§ 51.3. The Controversy in Alexandria and Constantinople, A.D. 399-438.—Theophilus, patriarch of Alexandria, a pompous, ambitious and strong-handed ecclesiastical prince, had down to A.D. 399 been on good terms with the Origenist monks and even in the Easter address of that year expressed himself in strong terms against the heresy of the anthropomorphists. The monks rose in rebellion over this, attacked him with clubs and forced him to pronounce an anathema upon Origen. Soon thereafter he had a personal dispute with his former friends. The aged and venerable presbyter Isidore and the four so-called “long brothers,” ἀδελφοὶ μακροί, two of whom served in his church as œconomi, refused to pay him pupils’ and legates’ money and fled from his passionate displeasure to their companions in the Nitrian desert.In A.D. 399, however, at an endemic Synod at Alexandria he condemned Origen, and in A.D. 401 published a violent manifesto against the Origenists.[157] The noble but shortsighted Epiphanius approved it and Jerome hastened to translate it into Latin. With rude military force the Nitrian monks were scattered and driven away. Persecuted by the warrants issued by the patriarch, they sought protection from bishop John Chrysostom at Constantinople (§ [47, 8]), whose intercession, however, Theophilus contemptuously rejected. For peace sake Chrysostom now wished to retire. But the monks found access to the Empress Eudoxia, and upon her appeal to the Emperor Arcadius, Theophilus was cited before a Synod at Constantinople over which Chrysostom presided. Theophilus foamed with rage. He succeeded by misrepresentation of the facts to win to his side the zealot Epiphanius. The noble old man hasted full of zeal and prejudice to Constantinople, but coming to see things in their true light, he withdrew from them with the words, “I leave to you the court and hypocrisy.” Theophilus, however, knew well how to get on with the court and hypocrisy. Chrysostom, by severe and searching preaching, had aroused the anger of the Empress. Relying upon this, Theophilus landed with a great retinue at Constantinople, and organized at the Empress’s estate of Drus, the Oak, near Chalcedon, a Council, Synodus ad Quercum, A.D. 403, which pronounced Chrysostom guilty of immorality, offences against the church and high treason. The Emperor condemned him to exile. Chrysostom soothed the people excited in his favour, and allowed himself quietly to be sent away. A violent earthquake, however, next night and the incontrollable excitement of the populace, led the Emperor to entreat the exile by special messenger immediately to return. After three days’ absence he had a triumphal entrance again into the city. Theophilus fled precipitately to Alexandria. Soon thereafter Chrysostom very solemnly denounced the noisy inauguration of a statue of the empress during the celebration of worship, and when on this account her rage flamed up against him afresh, the unfortunate words were uttered by him in a sermon on the day of John the Baptist: Πάλιν Ἡρωδίας μαίνεται, πάλιν πράσσεται, πάλιν ἐπὶ πίνακι τὴν κεφαλὴν τοῦ Ἰωάννου ζητεῖ λαβεῖν. Now the game was again in Theophilus’ favour. His party fanned the flame at the court. During the Easter vigils, A.D. 404, armed men burst into the church of Chrysostom and carried him away an exile to Cucusus in Armenia. With heroic courage he bore all the miseries of the journey, the climate and the wild lawless neighbourhood. With his people from the place of his banishment he maintained regular pastoral intercourse.—Soon after the outbreak of the conflict, Theophilus as well as Chrysostom had diligently sought to obtain the support of the West. Both sent letters and messengers to Rome, Milan and Aquileia, seeking to justify their cases before the churches. Innocent I. of Rome urged the deciding of the controversy at an œcumenical Council, but did not carry his point. After the disgraceful banishment of Chrysostom the whole West took his side, and Innocent got Honorius to apply to Arcadius for his recall; but the only result was that in A.D. 407 he was sent to still more severe banishment at Pityus, on the Black Sea. He succumbed to the fatigues of the journey and died on the way with words on his lips that had been the motto of his life: Δόξα τῷ θεῷ πάντων ἕνεκεν. A great part of his congregation at Constantinople refused to acknowledge the new patriarch Arsacius and his successor Atticus, and continued apart, notwithstanding all persecutions, under the name of Johannites, until Theodosius II. in A.D. 438 fetched back with honour the bones of their revered pastor and laid them in the imperial vault.Amid personal animosities and embittered feelings the Origenist controversy was long lost to view, but we must return to it again further on (§ [52, 6]).[158]
§ 52. The Christological Controversy.[159]
In the Trinitarian controversy we dealt with the pre- and extra-historical existence of the Son of God, with His divine nature in itself; but now, at the crucial point of Christian speculation and ecclesiastical conflict, we come to treat of His historical existence as that of the incarnate Son of God, of the connection of the divine nature of the Logos with the human nature of the Son of Mary, and of the mutual relations of both to one another. Even during the Arian controversy the conflict was begun, and while the church maintained against Arius the full divinity of Christ, it also affirmed against Apollinaris the completeness of His humanity. In three further phases this conflict was continued. In the Dyoprosopic controversy the church maintained the unity of the Person of Christ against the Antiochean extreme represented by Nestorius, which hold both natures so far apart that the result seemed to be two persons. In the Monophysite controversy the opposite extreme of the new Alexandrian school was combated, which in the unity of the person lost sight of the distinctness of the natures. In the Monothelite controversy a unionistic effort was resisted which indeed allowed the duality of natures to be affirmed nominally, but practically denied it by the acknowledgment of only one will.
