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Rh to agitate that question. The messengers agreed to this, and Honorius wrote to the Patriarchs of Constantinople and Alexandria, making the same request.

Sophronius, who saw that the faith was in peril, wrote a paper, in which he proved from the Fathers that, according to the constant traditions of the Church, two wills and two operations should be recognized in Jesus Christ. He proved this to be the necessary consequence of the two natures. In despair of convincing Sergius and Cyrus, who had openly declared in favour of the contrary doctrine, he sent one of his suffragan bishops to Rome, hoping to overcome her hesitancy rather than to convert Constantinople or Alexandria. We are ignorant of the result of this embassy. Honorius died in 638, and was succeeded by Severinus, who in turn was succeeded soon after by John IV. It was during the brief pontificate of Severinus that the Emperor Heraclius published his, or Exposition, to give an official character to the Monothelite doctrine. This was addressed to all the bishops, and was solemnly accepted by those of Alexandria and Constantinople. It is not known whether Severinus approved it or not. But after the death of Heraclius, John IV. condemned it in a Roman council. We perhaps owe that condemnation to the explanations of the envoy of Sophronius. Sergius had died before this decision of the Roman council. Pyrrhus, his successor, set up in opposition to the decision of John IV. the letter of Honorius, John's predecessor. John attempted an apology; but the letters of Sergius and Honorius still exist; they prove that John's defence was untenable; that Honorius had perfectly understood Sergius; that he had answered him, agreeing with the letter he had received from him; that both rejected in a general way the two distinct wills and operations. It was with justice, then, that