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(Also written Dioscorus;Dioscurus from the analogy ofDioscuri).
Bishop of Alexandria;date of birth unknown; d. atGangra, inAsia Minor, 11 Sept., 454. He had beenarchdeacon under St. Cyril, whom he succeeded in 444. Soon afterward Theodoret, who had been on good terms with Cyril since 433, wrote him a polite letter, in which he speaks of the report of Dioscurus's virtues and his modesty. In such a letter no contrary report would be mentioned, and we cannot infer much from these vague expressions. The peace establish betweenJohn of Antioch and Cyril seems to have continued between their successors until 448, when Domnus, the successor and nephew of John, had to judge the case of Ibas,Bishop ofEdessa, who was accused ofheresy and many crimes by the Cyrillian party. Domnus acquited Ibas. The Cyrillianmonks of Osrhoene were furious and betook themselves to Dioscurus as their natural protector. Dioscurus wrote to Domnus, complaining that he championed theNestorian Ibas and Theodoret. Domnus and Theodoret both replied defending themselves, and showing their perfectorthodoxy. The accusers of Ibas went to the court at Constantinople, where the feeble Theodorius II was only too ready to mix inecclesiastical quarrels. From him the Cyrillians obtain adecree against theNestorians, in particular againstIrenaeus, who had befriended theNestorians at theCouncil of Ephesus, where he was in authority as imperial representative; he was now deposed from the Bishopric ofTyre which he had obtained.Theodoret was forbidden to leave his Diocese of Cyrrus. In September a newBishop ofTyre was appointed, and the Patriarch Domnus, feeling that Dioscurus was about to triumph, wrote toFlavian of Constantinople in order to get his support. Alexandria had of old been the first see of the East and was now only surpassed in power by the imperial city. TheEgyptian patriarch had vast civil and political influence, as well as an almost autocratic sway over a hundredbishops and a great army ofmonks, who were heart andsoul devoted to the memory of Cyril, and rather fervent than discriminating in theirorthodoxy. Constantinople had been granted the next dignity afterRome by the great Council of 381, and the humiliation of Alexandria had embittered the long standing rivalry between the twosees. Antioch had always tended to support Constantinople, and Domnus was now ready to grant precedence toFlavian. Dioscurus, he said, had already complained that he, Domnus, was betraying therights of Antioch and Alexandria in admitting the canon of 381, which had never been accepted by Alexandria orRome. ButFlavian was not a helpful ally, for he had neglected to obtain the favour of the eunuch Chrysaphius, who was all powerful at court. An unforseen incident was now to set the world in a blaze. At a council held byFlavian in November of the same year, 448,Eusebius of Dorylaeum accused the Archimandrite Eusebius of teaching of one nature only in Christ. He was treated with all consideration, but his obstinacy made it unavoidable that he should be deposed andexcommunicated. NowEutyches was godfather to Chrysaphius, and "one nature" was precisely the unfortunate expression of St. Cyril, which his followers were already interpreting in aheretical sense.Eutyches at once therefore became themartyr of Cyrillianism; and though he was not a writer nor atheologian, he has given his name toMonophysiteheresy, into which the whole Cyrillian party now plunged once for all.
The Cyrillians were further incensed by the failure of their second attempt to convict Ibas. They had procured an order from the emperor, 25 Oct., 448, for a fresh trial. Thebishops who met for this purpose atTyre in Feb., 449, wereobliged by theviolence of the Easternmonks to transfer some of their sittings to Berytus. At the end of the month Ibas was exculpated, though the emperor was known to be against him. Dioscurus and his party replied by an unexpected stroke; in March they induced the emperor to issue an invitation to all the greaterbishops to attend with their suffragans ageneral council to be held at Ephesus in August. It was indeed not unreasonable to desire some permanent settlement of the intermittentwar, and thepope,St. Leo I, warmly accepted the emperor's proposition, or rather order.Eutyches had written to him, pretending that he had appealed at the time of his condemnation, and promising to abide by his judgement. He wrote also to otherbishops, and we still possess the reply sent to him by St. Peter Chrysologus,Bishop ofRavenna, where the court ofValentinian III, the Western emperor, had its headquarters. St. Peter tells him to await the decision of thepope, who alone can judge a case concerning the Faith.St. Leo at first had complained that the matter had not at once been referred to him, then, on finding that a full account sent bySt. Flavian had been accidentally delayed, wrote a compendious explanation of the wholedoctrine involved, and sent it toSt. Flavian as a formal and authoritative decision of the question. He reproves Flavian's council for want of severity to an expression ofEutyches, but adds that thearchimandrite may be restored if he repent. This letter, the most famous of allChristian antiquity, is known as "St. Leo's Tome". He sent aslegates to the council, abishop named Julius, apriest, Renatus (he died on the way), and thedeacon Hilarus, afterwardspope.St. Leo expresses his regret that the shortness of the notice must prevent the presence of any otherbishop of the West. It is probable that his difficulty had been anticipated by Dioscurus, who had answered an appeal fromEutyches in a different strain. He regarded him as a downtrodden disciple of the great Cyril,persecuted by theNestorianFlavian. As his predecessor Peter had appointed abishop for Constantinople, and as Theophilus had judgedSt. Chrysostom, so Dioscurus, with the air of a superior, actually declared Etyches absolved and restored. In April Etyches obtained a slight revision of the Acts of the council which had condemned him. In the same month the case of Ibas was again examined, by the emperor's order, this time atEdessa itself, and by a lay inquisitor, Cheraeas, the Governor of Osrhoene. The people received him shouts against Ibas. No defense was heard. On the arrival of Cheraeas's report, the emperor wrote demanding the presence of Ibas's most famous accuser, themonk Bar Tsaouma (Barsumas), and othermonks at the approaching council. In all this we see the influence of Dioscurus dominant. In March Theodosius had prohibited Theodoret from coming to the council. On 6 August he shows some fear that his order may be disregarded, in a letter in which he constitutes Dioscurus president of the synod.
