An alliance of the emperor, who wanted a union with the Monophysites and a new theology, solved the problem for a long time for sections of the East. The man was Leontius of Byzantius, who combined Cyril and Leo with a new scholastic thought.
He said: 1). The human nature in Christ is neither an acted hypostasis nor without hypostasis; it is anhypostasis. Here you have reached Scholasticism…(Hypostasis means being an independent being.) (When) :one understands hypostasis, one understands non-hypostasis. But when it comes to the formula enhypostasis (one hypostasis in the other), then we don’t know any more what that really means. The reason why it was invented is clear. The question was: Can two natures exist without an independent head? The answer was, they cannot; therefore Christ must be the representative. . .
2) The being of the human nature is in the Logos: This meant the condemnation of the whole Antiochean theology, including Theodor, who was attacked by him. The religious meaning of this theology became visible in the fight about the suffering of God which was expressed in liturgical and theological formulas. The treis-hagion (thrice holy) was also enlarged to the formula: “Holy God. . . . Almighty. . . Immortal, who for us was crucified, have mercy upon us.” And the theological formula: One of the holy trius has suffered in the flesh. – – Both things are carried through in spite of Rome’s protest. All this was dogmatized in 553 in Constantinople, in the 5th Ecumenical Council. The Council expressed itself in fourteen anathemas. . . It decided that He who did the miracles is the same. . . The unity is not a matter of energy, etc., or honor, but it was an indirect one, or a unity by mercy. But it was a union of the personal with the Divine power.
The natures, Divine and human, are only distinguished in theory, not in practice. The person of the Logos has become the personal center of a man. The human nature has not personal characteristics of its own. This was the decisive point; because if it has not, how can He help us? The crucified is the true God and Lord of glory and one of the Trinity. The identification of Jesus Christ with the ethical Logos is complete. Like the icons in which Christ appears in gold-ground (setting), the human personality has disappeared. This is the meaning of all this.
But the West could not be conquered so easily. A new reaction of the West occurred.
The question was whether the one person, Jesus Christ, has one or two wills. One speaks in this time of monoteletis and duoteletis. They fought with each other, but finally this time the West prevails. Christ has two independent natures; the human nature is not swallowed up by the Divine.
You can grasp this development if you use the key of the problem of salvation and how salvation is related to the individual, to history, to personal life. Here the West was clear; the East was not.