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justin i and justinian 825
Cyril of Scythopolis, among the moderate Chalcedonians we find a tendency
to combine acceptance of the Council of Chalcedon and the Tome
with a Cyrillian interpretation of Chalcedon. The more radical position
within this development (often called neo-Chalcedonianism) was the following.
The expression ‘in two natures’ used of Christ is necessary in order
to combat Eutychianism; the term ‘from two natures’ or the one-nature
formula of Cyril has to be used to preclude Nestorianism. Both expressions
need to be used together, lest the terminological impasse arising from
the Chalcedonian definition continue. Representatives of this school of
thought were Nephalius of Alexandria, John of Scythopolis, John the
Grammarian and Ephraim of Amida. A more moderate approach, found
in Leontius of Jerusalem and in Justinian’s edict On the Right Faith (551), was
to supplement the Chalcedonian definition of faith with Cyrillian terms,
particularly those of the Twelve Chapters against Nestorius. Yet in his
theological tract the emperor remained firmly on Chalcedonian ground. 48
Meanwhile, in 542/3, as a consequence of a request for Monophysite
bishops by the Arab king al-Harith to Theodora, Theodosius consecrated
Jacob Baradaeus (Bar�Addai) metropolitan of Edessa and Theodore of
Arabia metropolitan of Bostra. This was a decisive step for the expansion
of Monophysitism and for the eventual separation of the anti-
Chalcedonian churches. Through the missionary efforts of Jacob and
other bishops consecrated by Theodosius, the anti-Chalcedonian cause
was strengthened in Asia Minor, Armenia, Syria, Arabia, the Aegean,
Egypt and Nubia. 49 The part played by Jacob in particular is reflected in
the fact that the Monophysite church in the Syrian region eventually came
to be known by the name Jacobite. According to the partisan John of
Ephesus, Jacob was so successful ‘that all the synodite [i.e. Chalcedonian]
bishops from all sides were exasperated, and made threats against him to
arrest him and tear him in pieces’. 50 On another missionary front, we find
John of Ephesus himself sent in 542 to evangelize pagans in Asia, Caria,
Lydia and Phrygia. 51 In 545–6 he cut a swathe through the area around
Tralles in Asia Minor. 52 His own claim that ‘eighty thousand were converted
and rescued from paganism, and ninety-eight churches and twelve
monasteries and seven other churches transformed from Jewish synagogues
were founded in these four provinces’ during his campaign
sounds scarcely credible. 53 It may also be doubted whether John converted
these pagans to Chalcedonian orthodoxy, but, on the other hand,
his missionary expeditions were funded by Justinian, and churches and
convents were built after the destruction of pagan temples. 54 Many of
48 Grillmeier, Christ in Christian Tradition ii.2 437–9. 49 Van Roey (1979).
50 John Eph. Lives of the Eastern Saints 49, ed. Brooks, PO 18.693. 51 John Eph. HE ii.44.
52 John Eph. HE iii.3; cf. Chuvin, Chronicle 143–4.
53 John Eph. Lives of the Eastern Saints 47, ed. Brooks, PO 18.681. 54 Engelhardt (1974) 16–17.
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