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sent for distribution to those in need, and a golden, jeweled cross to be set up at the Place of the Skull. But the archbishop sent as a return gift relics of the right hand of the protomartyr Stephen. When this arrived at Chalcedon, the blessed Pulcheria saw in a vision on that same night Saint Stephen saying, "Behold, your prayer has been heard and your request has been granted, and I have come to Chalcedon." But she, having arisen and taking her brother, went out to meet the holy relic. And bringing these into the palace, she builds a glorious house for the protomartyr, and there she deposits the holy relics.

In his 21st year, Theodosius, moved by great goodness, although having decisively conquered the Persians, embraces peace out of compassion for the Christians living in Persia, and sends ambassadors. And when this was made, the persecution against the Christians ceased. In the 22nd year, Sisinnius the patriarch died. But in the 23rd, after his death, Nestorius succeeds to the episcopacy of Constantinople, a Germanician by birth. and 1.593 as soon as he ascended the throne, immediately both his false belief and the perverted mindset in his doctrines were shown. For he delivered a homily concerning the faith to his own syncellus, ordering him to preach it in church, which went thus: "Let no one call Mary Theotokos; for Mary was a human being, and it is impossible for God to be born of a human being." This utterance was first challenged by a certain Eusebius, a scholasticus of the empress. For which reason many of the Byzantines were disturbed. But Nestorius, hastening to confirm the statement, everywhere put forth his own foul nonsense, saying the Lord was a mere man. And on one Sunday, while Nestorius was presiding, Proclus, having been prompted to explain, delivered a homily on the Theotokos, the beginning of which was, "A virginal festival today, brethren." Then the impious Nestorius became hated by all on account of his arrogance and false belief. For he had a certain presbyter, Anastasius of Antioch, whom he treated with great respect as a man of like mind and one who most boldly blasphemed in church the ever-virgin Theotokos. But Eusebius of Dorylaeum first spoke against this man. And acting in this way, he raised many uproars and disturbances. And in the same year also the awesome miracle of the seven holy youths in Ephesus occurred, their rising after one hundred and seventy years. In the 24th, Cyril of Alexandria and Celestine of Rome write to Nestorius to abstain from his perverted doctrines and 1.594 to hold to the orthodox faith, but if not, that he should not be a priest in communion. But also certain others wrote to him similarly. But Nestorius himself, knowing that they would not tolerate remaining silent, persuaded the emperor to write to Cyril a threatening sacra, and thinking by this to strike him down, he rather roused him. And he writes to the emperor and to his sisters concerning both the orthodox faith and the false doctrine of Nestorius, requesting at the same time that an ecumenical council also be held for the matters concerning Nestorius to be examined canonically. Therefore, in the 25th year of the reign of Theodosius, the holy and ecumenical third council of the 230 fathers was gathered in Ephesus, 41 years after the second, and from the creation of the world #22ειεʹ. which was presided over by Cyril of Alexandria, who was acting in the place of Celestine, Pope of Rome, and Juvenal of Jerusalem,as the accursed Nestorius was saying that the Theotokos was not Theotokos but Christotokos, and fabricating two sons for the one Christ God and two hypostases, and that the Logos begotten of the Father was one, and the man born of Mary was another, united to God the Logos only by relation, and that he too was called Son homonymously. This man, having been summoned by the council and not having appeared, it ecclesiastically deposed him as one unwilling to agree to the orthodox doctrines, and it anathematized him; and was ordained

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ἀπέστειλεν εἰς διάδοσιν τῶν χρείαν ἐχόντων, καὶ σταυρὸν χρυσοῦν διάλιθον πρὸς τὸ παγῆναι ἐν τῷ Κρανίῳ. ὁ δὲ ἀρχιεπίσκοπος ἀντίδωρον ἀπέστειλε λείψανα τῆς δεξιᾶς χειρὸς τοῦ πρωτομάρτυρος Στεφά νου. τούτου δὲ εἰς Χαλκηδόνα φθάσαντος, θεωρεῖ ἡ μακαρία Πουλχερία τῇ αὐτῇ νυκτὶ τὸν ἅγιον Στέφανον λέγοντα "ἰδοὺ ἡ προσευχή σου εἰσηκούσθη καὶ ἡ αἴτησίς σου γέγονε, καὶ ἦλθον εἰς Χαλκηδόνα." ἡ δὲ ἀναστᾶσα καὶ τὸν ἀδελφὸν αὐτῆς λα βοῦσα ἐξῆλθεν εἰς συνάντησιν τοῦ ἁγίου λειψάνου. καὶ ταῦτα εἰς τὸ παλάτιον εἰσαγαγοῦσα κτίζει οἶκον ἔνδοξον τῷ πρωτομάρ τυρι, κἀκεῖ τὰ ἅγια κατατίθεται λείψανα.

