Although an anti-encyclion was issued in 477 condemning Eutyches as well as Nestorius, the attempts of Basiliscus were in vain.
The Emperor Cæsar Basiliscus, pious, victorious, triumphant, supreme, ever-worshipful Augustus, and Marcus, the most noble Cæsar, to Timotheus, archbishop of the great city of the Alexandrians, most reverend and beloved of God.
Whatever laws the pious emperors before us, who worshipped the blessed and immortal and life-giving Trinity, have decreed in behalf of the true and apostolic faith, these laws, [pg 524] we say, as always beneficial for the whole world, we will at no time to be inoperative, but rather we promulgate them as our own. We, preferring piety and zeal in the cause of our God and Saviour, Jesus Christ, who created and has made us glorious before all diligence in human affairs, and also believing that concord among the flocks of Christ is the preservation of ourselves and our subjects, the firm foundation and unshaken bulwark of our Empire, and, accordingly, being rightly moved with godly zeal and offering to God and our Saviour, Jesus Christ, the unity of the holy Church as the first-fruits of our reign, do ordain as the basis and confirmation of human felicity, namely, the symbol of the three hundred and eighteen holy Fathers who were in time past assembled with the Holy Ghost at Nicæa, into which both ourselves and all our believing subjects were baptized; that this alone should have reception and authority with the orthodox people in all the most holy churches of God as the only formulary of the right faith, and sufficient for the utter destruction of all heresy and for the complete unity of the holy churches of God; the acts of the one hundred and fifty holy Fathers assembled in this imperial city, in confirmation of the sacred symbol itself and in condemnation of those who blasphemed against the Holy Ghost, retaining their own force; as well as of all done in the metropolitan city of the Ephesians against the impious Nestorius and those who subsequently favored his opinions.[200] But the proceedings which have disturbed the unity and good order of the holy churches of God, and the peace of the whole world, that is to say, the so-called Tome of Leo, and all things done at Chalcedon in innovation upon the before-mentioned holy symbol of the three hundred and eighteen holy Fathers, whether by way of definition of the faith or setting forth of symbols, or interpretation, or instruction, or discourse; we decree that these shall be anathematized both here and everywhere by all the most holy bishops in every church and shall be given to the flames by whomsoever they shall be found, [pg 525] insomuch as it was so enjoined respecting all heretical doctrines by our predecessors of pious and blessed memory, Constantine and Theodosius the younger [v. supra, [§ 73]], and that, having thus been rendered null, they shall be utterly cast out from the one and only Catholic and Apostolic Orthodox Church, as superseding the everlasting and saving definitions of the three hundred and eighteen Fathers, and those of the blessed Fathers who, by the Holy Ghost, decreed at Ephesus [it is possible that there is a fault in the text here; the expected reading of the passage would be: and of the one hundred and fifty bishops who decreed concerning the Holy Spirit; and of those who were assembled at Ephesus] that no one, either of the priesthood or laity, be allowed to deviate in any respect from that most sacred constitution of the holy symbol, and we decree that these be anathematized together with all the innovations upon the sacred symbol which were made at Chalcedon and the heresy of those who do not confess that the only begotten Son of God was truly incarnate and made man of the Holy Ghost and of the holy and ever-virgin Mary, Theotokos, but falsely allege that either from heaven or in mere phantasy and seeming He took flesh; and, in short, every heresy and whatever else at any time in any manner or place in the whole world, in either thought or word, has been devised as an innovation upon and in derogation of the sacred symbol. And inasmuch as it belongs especially to imperial providence to furnish to their subjects, with forecasting deliberation, security not only for the present but for the future, we decree that everywhere the most holy bishops shall subscribe to this our sacred circular letter when exhibited to them, and shall distinctly declare that they submit to the sacred symbol of the three hundred and eighteen holy Fathers alone, which the one hundred and fifty holy Fathers confirmed, as it was also defined by the most holy Fathers who subsequently assembled in the metropolitan city of the Ephesians, that they should submit to the sacred symbol of the three hundred and eighteen holy Fathers, [pg 526] as the definition of faith, and shall anathematize everything done at Chalcedon as an offence to the orthodox people and utterly cast it out of the churches as an impediment to the general happiness and our own.