§ 52.1. The Apollinarian Controversy, A.D. 362-381.[160]—Previously the older Modalists, e.g., Beryllus and Sabellius, had taught that by the incarnation the Logos had received merely a human body. Marcellus shared this view; but also his antipodes Arius had adopted it in order to avoid postulating two creatures in Christ. Athanasius held by the doctrine of Origen, that the human soul in Christ is a necessary bond between the Logos and the body, as well as an organ for giving expression to the Logos through the body. At the Synod of Alexandria, A.D. 362, therefore, he obtained ecclesiastical sanction for the recognition of a complete human nature in Christ. Apollinaris of Laodicea (§ [47, 5]), who had helped to arrange for this Council, also disapproved of the expression σῶμα ἄψυχον, but yet thought that the doctrine of the completeness of the human nature must be denied. He was led to this position by his adoption of trichotomic principles. He maintained that Christ has taken merely a σῶμα with a ψυχὴ ἄλογος, and that the place of the ψυχὴ λογικὴ (ὁ νοῦς) was represented in him by the divine Logos. If this were not so then, he thought, one must assume two persons in Christ or let Christ sink down to the position of a mere ἄνθρωπος ἔνθεος. Only in this way too could absolute sinlessness be affirmed of him. On the other hand, Athanasius and the two Gregories saw that in this way the substantiality of the incarnation and the completeness of redemption were lost. The so-called second œcumenical Council of A.D. 381 rejected the doctrine of Apollinaris, who with his party was excluded from the Church. The Apollinarians subsequently joined the Monophysites.
§ 52.2. Christology of the Opposing Theological Schools.—In consequence of the Arian controversy the perfect divinity, and in consequence of the Apollinarian controversy the perfect humanity, of Christ were finally established. On the relation between the two natures conditioned by the union there was definite result attained unto. Apollinaris had taught a connection of the divinity with the incomplete manhood so intimate that he had unwittingly destroyed the duality of the natures, and by means of an ἀντιμεθίστασις τῶν ὀνομάτων transferred the attributes of the one nature to the other; so that not only the body of Christ must have been deified and have been therefore worthy of worship, but also birth, suffering and death must be referred to His divinity. In his treatise: Κατὰ μέρος πίστις, he teaches: οὐ δύο πρόσωπα, οὐδὲ δύο φύσεις, οὐδὲ γὰρ τέσσαρα προσκυνεῖν λέγομεν, θεὸν καὶ υἱὸν θεοῦ καὶ ἄνθρωπον καὶ πνεῦμα ἅγιον, and in the tract De incarnatione Verbi, wrongly attributed to Athanasius: Ὁμολογοῦμεν εἶναι αὐτὸν υἱὸν τοῦ θεοῦ καὶ θεὸν κατὰ πνεῦμα, υἱὸν ἀνθρώπου κατὰ σάρκα· οὐ δύο φύσεις τὸν ἕνα υἱὸν, μίαν προσκυνητὴν καὶ μίαν ἀπροσκύνητον, ἀλλὰ μίαν φύσιν τοῦ θεοῦ λόγου σεσαρκομένην καὶ προσκυνομένην μετὰ τῆς σάρκος αὐτοῦ μίᾳ προσκυνήσει. So, too, in the Epistle ascribed to Julius of Rome. The Alexandrian Theology, although rejecting the mutilation of the human nature favoured by Apollinaris, sympathized with him in his love for the mystical, the inconceivable and the transcendental. In opposition to the Arian heresy it gave special emphasis to the divinity of Christ and taught a ἕνωσις φυσική of both natures. Only before the union and in abstracto can we speak of two natures; after the incarnation and in concreto we can speak only of one divine-human nature. Mary was therefore spoken of as the mother of God, θεοτόκος. Athanasius in his treatise against Apollinaris acknowledged an ἀσύγχυτος φυσικὴ ἕνωσις τοῦ λόγου πρὸς τὴν ἰδίαν αὐτοῦ γενομένην