THE NEW SCHAFF-HERZOG
that the Antiochian party, which included John of Antioch and Theodoret, made no special plea for Nestorius, while their opponents worked earnestly in behalf of Cyril and Memnon. Nestorius was now required to retire to his monastery at Antioch and readily obeyed. Henceforth he was dead to the court, where Alexandrine influence for some unknown reason now became supreme; and on Oct. 25, 431, Maximian was consecrated patriarch of Constantinople, soon showing his sympathy with Cyril by deposing four of the chief supporters of his predecessor.
Despite the victory of Cyril, he was still but partially successful, for ecclesiastical union between him and the Antiochians was still broken. The emperor, however, forced peace on the Church, and after a long series of negotiations in which Paul of
Emesa acted as mediator and letters
6. Events were exchanged not only between
till Cyril and John of Antioch, but also
Nestorius's between the latter and Pope Sixtus
Death, and Maximian of Constantinople, Cyril,
in the spring of 433, accepted a creed submitted to him by John (which shows a striking similarity to the Antiochian creed of 431 which is ascribed on creditable authority to Theodoret, to which Nestorius himself might have subscribed), while John acquiesced in the condemnation of Nestorius and recognized Maximian as patriarch. This peace resulted in the schism of the Persian Nestorians (see Nestohians, § 1), and was also unpleasing to many Antiochians, including Theodoret and Acacius of Berea. Some of the bishops even allowed themselves to be deposed, yet within a few years it was possible for such decided friends of Nestorius as Irenseus to be consecrated bishop. The dogmatic problem was still unsolved and was to be threshed out anew in Eutychianism (q.v.). Nestorius lived in high honor at Antioch after the autumn of 431, although Celestine urged that he be banished from all human society. On July 30, 435, however, Theodosius promulgated an edict in which he branded the Nestorians with the name of Simonians and ordered the writings of Nestorius to be burned. About the same time Nestorius himself was exiled to Oasis in Egypt. The reason for this stern measure is unknown, but it is not impossible that either the Tragcedia of Nestorius had excited the imperial displeasure or that John of Antioch was disturbed by the presence in the same city of the friend he had denied. Nestorius was still living in Oasis when Socrates completed his church history in 439. Indeed the Liber Heraclidis proves that he survived the opening of the Council of Chalcedon (451). Evagrius has preserved two letters written during his banishment, according to which he was set free by an attack of the nomads on Oasis, whereupon he surrendered himself to the governor of the Thebaid " lest he be suspected of flight or some other crime." He was then dragged within a short time from one place of banishment to a second, a third, and a fourth. The tenor of these letters and other details of the life of Nestorius during his exile may be shown by the Liber Heraclidis, as yet accessible, however, only in the Syriac, (F. Loofs.)
Bibliography: Most of the sources are indicated in the text. Specially of note are the Opera and Literal of Cyril of Alexandria, in MPG, lxxvi.-lxxvii.; the Opera of Marius Mercator, ed. Garner (cf. the preface), Paris, 1673, and Baluze, ib. 1684, also in MPL, xlviii., the Opera of Cassian, especially his De incarnatione, in CSEL, vol. xvii.; the Opera of Theodoret, MGP, Ixxx.-lxxxiv. ; and the Commonitorium of Vincent of Lerins, in MPL, vol. 1. Of first importance are the Acts of the Council of Ephesus in Mansi, Concilia, vols, iv.-v.; Hefele, Conciliengeschichte, vol. ii., Eng. transl., vol. iii., Fr. transl. ii. 1, pp. 219-377, cf. ii. 2, appendix 4 on the Nestorian collection of canons; and particularly, with voluminous discussion, the ed. of J. Chrystal, 3 vols., Jersey City, 1895-1908.
Consult further: Tillemont, Memoires, vol. xiv., Venice, 1732; C. W. F. Walch, Historie der Ketzereien, v. 289- 936, Leipsic, 1770; Fabricius-Harles, Bibliotheca Grwca, x. 529-549, Hamburg, 1807; A. Thierry, Les Grandes H4r€sies du Vtime siecle, Nestorius et Eutyches, Paris, 1878; L. Fendt, Die Christologie des Nestorius, Kempten, 191Q; Ceillier, Auteurs sacris, viii. 366-374 et passim; DCB, iv. 33-34; Schaff, Christian Church, iii. 714-729; and in general the works on the church history of the period.
NETHERLANDS. See Belgium; Holland.
NETHERLANDS BIBLE SOCIETY. See Bible Societies, II., 3.
NETHINIM. See Levi Levites, § 3.
NETO, n6'to, SEBASTIAN JOSE: Patriarch of Lisbon and cardinal-priest of The Twelve Apostles; b. at Lagos, Portugal, Feb. 8, 1841. He entered the order of Observantine Minorites, and in 1879 was consecrated bishop of Angola and the Kongo. Eleven years later, he wa3 enthroned patriarch of Lisbon, and in 1884 was created cardinal. He is a member of the Congregations of the Propaganda, Rites, Indulgences, and the Lauretana.
NETTER (WALDENSIS), THOMAS: English Carmelite and leading theological opponent of the doctrines of Wyclif; b. at Saffron-Walden (35 m. n.n.w. of London), Essex (whence his appellation Waldensis), probably about 1380; d. in Rouen (?j, France, Nov. 3, 1431. He was educated at Oxford and, entering the Carmelite order, became English provincial in 1414. In the same year, having already attended the Synod of Pisa in 1409, he went to the Council of Constance, both in his official capacity and as mandatary of Henry V., whose confessor and private secretary he was from 1413 to 1422. He was an important figure in Henry's measures against the Lollards, as in the trials of Lord Cobham (1413) and William Sartor (1422). He visited Lithuania in 1419 to reconcile King Jagello with the grand master of the Teutonic Knights, and in 1431 accompanied Henry VI. to his coronation in France.
Although Netter is said to have written commentaries on several of the works of Aristotle, as well as Super sententias libri quatuor and Super omnes Bibliorum libros postilla scholastica, but two of his books are extant — Doctrinale antiquitatum fidei ecclesice catholicce (3 vols., Paris, 1521-32; 4th ed., by T. B. Blanchiotti, Venice, 1757-59) and Fasciculi zizaniorum Magistri Johannis Wiclif cum tritico (ed. W. W. Shirley, No. 5 of Rolls Series, London, 1858). The former of these was composed between about 1415 and 1429, and, like the second,