The council met at Ephesus on 8 Aug., 449. It was to have been ecumenical in authority, but it was dubbed bySt. Leo alatrocinium, and "The Robber Council" has been its title ever since. A full history of it would be out of place here (seeROBBER COUNCIL OF EPHESUS). It is onlynecessary to say that the assembly was wholly dominated by Dioscurus.Flavian was not allowed to sit as abishop, but was on lis trial. When Stephen,Bishop of Ephesus, wished to give Communion to Flavian's clergy, he was attacked by soldiers andmonks ofEutyches, 300 in number, who cried out that Stephen was the enemy of the emperor, since he received the emperor's enemies.Eutyches was admitted to defend himself, but the other side was only so far heard that the Acts of the council which had condemned him were read in full. The soldiers andmonks were brought into the council, and manybishops were forced to sign a blank paper. Thepapal legate Hilarus uttered the protestContradictur, and saved himself by flight.Flavian andEusebius of Dorylaeum appealed to thepope, and their letters, only lately discovered, were probably taken by Hilarus toRome, which he reached by a devious route.St. Flavian was thrown intoprison and died in three days of the blows and ill usage he received. Thebishops who were present gave their testimony, when the Acts were publicly read at theCouncil of Chalcedon, to theviolence used at Ephesus. Nodoubt they exaggerated somewhat, in order to excuse their own base compliance. But there were too many witnesses to allow them to falsify the whole affair; and we have also the witness of letters of Hilarus, ofEusebius, and ofFlavian, and themartyrdom of the latter, to confirm the charges against Diosurus.
No more was read at Chalcedon of the Acts. But at this point begin the Syriac Acts of The Robber Council, which tells us of the carrying out by Dioscurus of a thoroughgoing but short-sited policy. Thepapal legates came no more to the council, and Domnus excused himself through illness. A few otherbishops withdrew or escaped, leaving 101 out of the original 128, and some nine new-comers raised the total to 110. The deposition of Ibas was voted with cries, such as "Let him be burned in the midst of Antioch". The accused was not present, and no witnesses for the defence were heard. Daniel,Bishop of Haran, nephew of Ibas, was degraded.Irenaeus ofTyre, already deposed, wasanathematized. Then it was the turn of the leader of the Antiochene party. Ibas had been accused of immorality and a misuse ofecclesiastical property, as well as ofheresy; no such charges could be made against the great Theo doret; his character was unblemished, and hisorthodoxy had been admitted by St. Cyril himself. Never the less, his earlier writings, in which he had incautiously and with incorrect expressions attacked St. Cyril and defended Nestorius, were now raked up against him. None ventured to dissent from the sentence of deposition pronounced by Discurus, which ordered his writings to be burnt. If we may believe the Acts, Domnus, from his bed of real or feigned sickness, gave a general assent to all the council had done. But this could not save him from the accusation of favouringNestorians. He was deposed without a word of defence being heard, and a new patriarch, Maximus, was set up in his place.