σάρκα, and explained this φυσικὴ ἕνωσις as a ἕνωσις κατὰ φύσιν. The Cappadocians (§ [47, 4]) indeed expressly admitted two natures, ἄλλο καὶ ἄλλα, but yet taught a commingling of them, σύγκρασις, κατάμιξις, a συνδραμεῖν of the two natures, εἰς ἕν, a μεταποιηθῆναι of the σὰρξ πρὸς τὴν θεότητα. Cyril of Alexandria taught that the ἐνσάρκωσις was a φυσικὴ ἕνωσις, an incarnation in the proper sense. Christ consists ἐκ δύο φύσεων, but not ἐκ δύο φύσεσι, i.e. only before the incarnation and in abstracto (κατὰ μόνην τὴν θεωρίαν) can we speak of two natures. In the God-man two natures would be two subjects, and so there would be two Christs; the redeemer would then only be an ἄνθρωπος θεοφόρος and not a θεάνθρωπος, and could thus afford no guarantee of a complete redemption, etc. The Antiochean Theology (§ [47, 8], [9]), in opposition to Apollinaris, affirmed most emphatically the complete and unchangeable reality of the human nature of Christ at and after its union with the divine. It would therefore only admit of a συναφεία or a ἕνωσις σχετική, by which both are brought into the relation (σχέσις) of common being and common action. Expressions like θεοτόκος, θεὸς ἐγγέννηθεν, θεὸς ἔπαθεν, seemed to the thinkers of this school blasphemous, or at least absurd. They acknowledged indeed that the σάρξ of Christ is worthy of adoration but only in so far as it is the organ of the redeeming Logos, not because in itself it shares in the divine attributes. The most developed form of this doctrine was presented by Theodore of Mopsuestia in strict connection with his anthropology and soteriology. The historical development of the God-man is with him the type and pattern of the historical redemption of mankind. Christ assumed a complete human nature, with all its sinful affections and tendencies, but he fought these down and raised His human nature by constant conflict and victory to that absolute perfection to which by the same way He leads us through the communication of His Spirit. He expressly guarded himself against the charge of making Christ into two persons: Christ is ἄλλο καὶ ἄλλο, but not ἄλλος καὶ ἄλλος for the human nature has in the incarnation renounced personality and independence.—Each of these two schools represented one side of the truth of the church’s doctrine; in the union of the two sides the church proclaimed the full truth. On the other hand the two schools proceeded more and more one-sidedly to emphasise each its own side of the truth, and so tended toward positive error. Thus arose two opposite errors, the separating of the natures and the confusing of the natures, which the church rejected one after the other, and proclaimed the truth that lay at the root of both.—During this discussion arose the Western Theology as the regulator of the debate. So long as it dealt with the one-sided extreme of the Antiocheans it stood side by side with the Alexandrians. Augustine, e.g. used indeed the expression mixture, but in reality he explains the relation of both natures to one another quite in accordance with the afterwards settled orthodoxy. But when at last the method of exclusions reached the error of the Alexandrians, the Westerns turned quite as decidedly to the other side and maintained the union of the two sides of the truth (Leo the Great). The conflict attracted great attention when it broke out at first in the West, but it was so quickly settled that soon no trace of it remained. In Southern Gaul a monk Leporius came forward teaching the Antiochean doctrine of the union of the two natures. In A.D. 426 he went to Africa, entered into conflict with Augustine, but retracted his errors almost immediately.
§ 52.3. The Dyoprosopic or Nestorian Controversy, A.D. 428-444.[161]—In A.D. 428 a monk of Antioch called Nestorius, a distinguished orator, was appointed patriarch of Constantinople. He was an eloquent and pious man but hasty and imprudent, with little knowledge of the world and human nature, and immoderately severe against heretics. The hatred of an unsuccessful rival in Constantinople called Proclus and the rivalry of the patriarch of Alexandria, who hated him not only as a rival but as an Antiochean, made the position of the unsupported monk a very hard one, and his protection of the expatriated Pelagians (§ [53, 4]) excited the Roman bishop Cœlestine against him. Anastasius, a presbyter brought with him by Nestorius, was annoyed at the frequent use of the expression θεοτόκος and preached against it. Nestorius took his part against people and monks, sentenced the monks who had insulted him personally to endure corporal punishment, and at an endemic Synod in A.D. 439 condemned the doctrine objected to. And now Cyril of Alexandria (§ [47, 6]) entered the lists as champion of the Alexandrian dogmatics. He won to himself Cœlestine of Rome (§ [46, 6]), as well as bishops Memnon of Ephesus and Juvenalis [Juvenal] of Jerusalem, and at the court, Pulcheria (sister of Theodosius II. A.D. 408-450); while the empress Eudocia (§ [48, 5]) and the Syrian bishops took the side of Nestorius. All conciliatory attempts were frustrated by the stiffness of the two patriarchs. Cœlestine of Rome in A.D. 430 demanded of Nestorius a recantation within ten days, and Cyril at a Synod of Alexandria in A.D. 430 produced twelve strong counterpropositions containing anathemas, which Nestorius answered immediately by twelve counteranathemas. Thus the controversy and the parties engaged in it became more and more violent. For its settlement the emperor called the so-called Third (properly Second, comp. § [50, 4]) Œcumenical Council at Ephesus in A.D. 431. Nestorius enjoyed the decided favour of the emperor, the imperial plenipotentiary was his personal friend, and a portion of the emperor’s bodyguard accompanied him to Ephesus. But Cyril appeared with a great retinue of bishops and a faithful guard of servants of the church and seamen, who should in case of need prove the correctness of the Alexandrian dogmatics with their fists. In addition Memnon of Ephesus had in readiness a crowd of clergy, monks and people from Asia Minor. Before the Roman legates and the Syrian bishops had arrived Cyril opened the Council without them with 200 bishops. Nestorianism was condemned, Nestorius excommunicated and deposed, and Cyril’s anathematizing propositions adopted as the standard of ecclesiastical orthodoxy. The Roman legate recognised the Council, but the imperial commissioner refused his approval; and the Syrian bishops, under the presidency of John of Antioch proceeded, on their arrival, to hold an opposition Council, which excommunicated Cyril and Memnon. Nestorius of his own accord retired into a monastery. Meanwhile in Constantinople, at the instigation of Pulcheria, a popular tumult was raised in favour of Cyril. The emperor set aside all the three leaders, Nestorius, Cyril and Memnon, and authorised a mediating creed drawn up by Theodoret (§ [47, 9]) in which the θεοτόκος was recognised but an ἀσύγχυτος ἕνωσις was affirmed. Cyril and Memnon still remained in their offices. They subscribed Theodoret’s formula and John subscribed the condemnation of Nestorius, A.D. 433, who was deposed and given over to the vengeance of his enemies. Driven from his monastic retreat and in many ways ill-treated, he died in destitution in A.D. 440. The compromise of the two leaders called forth opposition on every side. The Syrian church was in revolt over their patriarch’s betrayal of the person of Nestorius. John avenged himself by deposing his opponents. This had well-nigh been the fate of the noble Theodoret; but the patriarch exempted him from condemning the person of Nestorius in consideration of his condemnation of the doctrine.—The Egyptians also charged their patriarch with the denial of the true doctrine. He was at pains, however, to give proof of his zeal by the vindictiveness of his persecutions. Not without an eye to results he wrought to have the anathema of the church pronounced upon the heads of the Antiochean school, and one of their partisans, bishop Rabulas of Edessa, pounced upon the famous theological school at Edessa, at the head of which then stood the distinguished presbyter Ibas (§ [47, 13]). After the death of Rabulas, however, in A.D. 436, the school again rose to great eminence. Theodoret and Cyril meanwhile contended with one another in violent writings. Death closed the mouth of Cyril in A.D. 444. But Rabulas unweariedly sought out and burnt the writings of Theodore of Mopsuestia, which Ibas had translated into Syriac. The latter published a letter to Maris bishop of Hardashir in Persia, which at a subsequent period obtained symbolical rank among the Nestorians, and Thomas Barsumas, bishop of Nisibis, wrought successfully for the spread of Nestorianism in the Persian church. In A.D. 489 the school of Edessa was again destroyed by order of the emperor Zeno. Teachers and scholars migrated to Persia, and founded at Nisibis a school that long continued famous. At a Synod in Seleucia in A.D. 499, under the patriarch Babäus of Seleucia, the whole Persian church finally broke off from the orthodox church of the Roman empire (§ [64, 2]). They called themselves according to their ecclesiastical language Chaldean Christians. Their patriarch bore the title Jazelich, καθολικός. The Nestorian church passed on from Persia into India, where its adherents, appropriating the old legend that the apostle Thomas had introduced Christianity into India (§ [16, 4]), called themselves Thomas-Christians.
