Ramifications of Chalcedon

"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.