Page:Nestorius and his place in the history of Christian doctrine.djvu/116

school, although they had died in the peace of the church should be anathematised, as well as Nestorius^[1].

This Cyrillian-Chalcedonian orthodoxy was supported by the emperor Justinian, and the fifth ecumenical council, held in Constantinople in 553, approved the emperor's church-policy and the doctrine which he had supported^[2].

The condemnation of Theodore of Mopsuestia and of the anti-cyrillian writings of Theodoret and Ibas, sanctioned by this council^[3], clearly manifested the fact that an Antiochian interpretation of the Chalcedonian definition no longer was allowed. And twice in the decision of the council an Antiochian interpretation of Chalcedonian formulas was expressly anathematised^[4]. Cyril, therefore, remained master of the field. Even

1. Leontius, contra Nestorianos et Eutychianos, 3, 7 ff. and 3, 37 ff. Migne, ser. graeca, 86, 1364–1387.
2. Comp. the anathematisms of this council, Mansi, ix, 375–388, Hahn, Bibliothek der Symbole, 3rd edition, pp. 168–172.
3. Anath. 12–14.
4. Anath. 5: Εἴ τις τὴν μίαν ὑπόστασιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ οὕτως ἐκλαμβάνει, ὡς ἐπιδεχομένην πολλῶν ὑποστάσεων σημασίαν καὶ διὰ τούτου … ἓν πρόσωπον λέγει κατὰ ἀξίαν καὶ τιμὴν καὶ προσκύνησιν καθάπερ Θεόδωρος καὶ Νεστόριος μαινόμενοι συνεγράψαντο· καὶ συκοφαντεῖ τὴν ἁγίαν ἐν Χαλκηδόνι σύνοδον, ὡς κατὰ ταύτην τὴν ἀσεβῆ ἔννοιαν χρησαμένην τῷ τῆς μιᾶς ὑποστάσεως ῥήματι … ὁ τοιοῦτος ἀνάθεμα ἔστω.—Anath. 6: Εἴ τις καταχρηστικῶς, ἀλλ’ οὐκ ἀληθῶς, θεοτόκον λέγει τὴν ἁγίαν ἔνδοξον ἀειπαρθένον Μαρίαν ἢ κατὰ ἀναφοράν, ὡς …, καὶ συκοφαντεῖ τὴν ἁγίαν ἐν Χαλκηδόνι σύνοδον, ὡς κατὰ ταύτην τὴν ἀσεβῆ ἐπινοηθεῖσαν παρὰ Θεοδώρου ἔννοιαν θεοτόκον τὴν παρθένον εἰποῦσαν … ὁ τοιοῦτος ἀνάθεμα ἔστω.