Changes on the throne and vacillations of emperors.

Pulcheria died in 453, Marcian in 457, and after the suppression of the descendants of Theodosius, power in the East fell to the general Leo I (457-474). He wished Patriarch Anatolius of Constantinople to crown him. Anatoly willingly did this both in order to elevate his own position as the head of the church of the Second Rome, and in order to transform the rite of state into the rite of church symbolism.

In Egypt, the opposition, taking advantage of the temporary absence of a military governor who was traveling to the capital, hastily procured the necessary bishops and, to the delight of the crowd, consecrated Timothy Elurus as Dioscorus' successor. Hearing of this, the governor Dionysius returned and banished Timothy into exile. But the revolt forced him to return Timothy and make an attempt to reconcile with the schism, thus ensuring the peaceful coexistence of the two parties. But it was too late. On Holy Thursday, March 28, a mob broke into the baptistery of the church of Quirinus, where Proterius was serving, and killed him. Then she mocked the body for a long time, dragged it through the streets, hung it up, mocking it in a savage way, and finally burned it and scattered it to the wind. Such are the manifestations of all revolutions, including religious ones...!

Timothy Elurus was left alone in Alexandria. Exhausted by quarrels, some of Proterius' adherents were ready to reconcile with Timothy. But Timothy himself, as a tool in the hands of the extremes, could not give the slightest concession. His position required him to eliminate all Chalcedonian bishops without exception. Even the Alexandrian clerics in Constantinople themselves protested against such excesses. But Timothy sent other representatives to the capital to intercede with the emperor for the revolutionary movement at the head of which he found himself.

The 28th canon of the Council of Chalcedon, which elevated the Patriarch of Constantinople, played a saving role here. Anatoly would personally be suitable for this compromise. After all, he himself abruptly passed from Eutychus sympathies to the Chalcedonian doctrine. The Pope even complained that in Constantinople Anatoly was making peace with the "Eutychites". Anatolius could have inspired the Monophysites, if the height of his patriarchal authority had not been connected with the Council of Chalcedon. He had to stand up for Chalcedon and instilled this in the new government.

Nevertheless, the government had to reckon with the Egyptian "revolution". The murderers of Proterius were found and executed. But the question of Timofey was given to a tactically lengthy investigation. Timothy Elur's envoys even established contacts with the court in Constantinople. Papa Leo was worried. He feared that a new council would be convened to revise Chalcedon. The Pope wrote to Constantinople, Antioch, Jerusalem, and Thessalonica. The emperor did not convene a council, but resorted to a questionnaire, or episcopal "plebiscite": 1) Is it necessary to adhere to the Council of Chalcedon? and (2) whether Timothy Elour should be recognized as Archbishop of Alexandria? Motivated statements from two Egyptian parties were added to the questions. The bishops unanimously rejected the legitimacy of Timothy. Only one metropolitan of Sidon, Amphilochius, spoke out against the Council of Chalcedon. Even at the Council of Chalcedon, he barely renounced Eutychus. Popular leaders of Syrian monasticism were also requested: Simeon the Stylite, Baradates, and James. Their answers coincided with those of the bishops. But the court was afraid of direct measures, afraid of the Egyptian "revolution". They began to beg Pope Leo to soften his comments on the Chalcedonian Oros. The Pope amicably agreed and sent a new long letter to Constantinople, in which he again set forth the whole dispute and softened his expressions. There is no "in two natures" here. The Monophysite formula was criticized mildly. In the enclosed texts, a place of honor is given to Cyril. The emperor with this letter sent a silentiarius to Egypt to Timothy. This possibility of peace, alas, Timothy rejected. Demagogy took him prisoner. The religious war inevitably rose again.

The Dux of Egypt Style was given the task of removing Timothy by force. The "Proterians" sided with the authorities. Thousands died in battles. Timothy was arrested and taken away by land, first to Palestine, and from there to Constantinople. Pope Leo began to fear that negotiations with Timothy would begin again. Timothy, however, was exiled to Gangry, but for continuing the agitation – even further, to our Crimean Chersonesos. He lived there until 475, continuing to write much against Chalcedon, but also emphasizing the rejection of the doctrine of Eutychus.

The Orthodox in Alexandria elected their candidate, also named Timothy, and nicknamed by surname - White Cap (Σαλοφακιολος, Salofakiol). He was an attractive person. Even from the crowd of his street opponents, exclamations were heard: "Although you are not our bishop, we love you!" Timothy Salofakiol, knowing the local mood, even restored the commemoration of Dioscorus in the diptychs. The opposition against him was led by Peter the Iberian, to whom Timothy Elurus entrusted his church at the time of his exile. All opposition to Timothy Salofakiol was quiet. But the temporary equilibrium was unstable. Changes on the throne again caused war.

Emperors Zeno (474-491) and Basiliscus (475-476).

1st Apostasy from the Council of Chalcedon.

Emperor Leo I died in 474 and was replaced by a military adventurer from the Isaurian barbarians. The descendants of the pirates, the Isaurians, were, like the modern Kurds, highwaymen. Emperor Leo I advanced their strength against the German danger, gave their leader, named Zeno, the title of patrician and the hand of his daughter Ariadne. From this marriage, Zeno had a son, Leo II, whom Emperor Leo I proclaimed Augustus before his death. Little five-year-old Augustus placed the crown on his father, and Zeno became a basileus. Zeno's reign caused a lot of discontent. And the old Empress Verina, the wife of the late Leo I, who also bore the title of Augusta, put forward a rival against Zeno in the person of her brother Basiliscus. Zeno fled in 475 to Chalki, from there to his Isauria. This palace revolution had a strong impact on church affairs.

The Patriarch of Constantinople from 471 was Acacius, a clever man and zealot for his power as bishop of the capital. Zeno was under the influence of Acacius and adhered to the Council of Chalcedon. But in Basiliscus' entourage were adherents of Timothy Elur. Basiliscus summoned Timothy Elurus from exile and decided to liquidate the Egyptian and other Monophysite revolutions by a bold maneuver.

Enkiklion [44] (475).

Basiliscus published the Enuklion according to the program of Timothy Elurus, in which he recognized the two councils of Ephesus and rejected both the error of Eutychus and the "doctrinal news" of the Council of Chalcedon. The bishops summoned to sign this act in the overwhelming majority (over 500!) signed. Those who disagreed were deposed, those who did not sign representative persons, even secular ones, were subjected to confiscation of property and exile.