Neo-Chalcedonianism and the Council of 553 by Eugene Michael Ludwig
By Eugene Michael Ludwig
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The fact of the imperial intervention was not a serious issue for them, but the content of that intervention was. It was otherwise in Rome. Neither the fact nor the content of the imperial interventions sat well. The West was determined to uphold the authority of Pope Leo's Tome to Flavian and the authority of the Roman See, and was completely opposed to any new definition of faith. As a result it could not accept the slight to papal authority represented by the Henotikon. It involved not just a matter of faith but a matter of ecclesiastical polity.
Tlichael the Syrian, Chronicle IX,5 (ed. B. Chabot, Paris: 1901); translation: vol. 2, pp. 145-148; text: vol. 4, pp. 250-253 17 18 Michael's admission that Amphilocus took a negative view of Timothy Aelurus' ordination adds to his trustworthiness axe interesting from two The replies in the Codex Enayclicus viewpoints: their opinions regarding Chalcedon, and their conception of ecclesial polity. The oriental bishops take the view that the emperor is charged with the preservation of the true faith.
The evidence of Michael the Syrian, the twelfth century Jacobite patriarch of Antioch, confirms this judgment. A monophysite himself, he tells us that only Amphilocus of Sidon and his synod, whose letter is not in the Latin collection, wrote against the Council. He would have no reason to suppress information on monophysite dissent. ^Collectio Sangermanensis3 ACO 11,5. References will be given as CE followed by the number of the letter, and then the page and line in ACO 11,5. "Tlichael the Syrian, Chronicle IX,5 (ed.