Τῷ καʹ τούτου ἔτει ἀγαθότητι πολλῇ κινούμενος Θεοδόσιος, καίπερ νικήσας κατὰ κράτος τοὺς Πέρσας, εἰρήνην ἀσπάζεται φει δοῖ τῶν κατοικούντων Χριστιανῶν ἐν Περσίδι, καὶ ἀποστέλλει πρεσβευτάς. καὶ ταύτης γενομένης ὁ κατὰ τῶν Χριστιανῶν ἐπαύ σατο διωγμός. Τῷ κβʹ ἔτει Σισίνιος ὁ πατριάρχης ἐτελεύτησε. Τῷ δὲ κγʹ μετὰ τὴν τούτου τελευτὴν Νεστόριος τὴν ἐπισκο πὴν διαδέχεται Κωνσταντινουπόλεως, Γερμανικεὺς τῷ γένει. καὶ 1.593 ἅμα τῷ θρόνῳ ἐπέβη, παραυτίκα καὶ ἡ αὐτοῦ κακοπιστία καὶ τὸ ἐν τοῖς δόγμασι διεστραμμένον φρόνημα ἐδείκνυτο. ὁμιλίαν γὰρ περὶ πίστεως ἐκδέδωκε τῷ ἑαυτοῦ συγκέλλῳ, κελεύσας ταύτην ἐπ' ἐκκλησίας κηρῦξαι, ἔχουσαν οὕτως "θεοτόκον τὴν Μαρίαν κα λείτω μηδείς· Μαρία γὰρ ἄνθρωπος ἦν, καὶ ὑπὸ ἀνθρώπου τὸν θεὸν τεχθῆναι ἀδύνατον." ταύτης ἐπελάβετο πρῶτον τῆς φωνῆς Εὐσέβιός τις σχολαστικὸς τῆς βασιλίσσης. ὅθεν πολλοὶ τῶν Βυζαντίων ἐταράχθησαν. ὁ δὲ Νεστόριος τὸν λόγον κυρῶ σαι σπεύδων πανταχοῦ τὴν ἑαυτοῦ μιαρὰν φλυαρίαν ἐξέβαλε, ψιλὸν ἄνθρωπον λέγων τὸν κύριον. ἐν μιᾷ δὲ κυριακῇ προ καθεζομένου Νεστορίου προτραπεὶς Πρόκλος τοῦ ἐξηγήσασθαι εἶπεν ὁμιλία εἰς τὴν θεοτόκον, ἧς ἡ ἀρχή "παρθενικὴ πανήγυρις σήμερον, ἀδελφοί." τότε μισητὸς ἐγένετο παρὰ πᾶσιν ὁ δυσσε βὴς Νεστόριος διὰ τῦφον καὶ κακοπιστίαν. εἶχε γὰρ Ἀναστάσιόν τινα πρεσβύτερον Ἀντιοχέα, ὃν σφόδρα περιεποιεῖτο ὡς ὁμόφρονα ἄνδρα καὶ τολμηρότατα ἐπ' ἐκκλησίας βλασφημοῦντα τὴν ἀειπαρ θένον θεοτόκον. τούτου δὲ Εὐσέβιος ὁ τοῦ ∆ορυλάου πρῶτον κατεῖπεν. οὕτως δὲ διαπραττόμενος πολλοὺς θορύβους ἤγειρε καὶ ταραχάς. τῷ δ' αὐτῷ ἔτει καὶ τὸ φοβερὸν θαῦμα τῶν ἁγίων ἑπτὰ παίδων τῶν ἐν Ἐφέσῳ γέγονεν, ἀναστάντων αὐτῶν διὰ ἑκα τὸν ἑβδομήκοντα χρόνων. Τῷ κδʹ Κύριλλος Ἀλεξανδρείας καὶ Κελεστῖνος Ῥώμης γράφουσι Νεστορίῳ ἀποσχέσθαι μὲν τῶν διεστραμμένων δογμάτων καὶ 1.594 τῆς ὀρθῆς πίστεως ἀντέχεσθαι, εἰ δὲ μή, μὴ εἶναι αὐτὸν κοινω νικὸν ἱερέα. ἀλλὰ καὶ ἄλλοι τινὲς ὁμοίως αὐτῷ ἔγραψαν. αὐτὸς δὲ ὁ Νεστόριος, γνοὺς ὅτι οὐκ ἀνέχονται παρασιωπῆσαι, παρε σκεύασε τὸν βασιλέα γράψαι πρὸς Κύριλλον σάκραν δειμάτων, καὶ δοκῶν αὐτὸν ἐκ τούτου κτυπεῖν μᾶλλον διήγειρε. καὶ γράφει τῷ βασιλεῖ καὶ ταῖς τούτου ἀδελφαῖς περί τε τῆς ὀρθῆς πίστεως καὶ τῆς Νεστορίου κακοδοξίας, αἰτούμενος ἅμα καὶ σύνοδον οἰ κουμενικὴν γενέσθαι εἰς τὸ γυμνασθῆναι κανονικῶς τὰ κατὰ Νε στόριον. τῷ κεʹ τοίνυν ἐνιαυτῷ τῆς Θεοδοσίου βασιλείας ἡ ἐν Ἐφέσῳ ἁγία καὶ οἰκουμενικὴ τρίτη σύνοδος τῶν σλʹ πατέρων συνη θροίσθη, χρόνον ἄγουσα ἀπὸ μὲν τῆς δευτέρας μαʹ, ἀπὸ δὲ κτί σεως κόσμου #22ειεʹ. ἧς ἦρχον Κύριλλος Ἀλεξανδρείας, ὃς Κελεστί νου πάπα Ῥώμης τὸν τόπον διεῖπε, καὶ Ἰουβενάλιος Ἱεροσολύμων,λέγοντος τοῦ καταράτου Νεστορίου μὴ εἶναι θεοτόκον τὴν θεοτόκον ἀλλὰ Χριστοτόκον, καὶ δύο υἱοὺς ἐπὶ τοῦ ἑνὸς Χριστοῦ τοῦ θεοῦ μυθολογοῦντος καὶ δύο ὑποστάσεις, καὶ ἄλλον μὲν εἶναι τὸν λόγον τὸν ἐκ τοῦ πατρὸς γεννηθέντα, ἕτερον δὲ τὸν ἐκ Μαρίας τεχθέντα ἄνθρωπον, κατὰ σχέσιν δὲ ἑνωθέντα τὸν θεὸν λόγον, καὶ ὁμωνύ μως καὶ αὐτὸν λεγόμενον υἱόν. τοῦτον προσκληθέντα παρὰ τῆς συνόδου καὶ μὴ ἀπαντήσαντα ἐκκλησιαστικῶς καθελοῦσα ὡς μὴ θελήσαντα τοῖς ὀρθοῖς δόγμασι συνθέσθαι ἀνεθεμάτισεν· καὶ ἐχειροτονήθη