The Ecclesiastical History of Evagrius Scholasticus - Coptic ...

62
EVAGRIUS
Zacharias the rhetor indeed, through bias, says that even Nestorius
was summoned from his exile. But the fact that Nestorius was consistently
anathematized by the Synod demonstrates that this was not the
case. 21 This is also quite clearly revealed by Eustathius, the bishop of
Beirut, writing in these words to a bishop John and to another John, an
elder, concerning what had been transacted at the Synod: ‘Those who
sought the remains of Nestorius objected once again and shouted
against the Synod, ‘‘Why are the saints anathematized?’’ The result was
that the emperor in anger instructed the guardsmen to drive them far
away.’ 22 So, how Nestorius was invited when he had migrated from this
world, I cannot say.
3 Accordingly they convened at the holy precinct of the martyr
Euphemia, 23 which is situated at the city of the Chalcedonians in the
imperial military campaign (e.g. Kaegi, Unrest 20), but Attila was currently invading Gaul
with his Huns and there is no record of any other military crisis; the mission may have been
to resolve administrative matters (cf. Theodosius’ visit to Asia in 443).
Concern about the maintenance of order at Nicaea may also have been a factor in the
move: in a letter to the governor of Bithynia, Pulcheria refers to a report that troublemakers,
laymen as well as clergy and monks, were gathering to disrupt proceedings, and
Marcian speci¢cally reassured the bishops that the partisans of Eutyches woud not be
allowed to in£uence the Council (ACO II.i.1, pp. 29:17^29; 30:21^9).
Michael the Syrian (viii.10, II. p. 39) states that an earthquake prevented the Council
from meeting at Nicaea; Zachariah, less speci¢cally, that Providence was responsible (iii.1,
p. 43); in each case divine disapproval of the choice of Nicaea for a ‘heretical’ gathering is
indicated.
21 Evagrius is slightly imprecise: Zachariah (iii.1, p. 42) stated that Marcian sent a messenger
to recall Nestorius, but the latter died when he was setting out (cf. i. n. 77 above); the
fact that Nestorius was anathematized at Chalcedon does not disprove this earlier imperial
initiative, since Marcian presumably intended to allow the exiled patriarch a chance to
present his case.
22 Eustathius of Beirut had been one of the leaders at Second Ephesus, and was threatened
with punishment at Chalcedon; Zachariah (iii.1, p. 47) records that Eustathius annotated
his subscription to the Acts of Chalcedon to the e¡ect that he was signing under
compulsion (Allen, Evagrius 100, incorrectly describes him as a diphysite), so it is not surprising
that he recorded anti-Nestorian actions. His correspondents are unknown. Again,
the evidence does not support Evagrius’ assertion: indeed, the demand for the return of his
remains would make more sense if Marcian had recalled Nestorius from exile.
23 Euphemia, a native of Chalcedon, died in the persecution of Diocletian or Galerius.
Asterius of Amasea described a painting of her martyrdom which was on display in the
church (translation in Mango, Art 37^9).