Illus. B. D. (1908), art. JAMES. As Jerome nowhere charges Helvidius with having been "a disciple of Auxentius," the Arian bp. of Milan, or "an imitator of Symmachus," the champion of idolatry, we may well ask with Vallarsius where Gennadius, who wrote more than a century later, got authority for both statements (de Script. Eccl. c. 33) which Cave repeats in part (Hist. Lit. i. 278). Neither St. Ambrose nor St. Augustine mentions him when, in writing on Virginity, they join St. Jerome in condemning his views. His followers constitute the 84th of the heresies enumerated by the latter.
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Henoticon, The, or Instrument of Union, a document owing its existence to Acacius, the patriarch of Constantinople, and probably the production of his pen, put forth by the emperor Zeno, a.d. 482, on his restoration to the throne, after the discomfiture of the usurper Basiliscus, with the view of putting an end to the dissensions caused by what Gibbon calls "the obstinate and sanguinary zeal of the Monophysites." Like every endeavour, however well meant, to cover radical differences by a vague comprehensiveness, it not only failed to secure union but aggravated the divisions it was intended to cure, and created a schism which divided the East and West for nearly 40 years, lasting down to the reign of Justinian and the popedom of Hormisdas.
The immediate cause of its issue was the dissension between the rival occupants of the patriarchal see of Alexandria. On the death of Timotheus Salofaciolus in 482, John Talaia, the oeconomus of the Alexandrian church, was elected by the orthodox party. He at once, according to custom, dispatched synodical letters to the chief bishops of Christendom, to notify his election. Those addressed to Simplicius of Rome and Calandion of Antioch were duly received; but the letters for Acacius and Zeno were delayed, and Acacius heard of John's appointment from another quarter. Thinking the seeming neglect a studied insult, Acacius and Gennadius, bp. of Hermopolis Minor, a relation of Timotheus Salofaciolus, and "apocrisiarius" or legate of the see of Alexandria, who conceived that he too had been slighted by the new patriarch, determined to compass his overthrow. They represented to Zeno that Talaia was unworthy of the patriarchate, both as having replaced the name of Dioscorus on the diptychs, and as having perjured himself by accepting the see of Alexandria, after having, as was asserted, taken an oath that he would not seek for it. Zeno readily gave credence to these charges, and when it was further represented that, if he recognized Peter Mongus, the deposed patriarch, peace would be restored, he wrote to Simplicius, stating his grounds for hesitating to sanction the appointment of John, and urging the restoration of Peter Mongus to put an end to the distractions of the church. Simplicius replied, June 482, that he would delay recognizing John as patriarch until the grave charges brought by Zeno could be investigated; but he utterly refused to allow the elevation of a convicted heretic such as Peter Mongus to the patriarchal see. His return to the true faith might restore him to communion, but could not render him worthy to be a chief ruler of the church ( Liberat. Diac. Breviar. cc. 16, 17; Evagr. H. E. iii. 12). This opposition roused the indignation of Zeno, who issued imperative commands to Pergamius, the new prefect of Egypt, then about to sail for Alexandria, and to Apollonius the governor, to expel John Talaia and seat Peter Mongus in his place. Acacius persuaded Zeno to present himself to the world in the novel character of an expounder of the faith of the Catholic church. The "Henoticon" was drawn up, and as it did not directly mention the council of Chalcedon and a hypothetical allusion in it was capable of being construed in a depreciatory sense, it could be accepted by those who, like Mongus, had hitherto rejected that council's decrees. The friends of Mongus undertook that he would adopt it, and on this he was recognized by Zeno and Acacius as the canonical patriarch and his name inserted in the diptychs.
The "Henoticon" was directed to the bishops and people in Alexandria, Egypt, Libya, and Pentapolis; but, as Tillemont has remarked (Mém. eccl. xvi. 327), it was really addressed only to those who had separated themselves from the church, i.e. to the Monophysites or semi-Eutychians. The original document is given by Evagrius (H. E. iii. 14) and in a not very clear Latin translation by Liberatus (Breviar. c. 18; Labbe, Concil. v. 767). It commences by stating that "certain abbats, hermits, and other reverend persons had presented to the emperor a petition, supplicating him to restore the unity of the churches, and enlarging on the lamentable results of the late divisions." On this account, and knowing also that the strength and shield of the empire rested in the one true faith declared by the holy Fathers gathered at Nicaea, confirmed by those who met at Constantinople and followed by those who had condemned Nestorius at the council of Ephesus, the emperor declares that "the creed so made and confirmed is the one only symbol of faith, and that he has held, holds, and will hold no other, and will regard all who hold another as aliens, and that in this alone those who desire saving baptism must be baptized." All who hold other views he anathematizes, and recognizes the twelve chapters of Cyril as a symbolical book. The document then proceeds to declare the orthodox faith, viz. "that our Lord Jesus Christ is the only-begotten Son of God, and Himself God, incarnate, consubstantial with the Father according to His Godhead, and consubstantial with us according to His manhood, that He came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, Mother of God, and that He is One Son, not two." That "it was this one and the same Son of God Who wrought miracles, and endured the sufferings which He underwent voluntarily in His flesh." Those "who divide or confound the natures, or admit only a phantastical incarnation," are to be rejected, "since the incarnation without sin of the Mother of God did not cause the addition of a Son, for the Trinity remained even when one Person of the Trinity, God the Word, became incarnate." It asserts that this is no new form of faith,