So ended the council. Dioscurus proceeded to Constantinople, and there made his own secretary, Anatolius,bishop of the city. One foe remained. Dioscurus had avoided reading thepope's letter to the Council of Ephesus, though he promised more than once to do so. He evidently could not then venture to contest thepope's ruling as to the Faith. But now, with his own creatures on the thrones of Antioch and Constantinople, and sure of the support of Chrysaphius, he stopped at Nicea, and with tenbishops launched anexcommunication ofSt. Leo himself. It would be vain to attribute all these acts to the desire of his own self aggrandizement. Political motives could not have led him so far. He must have known that in attacking thepope he could have no help from thebishops of the West or from the Western emperor. It is clear that he was genuinely infatuated with hisheresy, and was fighting in its interest with all his might.
Thepope, on hearing the report of Hilarus, immediately annulled the Acts of the council, absolved all those whom it hadexcommunicated, andexcommunicated the hundredbishops who had taken part in it. He wrote to Theodosius II insisting on the necessity of a council to be held inItaly, under his own direction. The emperor, with the obstinacy of a weak man, supported the council, and paid no attention to the intervention of his sister,St. Pulcheria, nor to that of his colleague,Valentinian III, who, with his mother Galla Placidia, and his wife, the daughter of Theodosius, wrote to him atSt. Leo's suggestion. The reasons given to thepope for his conduct are unknown, for his letters to Leo are lost. In June or July, 450, he died of a fall from his horse, and was succeeded by his sister Pulcheria, who took for her colleague and nominal husband the excellent general Marcian.St. Leo, now sure of the support of the rulers of the East, declared a council unnecessary; manybishops had already signed his Tome, and the remainder would do so without difficulty. But the new emperor had already taken steps to carry out thepope's wish, by a council not indeed inItaly, which was outside hisjurisdiction, but in the immediate neighborhood of Constantinople, where he himself could watch its proceedings and insure itsorthodoxy.St. Leo therefore agreed and sentlegates who this time were to preside.
The council, in the intention of bothpope and emperor, was to accept and enforce the definition given long since fromRome. Anatolius was ready enough to please the emperor by signing the Tome; and at Pulcheria's intercession he was accepted asbishop bySt. Leo. The latter permitted the restoration to communion of thosebishops who repented after their conduct at the Robber Council, with the exception of Dioscurus and of the leaders of that synod, whose case he first reserved to theApostolic See, and then commited to the council. The synod met atChalcedon, and its six hundredbishops made it the largest of ancient councils (see Chalcedon, Ecumenical Council of). Thepapal legates presided, supported by lay commissioners supported by the emperor, who were in practice the real presidents, since thelegates did not speak Greek. The first point raised was the position of Dioscurus. He had taken his seat, but thelegates objected that he was on trial. The commissioners asked for the charge against him to be formulated, and it was replied that he had held a council without the permission of theApostolic See, a thing which had never been permitted. This statement was difficult to explain, before the discovery of the Syriac Acts; but we nowknow that Dioscurus had continued his would be general council for many sessions after thepapal legates had taken their departure. The commissioners ordered him to sit in the midst as accused. (A sentence in this passage of the Acts is wrongly translated in the old Latin version; this was carelessly followed by Hefele, who thus led Bright into theerror of supposing that the commissioners addressed to thelegates a rebuke they meant in reality for Dioscurus). The Alexandrian patriarch was now as much deserted by his own party as his victims had been deserted at Ephesus by their natural defenders. Some sixtybishops,Egyptian, Palestinian, and Illyrian, were on his side, but were afraid to say a word in his defence, though they raised a great commotion at the introduction into the assembly of Theodoret, who had been especially excluded from the Council of Ephesus. The Acts of the first session of the Robber Council were read, continually interrupted by the disclaimers of thebishops. The leaders of that council, Juvenal ofJerusalem, Thalassius of Caesarea, Maximus of Antioch, now declared thatFlavian wasorthodox; Anatolius had long since gone over to the winning side. Dioscurus alone stood his ground. He was at least no time-server, and he was a convincedheretic. After this session he refused to appear. At the second session (the third, according to the printed texts and Hefele, but theBallerini are right in inverting the order of the second and third session) the case of Dioscurus was continued. Petitions against him from Alexandria were read. In these he was accused ofinjustice and cruelty by thefamily of Cyril and of many other crimes, even against the emperor and the State. How much of this istrue it is impossible to say, as Dioscurus refused to appear or to make any defence. The accusations were dropped, and judgement must necessarily go against Dioscurus, if only for contempt of court. Thebishops therefore repeatedly demanded that thelegates should deliver judgement. Paschasinus, therefore, the seniorlegate, recited the crimes of Dioscurus—he had absolvedEutyches contrary to the canons, even before the council; he was still contumacious when others asked for pardon; he had not had thepope's letter read; he hadexcommunicated thepope; he had been thrice formally cited and refused to appear—"Wherefore the most holy and blessedArchbishop of elderRome, Leo, by us and the most holy council, together with the thrice blessed and praiseworthy Peter the Apostle, who is the rock and base of theCatholicChurch and the foundation of theorthodox Faith, has stripped him of the episcopal and of allsacerdotal dignity. Wherefore this most holy and great council willdecree that which is accordance with the canons against the aforesaid Dioscurus." All thebishops signified their agreement in a few words and then all signed thepapal sentence. A short notice of his deposition was sent to Dioscurus. It is taken almost word for word from that sent to Nestorius by the Council of Ephesus twenty years before. With the rest of the council-its definition of the Faith imposed upon it Pope Leo, its rehabilitation of Theodoret and of Ibas, etc., — we have nothing to do. Dioscurus affected to ridicule his condemnation, saying that he should soon be restored. But the council decreed that he was incapable of restoration, and wrote in this sense to the emperors, reciting his crimes. He was banished to Gangra in Paphlagonia, where he died three years later. The whole ofEgypt revered him as thetrue representative of Cyrillian teaching, and from this time forth the Patriarchate of Alexandrian was lost to theChurch. Dioscurus has beenhonoured in it as its teacher, and it has remainedEutychian to the present day.