§ 52.4. The Monophysite Controversy.
- Eutychianism, A.D. 444-451.—Cyril’s successor was Dioscurus, who was inferior to his predecessor in acuteness, but in passionateness and tyrannical cruelty left him far behind. An old archimandrite in Constantinople called Eutyches taught not only that after His incarnation Christ had only one nature, but also that the body of Christ as the body of God is not of like substance with our own. The patriarch Domnus of Antioch accused him without success to Theodosius II., and Theodoret wrote against him a controversial treatise under the title Ἐρανιστὴς ἤτοι Πολύμορφος, in which he opposed the doctrine of Eutyches as a conglomeration of many heresies. Dioscurus now joined in the fray, and wrought upon the emperor, whose minister the eunuch Chrysaphius and whose consort Eudocia he had won over to his side, to pass severe measures against the Syrians, and especially Theodoret, whom the emperor forbade to pass beyond the range of his diocese. Eusebius, bishop of Doryläum, in Phrygia, however, accused Eutyches before an endemic Synod at Constantinople, in A.D. 448, presided over by the patriarch Flavian. Eutyches, though under imperial protection, was nevertheless, upon his refusal to retract, excommunicated and deposed.He appealed to an œcumenical Synod and betook himself to Leo the Great (§ [46, 7]) at Rome. Flavian also appeared before the Roman bishop. Leo took the side of Flavian, and in a letter to that patriarch developed with great acuteness and clearness the doctrine of the two natures in Christ. The emperor, however, convoked an œcumenical Council at Ephesus, A.D. 449, at which Dioscurus presided, while Flavian and his party had no vote and Theodoret was not even present, but at which for the first time there was a representative of the monastic order in the person of the zealous monophysite, the Abbot Barsumas. The Council was conducted in an extremely arbitrary and violent manner. The doctrine of two natures was rejected, and when Eusebius stepped forward to defend it, the Egyptians shouted: Away with him! Burn him! Tear him in two pieces, as he has torn the Christ! Flavian as well as Eusebius appealed to the bishop of Rome; but the Synod pronounced on both the sentence of excommunication. When now some bishops sprang forward, and embracing Dioscurus’ knees entreated him to desist from such injustice, he called in the soldiers to his help who with chains and unsheathed swords rushed into the church, after them a crowd of fanatical monks, stout parabolani and a raging rabble. Flavian was sorely injured by blows and kicks, and died soon afterwards in banishment. The Roman legates and Eusebius escaped similar maltreatment only by speedy flight. During the later sittings Eutyches was restored, but the chiefs of the opposite party, Ibas, Theodoret, Domnus, etc., were deposed and excommunicated. Leo the Great addressed to the emperor a vigorous protest against the decisions of this Robber Synod, Latrocinium Ephesinum, σύνοδος ληστρική. The result was that Theodosius quarrelled with Eudocia, was reconciled to Pulcheria, and dismissed his minister. Flavian’s body was now taken in state to Constantinople, and honourably buried. Theodosius’ death in A.D. 450 prevented any further steps being taken. His sister Pulcheria, with her husband Marcian, ascended the throne. A new Œcumenical Council (the so-called fourth) at Chalcedon in A.D. 451, deposed Dioscurus, who was banished to Gangra in Paphlagonia, but spared the other party leaders of the Monophysites, and condemned Nestorianism as well as Eutychianism. Cyril’s synodal rescripts against Nestorius and Leo’s Epistle were made the basis of the formal statement of the orthodox doctrine: “that Christ is true God and true man, according to His Godhead begotten from eternity and like the Father in everything, according to his humanity born of Mary the Virgin and God bearer in time and like to us men in everything, only without sin; and that after His incarnation the unity of the person consists in two natures which are conjoined without confusion (ἀσυγχύτως) and without change (ἀτρέπτως), but also without rending (ἀδιαιρέτως) and without separation (ἀχωρίστως).” In this Synod too there were frequently scenes which in unruly violence were little behind those of the Robber Synod. When, for example, Theodoret entered amid the loud cheers of the orientals, the Egyptians saluted him with wild shouts (δι’ εὐσέβειαν κράζομεν, said they): “Away with the Jew, the blasphemer of God!” A scene of wild confusion and tumult followed which only with the greatest difficulty was quelled by the imperial commissioners.Then at the eighth session, when the Egyptians demanded not only the express and special condemnation of the doctrine but also that of the person of Nestorius, and Theodoret sought to justify him, the storm broke out afresh, and this time the Egyptians gained their point, but they were again defeated after violent debate, in their attempt to secure the condemnation of the person and writings of Ibas.[162]
§ 52.5.
- Imperial Attempts at Union, A.D. 451-519.—The supporters of the Alexandrian dogmatics left the Council full of resentment at the defeat which they had sustained. They were henceforth called Monophysites. The whole church was now in a state of feverish excitement. In Palestine the monk Theodosius, secretly co-operating with the dowager empress Eudocia living there in exile, roused the mob into rebellion. In Egypt the uproar was still more violent. Timotheus Aëlurus assumed the position of an opposition patriarch and drove out the orthodox patriarch Proterius. The same thing was done in Antioch by the monk Petrus [Peter] Fullo (ὁ γραφεύς). In order to give a Monophysite colour to the liturgy he added to the Trishagion (Is. vi. 3), which had been liturgically used in the oldest churches, the formula θεὸς ὁ σταυρωθεὶς δι’ ἡμᾶς. Party violence meanwhile went the length of insurrections and blood-shedding on both sides. The new emperor Leo I. the Thracian, A.D. 457-474, a powerful and prudent ruler, interposed to bring about a pacification. In accordance with the advice of the most distinguished bishops of the empire the two mutinous leaders of the Monophysites were banished, and the patriarchal sees thus vacated filled by moderate Dyophysites. But after Leo’s death and the dethronement of his son-in-law Zeno in A.D. 475, the usurper Basiliscus issued an edict in A.D. 476, under the name of an Encyclion, by which the Chalcedonian Symbol, along with Leo’s Epistle, was condemned, and Monophysitism was proclaimed to be the universal national religion. Fullo and Aëlurus were also reinstated. The patriarch Acacius of Constantinople, on the other hand, organized a Dyophysite counter-revolution, Basiliscus was overthrown, and the emperor Zeno again placed upon the throne in A.D. 477. About this time Aëlurus died, and his party chose Petrus [Peter] Mongus (μογγός, stammering) as his successor; but the court appointed a Dyophysite Johannes Talaja. Acacius, when Talaja took up a hostile position towards him, joined with his opponent Mongus. Both agreed upon a treaty of union, which also found favour with the emperor Zeno, and by an edict, the so-called Henoticon of A.D. 482 obtained the force of a law. Nestorianism and Eutychianism were condemned, Cyril’s anathematisms were renewed, the Chalcedonian decisions abrogated, and the Nicene faith alone declared valid, while all controverted points were to be carefully avoided in teaching and preaching. Naturally protests were made from both sides.The strict Monophysites of Egypt threw off Mongus, and were now called Ἀκέφαλοι. Felix III. of Rome, at the head of the Dyophysites, refused to have church fellowship with Acacius. Thus arose a 35 years’ schism, A.D. 484-519, between East and West. Only the Acoimetæ monks in Constantinople (§ [44, 3]) continued to hold communion with Rome. Church fellowship between the parties was not restored until Justin I., who thought that the schism would hinder his projected reconquest of Italy, in conjunction with the Roman bishop Hormisdas in A.D. 519, cancelled the Henoticon, and deposed those who adhered to it.