"Indeed, by the time of Chalcedon (451 A. D.) "the work of corruption
[had] rapidly progressed," and the "era of spiritual darkness" was well
on its way. "Paganism, while appearing to be vanquished, became the
conqueror. Her spirit controlled the church. Her doctrines, ceremonies,
and superstitions were incorporated into the faith and worship of the
professed followers of Christ" (p. 50).
At Chalcedon Pope Leo the Great's influence led the bishops to favor the
doctrines of
--Mary being "the Mother of God" (Theotokos),
--clergy
celibacy,
--and the primacy of the bishop of Rome over the universal
church. His leadership was so highly respected that his "Tome was
triumphantly received" there (Encyclopedia Britannica, Vol. 17, p. 242;
1968; the Tome established that "Peter had truly spoken through Leo,"
Vol. 13, p. 955).
Cyril may have been clear in his understanding
himself, but if so, he was misunderstood. While his influence was
dominant at Chalcedon, his position was regarded by many as "a denial of
the human nature of Christ, which, they said, was reduced by Cyril to a
mere appearance of human nature" (idem). Such is, in fact,
--the germ of
the Immaculate Conception idea.
While it is true that the formula of Chalcedon clearly affirms the human
as well as the divine nature of Christ, the Roman Catholic Church built
its theology in the centuries after Chalcedon on the idea that Christ
is "afar off" and not "nigh at hand."
It denies that 1 John 4:1-3
applies to them ("every spirit that does not confess that Jesus Christ
has come in the flesh ... is the spirit of the Antichrist"). They
profess to believe in the "real humanity" of Christ; yet their dogma of
the Immaculate Conception neatly denies it in fact." R.J.W.