anathema, and thus no particular doctrines of his have ever been condemned by the whole church. The 14 articles were subscribed at the last sitting, on June 2, 553, by all the 164 bishops, headed by Eutychius of Constantinople. Eight African bishops signed. Justinian sent the decrees all over the empire for signature by the bishops. Little opposition was experienced in the East. The monks of the New Laura, who attacked the decrees, were chased out by the imperial general Anastasius. The council had threatened with deposition any bishops or other clerics who should teach or speak against it. We hear, however, of only one bishop, Alexander of Abydus, who was deposed. Vigilius and the Western ecclesiastics who had signed the Constitutum appear to have held out for some time, but in Dec. 553 Vigilius issued a letter (Mansi, ix. 414), addressed to the patriarch Eutychius, in which he owns that he was in the wrong and is now glad to confess it. He then anathematizes Theodore, Theodoret, and the letter of lbas, without prejudice to the authority of the council of Chalcedon, which of course never meant to approve these heresies. Being then released by Justinian, Vigilantius set off for Rome, but died in Syracuse upon his way. A serious schism followed in the West. The bishops of Dalmatia and Illyricum were hottest in their opposition to the anathemas of the fifth council, and their archbp. Frontinus was taken to Constantinople and thence banished to Upper Egypt. A manifesto by Justinian, addressed to some Western bishops (ib. 589), has been supposed to be an answer to remonstrances from these Illyrians. The resistance in Africa was broken by similar violent means, a good many bishops being deposed and imprisoned in convents, under the auspices of the metropolitan Primasius of Carthage, and by the secular arm of the governor. In Gaul and Spain there was great discontent, though not a complete breach with Rome; while in N. Italy the bishops of Tuscany, the province of Milan, and Istria and Venetia, broke off communion with the pope. The patriarchate of Aquileia, afterwards removed to Grado, and finally divided into the two small patriarchates of Grado and Aquileia, arose out of this schism, which did not end till the beginning of the 8th cent. Ultimately the whole Western church was brought by the efforts of the popes to recognize the fifth general council. The effect, however, which Justinian had been encouraged to expect was not attained. Not a single Monophysite seems to have returned to the orthodox church. The Egyptian Acephali in particular were as stubborn as ever.
Justinian in his last days himself lapsed into heresy. The doctrine that the body of Christ was insensible to fleshly passions and weaknesses, was in fact incorruptible, and so not ordinary flesh at all, had been broached early in the century by bp. JULIAN of Halicarnassus, a leading Monophysite, in opposition to the view of Severus, patriarch of Antioch, that Christ's body was corruptible up to the resurrection, and only afterwards ceased to be so. Justinian published an edict declaring the doctrine of Julian orthodox and requiring the assent of all patriarchs and bishops to this new article. Eutychius of Constantinople was deposed for rejecting the edict. Before more could be done, Justinian died (A.D. 565) and the controversy at once collapsed, for his successor took comparatively slight interest in theological questions.
The general character of Justinian's ecclesiastical policy has been sufficiently indicated. In spite of his protestations of respect for the clergy, the important place they held at his court, and the privileges which his legislation gave them, he never hesitated to resort to despotism and banishment to bend them to his will. No previous Roman emperor had been so much interested in theological disputes, nor arrogated to himself so great a right of interference even with the popes. His control of the fifth council was much more direct and considerable than his predecessors exercised at Ephesus and Chalcedon.
Justinian was through his life a resolute, though not always consistent, persecutor. Nestorians and Eutychians were punished with deposition from ecclesiastical office, ex-
