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The fathers had listened without impatience to the praise of Theodore of Mopsuestia; and their justice or indulgence had restored both Theodore of Cyrrhus, and Ibas of Edessa, to the communion of the church.
This was affirmed according to previous examples, and testimony from Augustine, Cyril, and others. Theodoret's writings against Cyril were also anathematised. In the sixth session, the same was done with the letter of Ibas.
The first indelible lesson of Ibas, bishop of Edessa, taught them to execrate the Egyptians, who, in the synod of Ephesus, had impiously confounded the two natures of Christ. The flight of the masters and scholars, who were twice expelled from the Athens of Syria, dispersed a crowd of missionaries inflamed by the double zeal of religion and revenge.
In it he most strongly maintained the authority of the four General Councils, especially of the fourth; put under anathema the godless writings of Theodore of Mopsuestia, and also his person; the letter said to be written by Ibas to Maris, which Justinian had marked as supposititious, and the writings of Theodoret, which impugned orthodoxy and the twelve anathemas of Cyril.
It arose from the Emperor Justinian in 544 condemning the writings of Theodore, bishop of Mopsnestia, who anticipated the heresy of Nestorius; the writings of Theodoret, bishop of Cyrus, against the twelve anathemas of S. Cyril of Alexandria, and the decrees of the Council of Ephesus; and the letter of Ibas, bishop of Edessa, to Maris the Persian.
False reports were spread that, against the Council of Chalcedon, the Pope had condemned the persons of Theodoret and Ibas, and had gone against the decrees of his predecessors. The Pope, after the death of the empress Theodora, on the 28th June, 548, had continued by the emperor's wish at Constantinople, especially since Totila had retaken Rome in 549.
Through the whole West the writings of Theodore, Theodoret, and Ibas were little known, but the decrees of Chalcedon were zealously maintained. The edict was refused, especially in Northern Africa. It was censured by the bishop Portian in a writing addressed to the emperor, and by the learned deacon Ferrandus. Means had been taken by fraud and force to win the whole East to consent to the edict.
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