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Updated: May 19, 2025
Several letters of Gelasius show that the privileges claimed by the Byzantine archbishop came frequently into discussion in the contest respecting the retention of the name of Acacius in the diptychs. Thus he finds it monstrous that they allege canons against which they are shown to have always acted by their illicit ambition.
For when you were still young, you slew Acacius, the ruler of the Armenians, and Sittas, the general of the Romans, and as a result of this becoming known to the king Chosroes, you campaigned with him against the Romans.
He seemed ready to accept everything save the demand regarding Acacius, which he was bound to reject on account of the Byzantine people.
These remarks are just; and it is certainly to be regretted that, among the many unknown or doubtful names of canonized Christians to which the Church has given her sanction, there is no mention made of Acacius of Amida. Varahran was perhaps the more disposed to conclude his war with Rome from the troubled condition of his own portion of Armenia, which imperatively required his attention.
They resisted at first, but yielded in the end, and, passing beyond their commission, gave judgment in favour of Peter the Stammerer. They had broken all the instructions of the Pope, and carried back letters from Zeno and Acacius to him, full of extravagant praises of Peter the Stammerer. His former deposition and condemnation were entirely put aside.
The zealous monks of his own city withdrew from his communion, and sent one of themselves, Symeon, to Rome to inform the Pope of all that had happened, and disclose the faithless behaviour of his legates. In another letter the Pope had cited Acacius to appear at Rome to meet the accusation brought against him by John Talaia, the patriarch of Alexandria.
Acacius, a few years before, had denounced to Pope Simplicius himself this Peter the Stammerer as an adulterer, robber, and son of darkness. He now entirely embraced this plan, and not only won the emperor to Peter's side for the patriarchate, but induced Zeno to publish a doctrinal decree.
Such events may be disbelieved or disregarded; but the charity of a bishop, Acacius of Amida, whose name might have dignified the saintly calendar, shall not be lost in oblivion.
However, the Homoeans repeated the process of swearing that they were not Arians; the Emperor threatened; and at last the Seleucian deputies signed the decisions of Ariminum late on the last night of the year 359. Acacius had won his victory, and had now to pass sentence on his rivals. Next month a council was held at Constantinople.
Zeno had published a decree in which, "out of regard to our royal city," he assured to that "Church, the mother of our piety and the see of all orthodox Christians, the privileges and honours over the consecration of bishops which, before our government, or during it, it is recognised to possess," in which he named Acacius, "the most blessed patriarch, father of our piety". Acacius had made his maintenance of the Council of Chalcedon go step by step with his claim to exercise patriarchal rights over the great see of Ephesus.
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