The chief authority for the events which preceded the Robber Council (besides some letters of Theodoret) is the Syriac version of the Acts of that council, published from codex of 535in the Brit. Mus.; Secundam Synodum Ephesinam necnon excerpta quae ad eam pertinent. . . ., Perry ed. (Oxford, 1875); The Second Synod of Ephesus, from Syriac MSS., tr. by Perry (Dartford, 1881); German tr. by Hoffman, Verhandlungen der Kirchenversammlung zu Ephesus am xxii. August CDXLIX aus einer syrischen HS. (Kiel, 1873); the best dissertations on it are Martin, Le Pseudo-Synode connu dans l'histoire sous le nom de brigandage d'Ephese, etudie d'apres ses actes, en syriaque (Paris, 1875), and articles by the same in Rev. des Qu. Hist., XVI (1874), and in Rev. des Sciences Eccl., IX-X; also Largent in Rev des Qu. Hist., XXVII (1880); RIVINGTON, The Roman Primacy, 450-451 (London, 1899). Dr. Rivington has well noted the mistakes of Bright, but he has fallen into some himself, e.g. when he calls Dioscurus the nephew of St. Cyril or blames him for ignoring the so-called Constantinopolitan Creed. The appeals of Flavian and Eusebius were first published by Amelli, San Leone Magno e l'Oriente (Rome, 1882, and Montecassino, 1890) and with other documents in his Spicileg. Cassin (Montecassino, 1893); also by MOMMSEN, in Neues Archiv der Gesellschaft fur altere deutsche Geschichtskunde, XI (1886). The older historians, who wrote before the discovery of the Syriac Acts, are antiquated as regards Dioscurus, including Hefele (but we await the next volume of the new French edition by Leclercq), and Bright, with the exception of his posthumous The Age of the Fathers (London, 1903). For more general literature see CHALCEDON; a fragment of a letter of Dioscurus written from Gangra to the Alexandrians is found in the Antirrhetica of NICEPHORUS in PITRA, Spicileg, Solesm., IV, 380. A panegyric on Macarius of Tkhou, preserved in Coptic, is not genuine [published by AMELINEAU, monum. pour servir a l'hist. Den l'Egypte chr. au 4me et 5me siecles (Paris, 1888), see REVILLOUT in Rev. Egyptol., 1880-2]. A Coptic life has been published in French and Syriac by F. Nau, Histoire de Discore . . .par son disciple Theophiste, in Journal Asiatique, Xme serie (1903) 5,241; Coptic fragments of the Paneg. And the life pub. By Crum, in Proceeding of Soc. Of Bibl. Archaeol. (1907), XXV, 267. A letter to Dioscurus from St. Leo, 21 June, 445 (Ep. xi), is interesting. The Pope, politely but peremptorily, orders all ordinations of priests and deacons to be in the night between Saturday and Sunday; also on festivals when there is a great concourse the Sacrifice is to be repeated as often as the basilica is refilled, that none may be deprived of his devotion.
APA citation.Chapman, J.(1909).Dioscurus. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/05019a.htm
MLA citation.Chapman, John."Dioscurus."The Catholic Encyclopedia.Vol. 5.New York: Robert Appleton Company,1909.<http://www.newadvent.org/cathen/05019a.htm>.
Transcription.This article was transcribed for New Advent by J.F.M. Freeman.
Ecclesiastical approbation.Nihil Obstat. May 1, 1909. Remy Lafort, Censor.Imprimatur. +John M. Farley, Archbishop of New York.
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