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Xystus II 30 Aug 257-6 Aug 258 Dionysius 22 July 259-26 Dec 268 Felix 5 Jan 269-30 Dec 274 Eutychian 4 Jan 275-7 Dec 283 Gaius 17 Dec 283-22 April 296 Marcellinus 30 June 296-25 Oct 304 Marcellus 27 May (or 26 June) 308-16 Jan 309 Eusebius 18 April 309 (or 310)-17 Aug 309 (or 310) Miltiades 2 July 311-11 Jan 314
Weltin for the New Catholic Encyclopedia follow the same scheme (with Marcellus from May 308).(9) Those which have yet appeared in the Dictionnaire d'histoire et de geographie ecclesiastique (alphabetically to Gaius only)(10) put Dionysius from 258 (sic) to 268, Felix from 3 Jan 269 to 28 or 29 Dec 273 or 274, Eutychian, Gaius, and Eusebius as above (with the alternative for Gaius of starting a day earlier, and a mention of the suggestion of Lietzmannt(11) and Caspar that Eusebius' pontificate might belong to 308 rather than either of the two following years).
Dionysius 22 July 260 [259?]-26 Dec 267 [268?] Felix 5 Jan 268 [269?]-30 Dec 273 [274?] Eutychian 4 Jan 274 [275?]-7 Dec 282 [283?] Gaius 17 Dec 282 [283?]-22 April 295 [296?] Marcellinus 296-304 Marcellus May 307(?)-16 Jan 308(?) Eusebius 18 April-17 Aug 308 [309?
The final, much briefer, chapter describes the Eutychian controversy, the Council of Chalcedon, and the condemnation of the Three Chapters, under the heading 'The Oecumenical Reception of Cyril's Theology' (pp.
It could give support to Eutychian ideas that Christ was unius substantiae.
The starting point for Gaidioz was the statement of Gennadius, writing at the end of the fifth century, that Prosper was believed to have drafted correspondence on behalf of Leo countering the Eutychians.(19) Gaidioz went on from this external evidence to show specifically, through a careful examination of its style and content, that Prosper had a hand in drafting one particular anti-Eutychian letter, the Tome to Flavian if 449.
According to Canon 95 of the Quinisext Ecumenical Council, Arians, Macedonians, Novatians (Cathari), Aristeri, Tetradites, and Apollinarians ought to be received on their presentation of certificates of faith and on their anathematizing every heresy by the anointing of the holy chrism, as opposed to Paulianists, Eunomeans, Montanists, and Sabellians, who ought to be rebaptized, while Manichoeans, Valentinians, Marcionites, Nestorians, Eutychians, Dioscorus, Severus, and all of similar heresies ought to give certificates of faith and anathematize each his own heresy in order to participate in the eucharist.
Underwood states that Caffyn's opponent, Thomas Monk, "had put his finger on Caffyn's docetic error by publishing A cure for the cankering errors of the new Eutychians [sic]." (7) In discussing the state of General Baptists on the eve of the rise of Daniel Taylor's movement, Underwood portrays the movement as in "decline" and a state of "ruin" because of Caffyn's low Christology.
The Church of the Via Media was in the position of the Oriental communion, Rome was where she now is; and the Protestants were the Eutychians." This was his first doubt about the "tenableness of Anglicanism." (9)
The second group of heretics is the one that is the most significant for Peter the Venerable: the Arians, Macedonians, Sabellians, Donatists, Pelagians, Nestorians, and Eutychians. Peter charged the Arians with dividing the Trinity, the Macedonians with the same, the Sabellians with confusing the unity of the Trinity, the Donatists with claiming to be the only true church, the Pelagians with relying on works not grace, and the Nestorians and Eutychians with denying the full divinity and humanity of Christ.
As for Nestorians, Eutychians and Severians, and those of such heresies, they need to give certificates ...
Of the groups enumerated in the canon, only the Nestorians and the Eutychians and Severians (i.e., non-Chalcedonians), for all of whom reception by profession of faith is prescribed, are still extant.
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