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communion with the Holy See; Acacius put their abbot, C'yril, in prison. Acacius himself died in schism in 4S9. His successor, Flavitas (or Fravitas, 489-90), tried to reconcile himself with the pope, but refused to give up communion with Monophysites and to omit Acacius's name in his diptychs. Zeno died in 491; his successor, Anastasius I (491-518), began by keeping the policy of the Henoticon, but gradually went over to complete Monophysitism. Euphemius (490-9(5), patriarch after Flavitas, again tried to heal the schism, restored the pope's name to his diptychs, denounced Peter Mongus, and accepted C'halcedon; but his efforts came to nothing, since he, too, refused to remove the names of Acacius and Flavitas from the diptychs (see Euphemius of Constantinople). Gelasius I (492-96) succeeded Felix II at Rome and maintained the same attitude, denouncing absolutely the Henoticon and any other compromise with the heretics. Eventually, when the Emperor Anastasius died (518), the schism was healed. His successor, Jus- tin I (518-27), was a Catholic; he at once sought re- union with Rome. John II, the patriarch (518-20), was also willing to heal the schism. In answer to their petitions. Pope Hormisdas (514-23) sent his famous formula. This was then signed by the em- peror, the patriarch, and all the bishops at the capital. On Easter day, 24 March, 519, the union was restored. Monophysite bishops were deposed or fled, and the empire was once more Catholic, till the troubles broke out again under Justinian I (527-65).

EVAGRIUS SCHOLASTICUS, Hvitoria Ecclcaia^slica, V, 1-23. tells the whole storv; Liberatus, Breviarium HisloritF Ne^'itorinn- orum el Eulychianorum (P. L., LXVIII, 96:3-1096); Tillemont, Memoires pour servir a I'histoire ecclesiastigttc flea six premiers sikcles, XV and XVI {Venice. 1732); Id., Histoire des Emper- eurs, VI (Venice, 1739); Kruger, Monophf/sitisrhe Slreitig- keiten im Z usammenhanqe mil der Rcirhspodtik (Leipzig. 1884); Hefele, Conciliengeschichle (Freiburg. INT.'i). also French tr., ed. Lbclercq (Paris, 1907 — ); Hergenrotheh-Kihsch. Hand- buck der altgemeinen Kirchengeschiehle C4th ed., Freiburg, 1902), I, 584-95.

Adrian Fortescue.

Henri de Saint-Ignace, a Carmelite theologian, b. in 1630, at Ath in Hainaut, Belgium; d. in 1719 or 1720, near Liege. .\s a professor of moral theology he was noted for his learning, but .still more for his jan- senistic tendencies. He took part in all the contro- versies of his time on grace and free will, and, while professing himself a follower of St. Augustine and St. Thomas Aquinas, he favoured the errors of Baius and Jansenius. His long sojourn in Rome during the pontificate of Clement XI helped to save his ortho- doxy, but did not diminish his antipathy towards the Jesuits, whom he opposed vigorously all his life. He published "Theologia vetus fundamentalis", accord- ing to the mind of "the resolute doctor", J. Bacon (Liege, 1677); "Theologia sanctorum veterum et novissimorum", a defence of morality against the at- tacks of the modern casuists (Louvain, 1700). His chief work is entitled " Ethica amoris, or the theology of the saints (especially of St. Augustine and St. Thomas) on the doctrine of love and morality strenu- ously defended against the new opinions and thoroughly discussed in connexion with the principal controversies of our time " (3 vols., Liege, 1709). The first volume treats of human acts; the second, of laws, virtues, and the decalogue; the third, of the sacraments.

