EUTYCHES and EPHESUS, COUNCIL OF), which called forth vigor ous protests both in the East and West, and a loud demand for a new general council, a demand that was ignored by the Eutychian Theodosius II., but speedily granted by his successor, Marcian. In response to the imperial summons, 50o to 600 bishops, all Eastern, except the Roman legates and two Africans, assembled in Chalcedon on Oct. 8, 451. The bishop of Rome claimed for his legates the right to preside, and insisted that any act that failed to receive their approval would be invalid. The first session was tumultuous; party feeling ran high, and scurrilous epithets were bandied to and fro. The acts of the Robber Synod were examined ; fraud, violence and coercion were charged against it ; its entire proceedings were annulled, and, at the third session, its leader, Dioscurus, was deposed and degraded. The emperor requested a declaration of the true faith ; but the sentiment of the council was opposed to a new symbol. It contented itself with reaffirming the Nicene and Constantinopolitan creeds and the Ephesine formula of 431, and accepting, only after examination, the Christological statement contained in the Epistola Dogmatics of Leo I. (q.v.) to Flavianus. Thus the council rejected both Nestorianism and Eutychianism, and stood upon the doctrine that Christ had two natures, each perfect in itself and each distinct from the other, yet perfectly united in one person, who was at once both God and man. With this statement, which was formally subscribed in the presence of the emperor, the develop ment of the Christological doctrine was completed, but not in a manner to obviate further controversy (see MONOPHYSITES and