11. So far the testimonies mentioned relate to the Latin Church. As regards the Greek Church, Cardinal Bona says that it is not known whether in the early centuries it recalled the Roman pontiff in the sacrifice of the Mass: "But whether in the first centuries Orthodox Greece commemorated the Roman pontiff is unclear" (Rer. Liturgicar, bk. 2, chap. 11, no. 3). Moreover Isaac Habertus admits that among the records of the early age, he has found none to establish that it was customary in the Oriental Church to commemorate the Roman pontiff during the celebration of Mass: "I could wish it was done and if it had been done I would approve of it, but even so I do not read that it was done." But he says that the name of the Roman Pontiff had been added to that of the Patriarch in the time of Pope Nicholas I, that is about 858, since the following words are found in several ancient copies of the Holy Liturgy of John Chrysostom: "Long be the days of most holy Nicholas the universal pope" (Observationes ad Pontificale Graecorum, pt. 8, observ. 12).

But Antonelli, whom We have praised, argues in his dissertation that it was customary in the Greek Church to commemorate the Roman Pontiff during Mass long before the period assigned by Habertus. He proves his point especially by the fact reported by Nicephorus in his in Historia Ecclesiast., bk. 16, chap. 17, where he depends on the testimony of a more ancient and serious historian, Basilius Cilix. Acacius, bishop of Constantinople, a supporter of the Eutychian heresy, prevailed on the emperor Zeno to publish his ill-fated edict, the Henoticon, which rendered void the definition of the holy Council of Chalcedon which opposed the heresy of Eutyches. When Pope Felix III could not ignore this and therefore deprived Acacius of communion, he had the audacity in the year of the Lord 484 to erase the name of the Roman pontiff Felix from the sacred diptychs in a new and hitherto unheard-of excess of rashness. For this reason the memory of Acacius was then condemned. The Greek church accepted this condemnation in the time of Pope Hormisdas and Emperor Justin, although the two predecessors of Hormisdas, Anastasius 11 and Symmachus, had failed to win this acceptance. So in the great church of Constantinople (whose example was doubtless followed by the other lesser churches of the east) the name of the Roman pontiff was in the sacred diptychs; therefore it must be asserted that he was prayed for by name during the celebration of Masses. Acacius is described as the first to erase this name and his deed was on this account particularly punished since, without any precedent, he committed a new sort of outrage till then unheard of, even though in former times there had been no lack of offense and disagreements between the Roman pontiffs and the bishops of the imperial city. It is thus abundantly proved that long before the time of Acacius and so in the early centuries, the name of the Roman pontiff was written in the sacred diptychs of the Greeks and thus it was customary to pray for him during the celebration of Mass.