[201] Those, moreover, who after the issuing of this our sacred letter, which we trust has been issued according to God, in an endeavor to bring about that unity which all desire for the holy churches of God, shall attempt to bring forward or so much as to name the innovation upon the faith made at Chalcedon, either in discourse, instruction, or writing, in whatsoever manner or place—those persons, as the cause of confusion and tumult in the churches of God and among the whole body of our subjects, and as enemies of God and to our safety, we command (in accordance with the laws ordained by our predecessor Theodosius, of blessed and pious memory, against such sorts of evil designs, which laws are subjoined to this our sacred circular) that, if they be bishops or clergy, they be deposed; if monks or laymen, that they be subjected to banishment and every mode of confiscation and the severest penalties. For so the holy and homoousian Trinity, the Creator and Life-giver of the universe, which has ever been adored by us in piety, now also is served by us in the destruction of the before-mentioned tares and the confirmation of the true and apostolic traditions of the holy symbol, becoming favorable and gracious both to our souls and to every one of our subjects, shall ever aid us and preserve in peace human affairs.
(b) Zeno, Henoticon; in Evagrius, Hist. Ec., III, 14. (MSG, 86, II:2620.) Cf. Kirch, nn. 883 f.
Zeno published his Henoticon in 482 as an attempt to win back the Monophysites. Evagrius says, in a note to the document: “When these things were read, those who were in Alexandria were joined to the holy Catholic and Apostolic Church.” The effect so far as the West went was just the opposite. Felix III protested and threatened. But Acacius, bishop of Constantinople, who was chiefly responsible for the document, refused to listen. Felix (cf. Evagrius, III, 18) and Acacius [pg 527] thereupon issued mutual excommunications. On the accession of the Emperor Anastasius [491-518] the Henoticon continued in force, as his sympathies were with the Monophysites. It will be noted that the Henoticon not merely sets aside Chalcedon but introduces phrases which make it appear that the same moral subject is present in every act, whether of humility or majesty, and that it is God who suffers. These are characteristic Monophysite positions.
The Emperor Cæsar Zeno, pious, victorious, triumphant, supreme, ever-worshipful Augustus, to the most reverend bishops and clergy, and to the monks and laity throughout Alexandria, Egypt, Libya, and Pentapolis.
Being assured that the origin and constitution, the might and invincible shield of our sovereignty, is the only right and true faith, which the three hundred and eighteen holy Fathers assembled at Nicæa set forth by divine inspiration, and the one hundred and fifty holy Fathers who in like manner met at Constantinople, confirmed; we night and day employ every means of prayer, of zealous care, and of laws, that the holy Catholic and Apostolic Church of God in every place may be multiplied, which is the incorruptible and immortal mother of our sceptre; and that the pious laity, continuing in peace and unanimity in respect to God, may, together with the bishops, highly beloved of God, the most pious clergy, the archimandrites, and monks, offer up acceptably their supplications in behalf of our sovereignty. So long as our great God and Saviour, Jesus Christ, who was made man and brought forth of Mary, the holy Virgin and Theotokos, approves and readily accepts the praise we render by concord and our service, the power of enemies will be crushed and swept away, and all will bend their necks to our power, which is according to God, and peace and its blessings, kindly temperature, abundant produce, and whatever else is beneficial will be liberally bestowed upon men. Since, then, the irreprehensible faith is the preserver of both ourselves and Roman affairs, petitions have been offered to us from pious archimandrites and hermits and other venerable persons, imploring with tears that there be unity for the most holy churches, [pg 528] and the parts should be joined to parts which the enemy of all good has of old time attempted to keep apart, knowing that, if he assails the body of the Church sound and complete, he will be defeated. For, since it happens that of unnumbered generations which during the lapse of so many years in time have withdrawn from life, some have