Eutyches (4) and Eutychianism. Eutyches was archimandrite of
a monastery near Constantinople. For 70 years (as he told pope Leo) he had lived
a monastic life, and during 30 out of them had presided over his 300 monks. He
was a staunch upholder of the views and conduct of Cyril of Alexandria, who had
even sent him, as a special mark of favour, a copy of the Acts of the council
of Ephesus, 431. By whom he
was first accused, whether by Theodoret in his Eranistes, or by his former
friend, Eusebius of Dorylaeum, or by Domnus of Antioch, it seems difficult to
decide (cf. Hefele, ii. 319; Martin, 75-78); but it is clear that to Eusebius
are due the definite charges first brought against him at Constantinople in 448.
Flavian, who succeeded Proclus in 447 as archbishop, convened a synod in Constantinople on Nov. 8, 448, to consider some questions between the metropolitan of Sardis and two of his suffragan bishops. Eusebius of Dorylaeum was present, and at its conclusion complained that Eutyches defamed "the holy Fathers and himself, a man who had never been suspected of heresy," alleging himself prepared to convict Eutyches of being untrue to the orthodox faith. Flavian listened in astonishment, and suggested that Eusebius should first privately discuss with Eutyches the points in dispute. Eusebius retorted that he had already done this unsuccessfully; he, therefore, implored the synod to summon Eutyches before them, not only to induce him to give up his views, but to prevent infection spreading further. Two deputies, a priest and a deacon, were instructed to read to Eutyches the complaint, and to invite him to attend the synod, which met again on Nov. 12. Eusebius asked first for the recital of (a) Cyril's first letter to Nestorius, (b) the approbation of that letter by the council of Ephesus, and (c) Cyril's letter to John of Antioch; secondly, that all present should express acceptance of these documents as true expositions of the Nicene Creed. Flavian and the bishops present accepted these propositions, and a resolution to the same effect was sent to the absentees for their approval and signature. The synod professed its belief in "Jesus Christ the only-begotten Son of God, perfect God and perfect man, of a reasonable soul and body subsisting, begotten before all ages, without beginning; of the Father according to the Godhead, but in these last days for our sake and for our salvation born of the Virgin Mary, according to the manhood; consubstantial with the Father, as touching His Godhead, and consubstantial with the mother, as touching His manhood." "We confess that Jesus Christ, after the Incarnation, was of two natures in one Hypostasis and in one Person; one Christ, one Son, one Lord. Whosoever asserts otherwise, him we exclude from the clergy and the church" (Mansi, vi. 679). At the third session, Nov. 15, the deputies announced that Eutyches refused to appear before the synod, alleging that Eusebius had long been his enemy, and had grossly slandered him, for he (Eutyches) was ready to assent to and subscribe the statements of the holy Fathers at Nicaea and Ephesus. Certain expressions used by them were, in his opinion, mistakes; in such cases he turned to Holy Scripture, as a safer guide than the Fathers. He worshipped one nature, and that the nature of God incarnate. Reading from a little book which he fetched, Eutyches then, according to the deputies, first protested against a statement falsely ascribed to him—viz. that the Logos had brought His body from heaven—and next asserted his inability to find in the writings of the Fathers their belief that our Lord Jesus Christ subsisted of two Persons united in one Hypostasis; adding, that even if he did find such a statement, he must decline to accept it, as not being in Holy Scripture. In his belief, He Who was born of the Virgin Mary was very God and very man, but His body was not of like substance with ours. Eusebius struck in, "This is quite enough to enable us to take action against Eutyches; but let him be summoned a second time." Two priests were now sent to tell Eutyches that his replies had given great offence; he must come and explain them, as well as meet the charges originally brought against him. They took with them a note saying that if he still refused to appear, it might be necessary to deal with him according to canonical law, and that his determination not to leave his cell was simply an evasion. During their absence, Eusebius brought forward a further charge. Eutyches, he asserted, had written and circulated among the monks a little book on the faith, to which he had requested their signatures.