and anathematizes all who have ever thought or do think, "anything to the contrary, either now or at any other time, either at Chalcedon or in any other synod," especially Nestorius and Eutyches and their followers. It closes with an earnest appeal to all to return to the church which, "as a loving mother, opens her longing arms to receive them."
Such was the document which was to "combine all the churches in one harmonious confederacy." It was "a work of some skill, of some adroitness, in attempting to reconcile, in eluding, evading difficulties; it is subtle to escape subtleties" (Milman, Hist. of Lat. Christ. bk. iii. c. i. vol. i. p. 248). The crucial test of the unity or duality of the natures of the Incarnate Word is left an open question, on which a difference of opinion might be lawfully permitted. Gibbon's verdict is by no means an unfair one, that "it accurately represents the Catholic faith of the incarnation without adopting or disclaiming the peculiar terms of the hostile sects" (vol. vi. p. 44, c. xlvii.). But its fatal error was its feebleness, and that it endeavoured to substitute for real unity of doctrine a fictitious cohesion of discordant elements. The Monophysites who subscribed were to be admitted into communion without being required to give up their distinctive doctrines; while their opponents were left free to maintain the authority of the decrees of Chalcedon and the tome of Leo. The resulting peace was naturally more apparent than real and satisfied no one. The Catholic party, zealous in their advocacy of the council of Chalcedon, had no liking for a document which disparaged its authority and suggested the possible erroneousness of its decisions. The Monophysites, on the other hand, clamoured for a more definite condemnation of a council which they regarded as heretical. The high Chalcedonian party, chiefly consisting of the monastic orders, condemned the "Henoticon" as tainted with Eutychianism, and, on the other hand, the Eutychians or Monophysites, indignant with Mongus for turning traitor to their cause, separated themselves, and, forming a distinct body without any chief leader and not holding communion with the patriarch, were designated "the headless sect," "Acephali." A third body of dissidents was formed by the high ecclesiastical party, who were offended at the presumption of the emperor in assuming a right to issue decrees on spiritual matters, "a right," writes Milman, (u.s. p. 235), "complacently admitted when ratifying or compulsorily enforcing ecclesiastical decrees, and usually adopted without scruple on other occasions by the party with which the court happened to side." A fourth party was that of the centre or moderates, who were weary of strife, or too loyal or too cowardly to resist the imperial power. This party of the centre was in communion with Peter Mongus, who had at once signed the "Henoticon," and had had it read in church at a public festival and openly commended it to the adoption of the faithful. Violence and falsehood characterized the conduct of Mongus. As soon as he felt himself safe in his seat, his overbearing temper knew no bounds. He removed from the diptychs the names of Proterius and Timotheus Salofaciolus, disinterring the remains of the latter and casting them out of the church; inserted the names of Dioscorus and Timotheus Aelurus; and anathematized the council of Chalcedon and the tome of Leo. When called to account by Acacius, he coolly denied the anathemas, and, professed his acceptance of the faith as declared at Chalcedon. He wrote to the same effect to Simplicius, expressing a desire to be received into communion by him (Evagr. H. E. iii. 17; Liberat. Breviar. c. 18). Such double-dealing estranged many of his own party, and the discussions of which the unhappy "instrument of union" was the parent were still further aggravated by the cruel persecution of the orthodox throughout the whole of Egypt by the new patriarch. In bold defiance of the prohibitions of the emperor, all, whether clerics, monks, or laymen, who refused to accept the "Henoticon" were subjected to expulsion and serious maltreatment. (Evagr. H. E. iii. 22). At this crisis Simplicius died, a.d. 483. The first act of his successor, Felix II., was an indignant rejection of the "Henoticon," as an insult to the council of Chalcedon, as an audacious act of the emperor Zeno, who dared to dictate articles of faith, and as a seed-plot of impiety (Theod. Lect. ap. Milman, u.s. p. 236). He also anathematized all bishops who had subscribed this edict. This anathema included nearly all the bishops of the East. A strong admonitory letter was addressed by Felix to Acacius, and another in milder terms to Zeno, the authors of the "Henoticon." All remonstrance proving vain, Felix fulminated an anathema against Acacius, deposing and excommunicating him, July 28, a.d. 484 (Liberat. c. 18; Labbe, Concil. iv. 1072). This anathema severed the whole of the Eastern church from the West for nearly 40 years. [ACACIUS.] Neither emperor nor patriarch took much heed of the condemnation of the Roman see, and continued to press the "Henoticon" everywhere, ejecting bishops who withheld their signatures and refused to communicate with Peter Mongus (Theoph. p. 114; Liberat. c. 18; Viet. Tunun.Chron.; Tillem. Mém. eccl. xvi. p. 168; Aece, Art. xcv.). Calandion, patriarch of Antioch, was deposed, and Peter the Fuller reinstated. Thus the three chief sees of the East were in constrained communion and nearly all the suffragan bishops had been silenced or deposed. Zeno and Acacius had "made a solitude and called it peace." It would be tedious to narrate in detail the subsequent issues of this unhappy attempt to force discordant elements into external union which continued under Acacius's successors and under the emperor Anastasius. Anastasius required toleration of the bishops who were forbidden to force the decrees of Chalcedon on a reluctant diocese or to compel one which had accepted that council to abandon it. Those who violated this law of toleration were deposed with impartial severity (Evagr. H. E. iii. 30). Euphemius was deposed from Constantinople a.d. 495. Macedonius, his successor, began by subscribing the "Henoticon," but overawed by the obstinate orthodoxy of the "Acoemetae" and other monastic bodies of Constantinople, whom he
