Eutyches and Dioscurus and their followers were deposed and banished.
" Eutyches" (by Loofs) and s.v.
Both Eutyches and Nestorius are spoken of as living.
The fourth treatise, De Fide Catholica, does not contain any distinct chronological data; but the tone and opinions of the treatise produce the impression that it probably belonged to the same period as the treatise against Eutyches and Nestorius.
Agrippa being one day overheard by Eutyches, a slave whom he had made free, to express a wish for Tiberius' death and the advancement of Gaius, was betrayed to the emperor and cast into prison.
But the followers of Cyril of Alexandria, and with them those of Eutyches, saw in the Chalcedon decree of two natures only another form of the "Nestorian" duality of persons in Christ, and rose everywhere in opposition.
On the advice of Acacius, the energetic patriarch of Constantinople, Zeno issued the Henotikon edict (482), in which Nestorius and Eutyches were condemned, the twelve chapters of Cyril accepted, and the Chalcedon Definition ignored.
EUTYCHES (c. 380 - c. 456), a presbyter and archimandrite at Constantinople, first came into notice in A.D.
In opposition to this Eutyches went so far as to affirm that after the union of the two natures, the human and the divine, Christ had only one nature, that of the incarnate Word, and that therefore His human body was essentially different from other human bodies.
It would seem, however, that Eutyches differed from the Alexandrine school chiefly from inability to express his meaning with proper safeguards, for equally with them he denied that Christ's human nature was either transmuted or absorbed into his divine nature.
The energy and imprudence of Eutyches in asserting his opinions led to his being accused of heresy by Domnus of Antioch and Eusebius, bishop of Dorylaeum, at a synod presided over by Flavian at Constantinople in 448.
As his explanations were not considered satisfactory, the council deposed him from his priestly office and excommunicated him; but in 449, at a council held in Ephesus convened by Dioscurus of Alexandria and overawed by the presence of a large number of Egyptian monks, not only was Eutyches reinstated in his office, but Eusebius, Domnus and Flavian, his chief opponents, were deposed, and the Alexandrine dcctrine of the "one nature" received the sanction of the church.
There the synod of Ephesus was declared to have been a "robber synod," its proceedings were annulled, and, in accordance with the rule of Leo as opposed to the doctrines of Eutyches, it was declared that the two natures were united in Christ, but without any alteration, absorption or confusion.
Eutyches died in exile, but of his later life nothing is known.
On the accusation of the orthodox he was deposed by the "Robber Synod" of Ephesus, but at Chalcedon in 451 was pardoned on condition of anathematizing both Nestorius and Eutyches and accepting the Tome of Leo.
Eutyches on the contrary "taught not only that after His incarnation Christ had only one nature, but also that the body of Christ as the body of God is not of like substance with our own" (Kurtz, Church History, i.
Kattenbusch supposes that Anatolius, bishop of Constantinople, or his archdeacon Aetius, who read the creed at the 2nd session of the council, took up the idea that through its likeness to the Roman Creed it would be a useful weapon against Eutyches and others who were held to interpret the Nicene Creed in an Apollinarian sense.
The archimandrite Eutyches having been deposed by his bishop, Flavianus of Constantinople, on account of his heterodox doctrine of the person of Christ, had appealed to Dioscurus, the successor of Cyril in the see of Alexandria, who restored him and moved the emperor Theodosius II.
Eutyches was acquitted of heresy and reinstated, Flavianus and other bishops deposed, the Roman legates insulted, and all opposition was overborne by intimidation or actual violence.
448, for the condemnation of Eutyches, 23 archimandrites or abbots sign, with 30 bishops, and, c. A.D.
390), a Christian philosopher, author of a treatise irepi 41o-Ews avOpc'orov (On Human Nature), was, according to the title of his book, bishop of Emesa (in Syria); of his life nothing further is known, and even his date is uncertain, but internal evidence points to a date after the Apollinarian controversy and before the strife connected with the names of Eutyches and Nestorius, i.e.
But Kunze thinks that it was not used as a base of operations against Eutyches because there is some evidence that Monophysites were willing to accept it.