The Second Council of Ephesus was a Christological church synod in 449 convened by Emperor Theodosius II under the presidency of Pope Dioscorus I of Alexandria. It was intended to be an ecumenical council, and it is accepted by the miaphysite churches, who view it as a valid continuation of the First Council of Ephesus if not an ecumenical council in its own right. The Second Council of Ephesus was explicitly repudiated by the next council, the Council of Chalcedon of 451. The Council of Chalcedon is recognized as the fourth ecumenical council by Chalcedonian Christians, and the Second Council of Ephesus was named the Latrocinium ("Robber Synod") by Pope Leo I; the Chalcedonian churches, particularly the Roman Catholic and Eastern Orthodox communions, continue to accept this designation, while the Oriental Orthodox repudiate it.
Both this council and that at Chalcedon dealt primarily with Christology, the study of the nature of Christ. Both councils affirmed the doctrine of the hypostatic union and upheld the orthodox Christian doctrine that Jesus Christ is both fully God and fully man. The Second Council of Ephesus decreed the formula of Cyril of Alexandria, stating that Christ is one incarnate nature [mia physis] (a qualitative description of the union of divinity and humanity), fully human and fully God, united without separation, without confusion, without mixture and without alteration. The Council of Chalcedon decreed that in Christ two natures exist, "a divine nature [physis] and a human nature [physis], united in one person [hypostasis], with neither division nor confusion".
Those who do not accept the decrees of Chalcedon nor later ecumenical councils are variously named monophysites, miaphysites, or non-Chalcedonians, and comprise what is today known as Oriental Orthodoxy, a communion of six autocephalous ecclesial communions: Coptic Orthodox Church of Alexandria, Ethiopian Orthodox Tewahedo Church, Eritrean Orthodox Tewahedo Church, Malankara Orthodox Syrian Church, Syriac Orthodox Church, and the Armenian Apostolic Church. Those who accepted the teaching of Chalcedon but resided in areas dominated by Oriental Orthodox bishops were called by the non-Chalcedonians Melkites ("King's men"), as the Emperors were usually Chalcedonians. The Greek Orthodox Patriarchate of Antioch and Melkite Greek Catholic Church historically descend from these people. Shortly after the Council of Chalcedon, Pope Dioscorus was deposed by the Council of Chalcedon but still recognized by Miaphysites until his death in 454 followed by Pope of Alexandria for the miaphysite party in opposition to the Chalcedonian Pope of Alexandria. Over the next few centuries, Alexandrian popes were generally either miaphysite or Chalcedonian, but some instead accepted the Henotikon, a compromise document issued by the Byzantine emperor Zeno. Eventually, two separate papacies were established, each claiming sole legitimacy.
Background Nestorius was Archbishop of Constantinople. His opponents charged him with detaching Christ's divinity and humanity into two persons existing in one body, thereby denying the reality of the Incarnation. It is not clear whether Nestorius actually taught that. A combination of politics and personalities contributed to Nestorius being judged a heretic and deposed at the Council of Ephesus in 431 AD. John Anthony McGuckin sees an "innate rivalry" between the Sees of Alexandria and Constantinople.McGuckin, John Anthony. St. Cyril of Alexandria: The Christological Controversy. Leiden: E.J. Brill, 1994. p. 12
Eutyches was an archmandrite in Constantinople. In his opposition to Nestorianism, he seemed to take an equally extreme, although opposite view. In 448, Flavian, Bishop of Constantinople held a synod at which Eusebius, Bishop of Dorylaeum, brought a charge of heresy against Eutyches.Chapman, John. "Eutyches." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909. 6 February 2019 Eutyches was summoned to appear and clarify his position regarding the nature of Christ. Finding his response unsatisfactory, the synod condemned and exiled Eutyches, who sent an appeal to Pope Leo I. When Leo had received the Acts of the council, he concluded that Eutyches was a foolish old man who had erred through ignorance, and might be restored if he repented. Dioscurus of Alexandria, imitating his predecessors in assuming a primacy over Constantinople, simply annulled the sentence of Flavian, and absolved Eutyches. Dioscurus and Eutyches had obtained the convocation by the Emperor of an ecumenical council to meet at Ephesus in August, 449.
First session The Acts by the Second Council of Ephesus are known through a Syriac translation by a monk, that was published by the British Museum (MS. Addit. 14,530) and written in 535. The first session is missing.Chapman, John. "Robber Council of Ephesus." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909. 7 February 2019
Attending signatories There was insufficient time for Western bishops to attend except a certain Julius, Bishop of Puteoli, who, together with a Roman priest, Renatus (who died on the way), and the deacon Hilarius (who later became Pope himself), represented Pope Leo I. The emperor gave Dioscorus of Alexandria the presidency: (Greek). The legate Julius is mentioned next, but when his name was read at Chalcedon, the bishops cried: "He was cast out; no one represented Leo". Next in order is Juvenal of Jerusalem, above both the Patriarch Domnus II of Antioch and Patriarch Flavian of Constantinople.
