(councils), Eusebius said, "See, he said, 'I examine'; and I do the same." Dioscorus caught him up: "I said 'examine,' not 'innovate.' Our Saviour bade us examine the Scriptures; that is not innovating." "He said, Seek, and ye shall find," retorted Eusebius (ib. 629). One bishop objected to the record of "Guardian of the faith" as an acclamation in honour of Dioscorus, "No one said that." "They want to deny all that is confessed to be the fact," said Dioscorus; "let them next say they were not there." At the words of Eutyches, "I have observed the definitions of the council," i.e. the Ephesian decree against adding to the Nicene faith, Eusebius broke in, "He lied! There is no such definition, no canon prescribing this." "There are four copies," said Dioscorus calmly, "which contain it. What bishops have defined, is it not a definition? It is not a canon: a canon is a different thing." The bp. of Cyzicus referred to the additions made in the council of 381 to the original Nicene creed (e.g. "of the Holy Spirit and the Virgin Mary"). The Egyptians disclaimed all such additions. (Cyril, in fact, had never acknowledged that revised version of the Nicene formulary.) There was some further criticism of the profession of faith made by Eutyches; whereupon Dioscorus said, "If Eutyches has any heterodox opinion, he deserves not only to be punished, but to be burnt! My only object is to preserve the Catholic faith, not that of any man. I look to God, and not to any individual; I care for nothing but my own soul and the right faith" (ib. 633). Basil of Seleucia described what had taken place as regarded his own statements. "If you taught in such a Catholic tone," said the magistrates, "why did you sign the deposition of Flavian?" Basil pleaded the compulsory authority of a council of bishops. "On your own shewing," said Dioscorus, "you betrayed the faith for fear of men." Others who had given way with Basil cried, "We all sinned; we all ask pardon." "But," said the magistrates, "you said at first that you had been forced to sign a blank paper." The "peccavimus" was reiterated (ib. 639). When the reader came to the failure of Flavian's attempt to get Eusebius a hearing, Dioscorus threw the responsibility on Elpidius; so did Juvenal. Thalassius only said, "It was not my doing." "Such a defence," said the magistrates, "is no defence when the faith is concerned." "If," said Dioscorus, "you blame me for obeying Elpidius, were no rules broken when Theodoret was brought in?" "He came in as accuser." "Why then does he now sit in the rank of a bishop?" "He and Eusebius sit as accusers," was the answer; "and you sit as accused" (ib. 649). Afterwards the magistrates recurred to this topic: "Eusebius, at Constantinople, when accusing Eutyches, himself asked that Eutyches should be present. Why was not a like course taken at Ephesus?" No one answered (ib. 656). Cyril's letter to John of Antioch, "Laetentur coeli," was read as part of the acts of Ephesus. Theodoret, by way of clearing himself, anathematized the assertion of "two Sons." All the bishops—so the acts of Chalcedon say expressly—cried out, "We believe as did Cyril; we did so believe, and we do. Anathema to whoever does not so believe." The opponents of Dioscorus then claimed Flavian as in fact of one mind with Cyril, as clear of Nestorianism. The "Easterns" added, "Leo believes so, Anatolius believes so." There was universal protestation of agreement with Cyril, including even the magistrates, who answered, as it were, for Marcian and Pulcheria. Then came a fierce outcry against Dioscorus. "out with the murderer of Flavian—the parricide!" The magistrates asked, "Why did you receive to communion Eutyches, who holds the opposite to this belief? Why condemn Flavian and Eusebius who agree with it?" "The records," answered Dioscorus, "will shew the truth." Presently, in regard to some words of Eustathius of Berytus, adopting Cyril's phrase, "one incarnate nature," as Athanasian, the Easterns cried, "Eutyches thinks thus, so does Dioscorus." Dioscorus shewed that he was careful to disclaim, even with anathema, all notions of a "confusion, or commixture," of Godhead and manhood in Christ. The magistrates asked whether the canonical letters of Cyril, recently read (i.e. his second letter to Nestorius, Mansi, vi. 660, and his letter to John, ib. 665, not including the third letter to Nestorius, to which the 12 anathemas were annexed) bore out the language as cited from Eustathius. Eustathius held up the book from which he had taken Cyril's language. "If I spoke amiss, here is the manuscript: let it be anathematized with me!" He repeated Cyril's letter to Acacius by heart, and then explained: "One nature" did not exclude the flesh of Christ, which was co-essential with us; and "two natures" was a heterodox phrase if (i.e. only if) it was used for a "division" of His person. "Why then did you depose Flavian?" "I erred" (ib. v. 677). Flavian's own statement, that Christ was of two natures after the incarnation, in one hypostasis and one person, etc., was then considered; several bishops, in turn, approved of it, including Paschasinus, Anatolius, Maximus, Thalassius, Eustathius. The Easterns called "archbp. Flavian" a martyr. "Let his next words be read," said Dioscorus; "you will find that he is inconsistent with himself." Juvenal, who had been sitting on the right, now went over to the left, and the Easterns welcomed him. Peter of Corinth, a young bishop, did the same, owning that Flavian held with Cyril; the Easterns exclaimed, "Peter thinks as does" (St.) "Peter." Other bishops spoke similarly. Dioscorus, still undaunted, said, "The reason why Flavian was condemned was plainly this, that he asserted two natures after the incarnation. I have passages from the Fathers, Athanasius, Gregory, Cyril, to the effect that after the incarnation there were not two natures, but one incarnate nature of the Word. If I am to be expelled, the Fathers will be expelled with me. I am defending their doctrine; I do not deviate from them at all; I have not got these extracts carelessly, I have verified them" (ib. vi. 684; see note in Oxf. ed. of Fleury, vol. iii. p. 348). After more reading, he said, "I accept the phrase 'of two natures,' but I do not accept 'two'" (i.e. he would not say,