departed deprived of the laver of regeneration, and others have been borne away on the inevitable journey of man without having partaken of the divine communion; and innumerable murders have also been committed; and not only the earth, but the very air has been filled by a multitude of blood-sheddings, who would not pray that this state of things might be transformed into good? For this reason we were anxious that you should know that neither we nor the churches everywhere have ever held or shall hold, nor are we aware of any persons who hold, any other symbol or teaching or definition of faith or creed than the aforementioned holy symbol of the three hundred and eighteen holy Fathers, which the aforesaid one hundred and fifty holy Fathers confirmed. If any person should hold such, we regard him as an alien; for we are confident that this symbol alone is, as we said, the preserver of our sovereignty. And all the people desiring the saving illumination were baptized, receiving this faith only, and this the holy Fathers assembled at Ephesus also followed; who deposed the impious Nestorius and those who subsequently held his sentiments. And this Nestorius we also anathematize, together with Eutyches and all who entertain opinions contrary to the above-mentioned, receiving at the same time the twelve chapters of Cyril, of holy memory, formerly archbishop of the holy Catholic Church of the Alexandrians. We confess, moreover, that the only begotten Son of God, himself God, who truly became man, namely, our Lord Jesus Christ, is consubstantial with the Father as to his godhead, and the same consubstantial with ourselves as respects his manhood; that having descended and become flesh of the Holy Ghost and Mary, the Virgin and Theotokos, He is one and not two; [pg 529] for we affirm that both His miracles and the sufferings which He voluntarily endured in the flesh, are of one; for we do not in any degree admit those who either make a division or a confusion or introduce a phantom; inasmuch as His truly sinless incarnation from the Theotokos did not produce an addition of a son, because the Trinity continued as a Trinity, even when one of the Trinity, God the Word, did become incarnate. Knowing, then, that neither the holy orthodox churches of God in all places nor the priests, highly beloved of God, who are at their head, nor our own sovereignty, have allowed or do allow any other symbol or definition of faith than the before-mentioned holy teaching, we have united ourselves thereunto without hesitation. And these things we write, not as making an innovation upon the faith, but to satisfy you; and every one who has held or holds any other opinion, either at the present or at another time, whether at Chalcedon or in any synod whatever, we anathematize; and specially the aforementioned Nestorius and Eutyches, and those who maintain their doctrines. Link yourselves, therefore, to the spiritual mother, the Church, and in her enjoy divine communion with us, according to the aforesaid one and only definition of the faith of the three hundred and eighteen holy Fathers. For your all-holy mother, the Church, waits to embrace you as true children, and longs to hear your gentle voice so long withheld. Speed yourselves, therefore, for by so doing you will both draw toward yourselves the favor of our Master and Saviour and God, Jesus Christ, and be commended by our sovereignty.
§ 92. The Church of Italy under the Ostrogoths and during the first Schism between Rome and the Eastern Church
The schism between New and Old Rome lasted from 484 to 517, but attempts were made on both sides to end the deplorable situation. The two successors of Acacius were willing [pg 530] to resume communion with Rome and restore the name of the bishop of Rome to the diptychs, but refused to take the names of their predecessors from the same, as required by the latter. Gelasius (492-496), Anastasius II (496-498), and Symmachus (498-514) held firmly but unavailingly to the Roman contention that, before any communion was possible, the name of Acacius must be struck from the diptychs—in the case of the dead an act as condemnatory as excommunication in the case of the living. Meanwhile the Roman see boldly asserted the independence of the Church, and protested against the action of the Emperor in setting aside the decree of Chalcedon as usurpation and tyranny. This is most clearly set forth by Gelasius, in his epistle to the Emperor Anastasius. The schism finally came to an end in 519, in accordance with the ecclesiastical policy of Justinian, and at that time the Formula of Hormisdas (514-523) was accepted by the heads of the Eastern Church by an act constituting a complete surrender of the claims of the Orientals.