There were 127 bishops present at the council, with eight representatives of absent bishops, and lastly the deacon Hilarius with his notary, Dulcitius. The question before the council, by order of the emperor, was whether Archbishop Flavian of Constantinople, in a synod held by him at Constantinople beginning on 8 November 448 AD, had deposed and excommunicated Archimandrite Eutyches for refusing to admit two natures in Christ. Consequently, Flavian and six other bishops, who had been present at his synod, were not allowed to sit as judges in the council.
Opening proceeding The brief of convocation by Theodosius II was read. Then the legates to the Pope of the Church of Rome explained that although it would have been contrary to custom for their Pope to be present in person, the Pope of the Church of Rome had sent a letter with the legates to be read at the council. In the letter, Leo I referred to his dogmatic letter to Flavian, the Tome of Leo, which he intended the council to accept as a ruling of faith.
However, the head notary declared that the emperor's letter should be read first, and Bishop Juvenal of Jerusalem commanded for the letter of the emperor to be presented. It ordered the presence at the council of the anti-Nestorian monk Barsumas. The question of faith was next on the proceedings. Pope (Patriarch of Alexandria) Dioscorus declared that it was not a matter for inquiry but that they had to consider only recent activity, as all present had acknowledged that they strictly adhered to the faith. He was acclaimed as a guardian and the Champion of Oriental Orthodoxy.
Eutyches was then introduced, and he declared that he held the Nicene Creed to which nothing could be added and from which nothing could be taken away. He claimed that he had been condemned by Flavian for a mere slip of the tongue even though he had declared that he held the faith of Nicaea and Ephesus, and he had appealed to the present council. His life had been put in danger and he now asked for judgment against the calumnies that had been brought against him.
Eutyches' accuser, Bishop Eusebius of Dorylaeum, was not allowed to be heard. The bishops agreed that the acts of the condemnation of Eutyches, at the 448 Constantinople council, should be read, but the legates of Rome asked that Leo's letter might be heard first. Eutyches interrupted with the complaint that he did not trust the legates. They had been to dine with Flavian and had received much courtesy. Pope Dioscorus decided that the acts of the trial should have precedence and so the letter of Leo I was not read.
The acts were then read in full and also the account of an inquiry made on 13 April 449 into the allegation of Eutyches that the synodal acts had been incorrectly noted down, and then the account of another inquiry, on 27 April 449, into the accusation made by Eutyches that Flavian had drawn up the sentence against him beforehand. While the trial was being related, cries arose from those present, declaring a belief in one nature, that two natures meant Nestorianism, and of "Burn Eusebius", and so forth. Flavian rose to complain that no opportunity was given to him to defend himself.
The Acts of the Second Council of Ephesus now give a list of 114 votes in the form of short speeches absolving Eutyches; three of his former judges also absolved him but by the emperor's order they were not allowed to vote. Lastly, Barsumas added his voice. A petition was read from Eutyches' monastery which had been excommunicated by Flavian. The monks asserted that they agreed in all things with Eutyches and with the Holy Fathers, and therefore the synod absolved them.
An extract from the acts of the first session of the First Council of Ephesus (431 AD) was read next. Many of the bishops and also the deacon Hilarus expressed their assent, some adding that nothing beyond that faith could be allowed.
Dioscorus then spoke, declaring that it followed that Flavian and Eusebius must be deposed, as if an anathema was passed unjustly, and he who passed it was to be judged by the same. Flavian and Eusebius had previously interposed an appeal to the Roman Pope and to a synod held by him.
Evidence given at the ecumenical Council of Chalcedon contradicts the account in the acts of the final scene of the session. It was reported at Chalcedon that secretaries of the bishops had been violently prevented from taking notes and it was declared that both Barsumas and Dioscorus struck Flavian. It was further reported that many bishops threw themselves on their knees to beg Dioscorus for mercy to Flavian and also Alexandrine Parabolani, that some signed a blank paper, and that others did not sign at all, the names being afterwards filled in of all who were actually present.Chapman, John. "Dioscurus." The Catholic Encyclopedia Vol. 5. New York: Robert Appleton Company, 1909. 7 February 2019 The allegation of the blank papers has no proof at all. No one mentioned it for two years after the council (449-451), even after the passing of Emperor Theodosius II in 450 AD. In the opening of the first session of Chalcedon (451), many allegations against Dioscorus were listed; none of which was the blank papers.
The papal legate Hilarius uttered a single word in Latin, "Contradicitur", annulling the sentence in Leo's name. He then escaped with difficulty. Flavian and Eusebius of Dorylaeum appealed to the pope, and their letters, only lately discovered, were probably taken by Hilarus to Rome, which he reached by a devious route. In his letter to Pulcheria, Hilarus complained that Dioscorus had the roads and docks watched to prevent him from escaping Ephesus, so he had to find a way through the rough country.