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But his example was followed in 482 by Zeno, who issued his Henotikon, drawn up it was supposed by Acacius of Constantinople, addressed to the clergy and people of Alexandria. Many of the eastern bishops, through fear of Zeno and his bishop Acacius, submitted to this imperial decree; many contended for the truth even to death against it.
The emperor tried to escape from his promise in order to maintain Zeno's Henotikon, which he thought the best policy among the many factions of the East. Euphemius was in the most unhappy position with the monks, who would not acknowledge him because he was out of communion with the Pope on account of Acacius.
Yet Macedonius had to subscribe the Henotikon. Hence he experienced a strong opposition from the monks, who, in their resolute maintenance of the Council of Chalcedon, declined communion with him; so the nuns also. Macedonius sought to gain them by holding a council in 497 or 498, which condemned the Eutycheans and expressed assent to the Council of Chalcedon.
This was to express what was common to all confessions of faith down to the Council of Chalcedon, to avoid the expressions used in controversy, and entirely to set aside the Council of Chalcedon. In 482 appeared this Formulary of Union, or Henotikon, drawn up, it was supposed, by Acacius himself, addressed to the clergy and people of Alexandria.
This condition he maintained, acknowledging Euphemius as orthodox, but not as bishop, because he would not remove from the diptychs the names of two predecessors who had died outside of communion with the Roman See. Euphemius had himself subscribed the Henotikon of Zeno, without which the emperor would never have assented to his election; but he confirmed in a synod the Council of Chalcedon.
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