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Indd 35 25/3/09 15:41:31 36 ACTS OF THE COUNCIL OF CONSTANTINOPLE OF 553 to sacrifice truth to expediency. If one were to give priority to a single factor, it would not be odium theologicum, the notorious inability of theologians to agree, and still less regional separatism: it would be better to attend to a concrete liturgical fact, and that is the selection of names for inclusion in the diptychs, lists of living and dead hierarchs that were read out at every liturgy to express the identity and continuity of the worshipping community.
1237CD. For the reserved attitude of Leontius towards the condemnation of the Three Chapters see Speigl (1970), 221–30. 92 The ‘Hesitants’ (*4"6D4<@:X<@4) was a name given to the moderate non-Chalcedonians, in the tradition of Severus of Antioch. indd 34 25/3/09 15:41:31 ECCLESIASTICAL POLICY OF THE EMPEROR JUSTINIAN 35 If they are good, why do you anathematize them? If they are evil, why did the council accept them? ’ To this we reply that Justinian did this out of accommodation. For when, as we have said, he saw the Hesitants rejecting the council because of these men, he thought that, if he anathematized them, he would get the council accepted; and therefore he thought it appropriate to anathematize two individuals (even if they ought not to have been anathematized) so that he might bring about the reunion of all.
192 below). indd 17 25/3/09 15:41:29 18 ACTS OF THE COUNCIL OF CONSTANTINOPLE OF 553 written to Mari the Persian, which is replete with all the impiety of Theodore and Nestorius. 36 Justinian’s critics dismissed his claim as a weak attempt to disguise his real motives. But there is evidence that Origenists and their allies did indeed at this time press Justinian to condemn Theodore. His chief theological adviser in the period from 536 to 553 was Theodore Ascidas, metropolitan bishop of Caesarea in Cappadocia, but permanently resident at the imperial court.