In the last volume the author makes frequent use of the "Tempestas novaturiensis " written by his fellow- religious, Alexandre de Sainte-Therese (1686), and adopts all the novel opinions then in vogue with regard to the administration of the Blessed Eucharist. The theologians pointed out the errors of this work, and it was forbidden at Rome by the ilecrces of 12 Sep- tember, 1714, and 29 July, 1722. The Parlement of Paris also condemned it. The style is so venomous that the work would have been more accurately called " Ethica odii " (the morals of hatred). Instead of ex- plaining the teaching of the Church, the author fills

his book with all the disputes about the relaxation of public morality that were then disturbing men's minds. While not explicitly approving of the errors of Jansenism, he favours them. He even praises the "Reflexions morales " of Quesnel, which, it is true, had not yet been condemned. He incurred the censure of the theologians of his own order (Memoires de Tre- voux, 1715, a. 100). In 1713, before the appearance of the Bull "Unigenitus", he published "GratiEe per se efficacis seu augustiniano-thomisticEe defensio ", which is a defence of Jansenism. This provoked a vigorous reply from P. Meyer, S.J. (Brussels, 1715). Finally, we may mention his "Molinismus profliga- tus" (Cologne, 1717), in which he defends himself against the accusation of Jansenism, made by Meyer and other Jesuits. He left other writings against the Fathers of the same society, notably "Artes jesuiticae in sustinendis pertinaciter novitatibus laxitatibusque sociorum" (4th ed., Strasburg, 1717), where doctrinal controversy is clearly replaced by venomous disquisi- tions against his opponents and their order.

Memoires de Trevoux, 1713 and 1715; Feller, Biographie Universelle; Hcrter, Nomenclalor.

A. FOURNET.

Henrion, Mathieu-Rich.\rd-Auguste, Baron, French magistrate, historian, and journalist; b. at Metz, 19 June, 1805; d. at Aix, September, 1862. After completing his studies in law, he became a member of the Paris Bar as avocat a la cour royale. Under the July Monarchy he was made assistant hbrarian at the Bibliotheque Mazarine; Napoleon III appointed him counsellor at the court of appeals of La Guadeloupe, whence he was transferred in the same capacity to the court of Aix, a position which he occupied until his death. An untiring writer, he contributed for the greater part of his life to Catholic and royalist periodicals — first to the " Drapeau Blanc", then the "Journal de I'lnstruction Pub- lique", and to others of lesser importance. Finally, in 1S40, he assumed the editorship of " L'Ami de la Religion", which passed in 1848 under the control of Abbe Dupanloup. Besides his numerous articles in periodicals, Henrion wrote many books which breathe all the fervour of his Catholic and royalist convictions, and reveal close observation and extensive learning. They are, however, not sufficiently critical nor are they always remarkable for justice and impartiality, since the baron belonged to the generation of fiery French Ultramontanes of the middle of the nine- teenth century, and his judgments are too often biased by his religious and political affiliations. His principal works are: " Histoire des ordres religieux" (Paris, 1831); "Tableau des congregations religieuses fornixes en France depuis le XVII° siecle" (Paris, 1831); "Histoire de la papautii" (Paris, 1832); "His- toire g^n^rale de I'Eglise pendant les XVIII" et XIX° siecles" (Paris, 1S36) ; " Histoire litt^raire de la France au moyen-age" (Paris, 1837) ; " Vie et travaux aposto- liques de M. de Qu^len, archeveque de Paris" (Paris, 1840) ; " HLstoire gen(rale de I'Eglise" (Paris, 1843—) ; "Vie de M. Frayssinous" (Paris, 1844); "Vie du Pere Loriquet" (Paris, 1845).

Lagrange, Viede Mgr. Dupanloiip (Paris, 1886); L'amidela Religion, CIII, CIV. CXXXIX. CXL, etc.; Houtin. La contro- verse de V aposlolicite des eglises en Franee au XlXe siecle (Pans, 1903), 41, 236, 307; Arbellot. Documents inedils sur I'apos- tolal de S. Martial et sur Vantiquite des eglises de France (Paris, 18621; Annales de philosophie chretienne (March, 1861), III, 5 sqq., 165-82.

John A. Nainfa.

Henriquez, Crlsostomo, a Cistercian religious of the Spanish Congregation; b. at Madrid, 1594; d. 23 December, 1632, at Louvain. At the age of thirteen, after having finished his humanities, he entered the Cistercian monastery of Huerta, where he received the religious habit, and in 1612 was admitted to profes- sion. He was then sent by his superiors to different