Timothy Elur reveled in victory. The Alexandrian sailors, who were in the capital, met Timothy in the Golden Pogue with an excited manifestation. The crowd blocked the road, asking for a blessing. Timofey's apartments were allotted in the palace buildings. Akakiy was embarrassed. Timothy Elur was already demanding a ceremonial entrance into the Holy Trinity. Sofia. But the monks of Constantinople saved the situation. They closed the doors of all the churches of the capital to Timothy. And... Acacius ventured not to sign Enucklion. Indirectly, the dissatisfaction of the "Eutychites" with the struggle of Timothy Elur with them also came to the aid of Acacius. Thus, in the capital, Timofey failed. He was advised to run away in time. He embarked on his faithful ship, and on his way to Alexandria was summoned to Ephesus. It was the city of Alexandrian triumphs in the struggle with Constantinople: Cyril against Nestorius, Dioscorus against Flavian. The Council of Chalcedon was disliked here for its 28th canon. In Ephesus, in defiance of the 28th canon, Paul was made bishop. Acacius intervened and removed him. Timothy Elur in Ephesus presided over the council of bishops of Asia. This council recognized the autonomy of Ephesus, allegedly violated by the Council of Chalcedon. This Council of Ephesus declared Acacius himself deposed and sent a report of his deeds to the emperor. After that, Timothy triumphantly arrived in Alexandria. It was evening. The crowd met him by torchlight. Timothy Salofakiol was expelled. Timothy Elur "generously" allowed him to settle in a monastery in Canop. And he even gave him a daily penny allowance, to the displeasure of the extreme. The remains of Dioscorus from Asia Minor Gangra were transported to Alexandria and placed in the tomb of all the archbishops.

The fall of Basiliscus and the return of Zeno (476). Turn to Chalcedon.

Patriarch Akakios proved firm against the background of the infirmity of the episcopate. He saw the political instability of Basiliscus' power. And he decided to wait it out. Indeed, political ferment began, which captured even the Senate. Two generals sent against Zeno to Isauria (Illus and Trocundus, both Isaurians) soon conspired with Zeno. This predetermined the end of Basiliscus.

Meanwhile, Acacius, by his opposition to Enuklion, aroused the sympathy of the masses and especially the sympathy of the authoritative ascetic Daniel, a Syrian, an imitator of the feat of Simeon the Stylite. Daniel, who had never stepped down from the pillar (even in winter, before the ice over), descended from the pillar for the danger threatening his faith, and participated in the procession together with Akakii, setting the whole city in motion. The basilisk trembled. From Isauria came the news of treason. Zenon was approaching Constantinople. Basiliscus, in fright, issued his Encyclonia in cancellation

Antienkyklion (Αντεγκυκλιον),

who returned church affairs to their former position. But this did not save him. Zeno entered Constantinople. Basilisk and his children were imprisoned in Cappadocia, from which they never came.

In this way, Zeno brought the hierarchy liberation from Eniclion, who was signed by more than half a thousand bishops, who had betrayed the Council of Chalcedon! Now this hierarchical mass joyfully welcomed their liberation from the former violence. A very instructive lesson for our days...!

Timothy Elur in Alexandria did not expect such a turn. He thought that according to tradition (Theophilus-Cyril-Dioscorus) he had triumphed over the insolent Constantinople. And suddenly the "pharaoh" was beaten again! The authorities were already on their way to arrest him and take him into exile, but the old man fell ill and died (477). The Monophysites managed to arrange a succession for him. Of the Elurian episcopate at the time of Timothy's death, only Theodore, Bishop of Antinous, was in Alexandria. He decided to ordain Deacon Peter Mong as a bishop single-handedly. Peter Mongus, having performed the burial of Timothy Elur, fled from arrest. The Orthodox bishop Timothy Salofakiol was summoned from captivity, installed in the episcopal place, and the Alexandrian churches were transferred to him by the force of authority. But they were empty. The people were on the side of local Monophysitism and resistance to Chalcedon. Acacius informed Pope Simplicius of the victory. But the East did not succumb to this victory. In Palestine and Syria, the Monophysites strengthened and survived the Chalcedonians. Egypt has so far followed the will of the government, but there only a few have "taken Chalcedon to heart." Acacius knew that with such indifference of the majority, he, as the first bishop, bore all responsibility for the course of events in the East. Of this he persuaded Zeno, and he relied entirely on him to hold on to the Council of Chalcedon. But since the center of interest was based on politics, it was impossible to expect absolute ecclesiastical stability.

In Syria, too, the Monophysites won the broad sympathy of the masses. Here the theology of the Hellenes in the school of Antioch was an "aristocratic" phenomenon that did not reflect the taste of the masses. The bearers of the local folk spirit were monks, not bishops. At the top of the episcopate, the Nestorian way of thinking prevailed here, and at the bottom, the Monophysite one. There was a spirit of Eastern dualism and spiritualism. Even Docetism lived here for a long time. The local monks also seized upon Apollinarianism because of Apollinarius' belittling of human nature in Christ. Just as in the second century Noitus preached Sabellianism for the glorification of Jesus Christ, so now the "zealots of piety" found μια φύσις a more mystical and more pious slogan than δύο φύσεις. Neither Paul of Samosata nor the Arians were popular here because of their "impious" bias towards the glorification of Jesus Christ. Since it seemed to the local ascetics that the government, the Roman Church, and the Council of Chalcedon were "Nestorian," their zeal for the glory of Jesus Christ was considered by them to be a matter of piety. Harnack considers all Monophysitism to be the quintessence of "Greek piety." A. P. Diakonov ("John of Ephesus") is inclined to the formula: "a product of Eastern Semitic piety." The latter is more correct.

Events here were also intertwined with dynastic changes. After his marriage to Ariadne, Zeno sat in Antioch as commander of the military district of the East in the position of vice-emperor. Near him found protection a presbyter from Chalcedon by the name of Peter Gnatheus (i.e., the felter, the clothier). Peter led the anti-Chalcedonian opposition and, with the benevolent assistance of Zeno, expelled from the see of Antioch Bishop Martyrius, who refused his seat, declaring: "I refuse the rebellious clergy, the disobedient people, and the defiled church." Peter Gnafeus, who had seized the Antiochian cathedra, was sent into exile by the Constantinople government of Emperor Leo I in an oasis. On the way, he broke free and ran to Constantinople to justify himself, but he was put "under arrest" among the akimite monks, to whom he himself had previously belonged. After the death of Emperor Leo I in 474, Zeno did not consider it necessary to release him. However, when Basiliscus drove out Zeno and summoned Timothy Elurus, Peter Gnatheus was again installed in the Antiochian cathedra in 475, but in the following year, 476, Zeno defeated Basiliscus and exiled Peter Gnathebus.

Installed by the government of Zeno in Antioch, Stephen was killed by the Monophysite opposition during a divine service. The government did not dare to appoint a new deputy and left the department vacant. Such was the force of the Monophysite pressure. The Antiochian theological school was gone! The power of the Syrian Semitic crowd breathed...

In Palestine, the successor of Juvenal, Anastasius, willingly signed the Enuclion.

Second Digression from Chalcedon.