energy" (miva qeandrikh; ejnevrgeia).^610 Sergius secured the consent of Pope Honorius (625–638),
who was afterwards condemned for heresy. Cyrus, the orthodox patriarch of Alexandria, published
the formula (633), and converted thousands of Monophysites.^611
But Sophronius, a learned and venerable monk in Palestine, who happened to be in
Alexandria at that time, protested against the compromise-formula as a cunning device of the
Monophysites. When he became patriarch of Jerusalem (in 633 or 634), he openly confessed, in a
synodical letter to the patriarchs, the doctrine of Dyotheletism as a necessary part of the Chalcedonian
Christology. It is one of the most important documents in this controversy.^612
A few years afterwards, the Saracens besieged and conquered Jerusalem (637); Sophronius
died and was succeeded by a Monotheletic bishop.
In the year 638 the Emperor issued, as an answer to the manifesto of Sophronius, an edict
drawn up by Sergius, under the title Exposition of the Faith (e[kqesi" th'" pivstew"), which
commanded silence on the subject in dispute, but pretty clearly decided in favor of Monotheletism.
It first professes the orthodox doctrine of the Trinity and incarnation in the Chalcedonian sense,
and then forbids the use of the terms "one" or "two energies" (miva or duvo ejnevrgeiai) since both
are heretically interpreted, and asserts one will (qevlhma) in Christ.^613
- Two synods of Constantinople (638 and 639) adopted the Ekthesis. But in the remote
provinces it met with powerful resistance. Maximus Confessor became the champion of Dyotheletism
in the Orient and North Africa, and Pope Martinus I. in the West. They thoroughly understood the
controversy, and had the courage of martyrs for their conviction.
Maximus was born about 580 of a distinguished family in Constantinople, and was for some
time private secretary of the Emperor Heraclius, but left this post of honor and influence in 630,
and entered a convent in Chrysopolis (now Scutari). He was a profound thinker and able debater.
When the Monotheletic heresy spread, he concluded to proceed to Rome, and passing through
Africa be held there, in the presence of the imperial governor and many bishops, a remarkable
disputation with Pyrrhus, who had succeeded Sergius in the see of Constantinople, but was deposed
and expelled for political reasons. This disputation took place in July, 645, but we do not know in
what city of Africa. It sounded all the depths of the controversy and ended with the temporary
conversion of Pyrrhus to Dyotheletism.^614
About the same time, several North-African synods declared in favor of the Dyotheletic
doctrine.
(^610) The phrase was borrowed from the mystic writings of Dionysius Areopagita (Epist. IV. ad Cajum). Maximus, who
was an admirer of Pseudo-Dionysius, gave this passage and a similar one from Cyril Of Alexandria a different meaning. See
Hefele, III. 129.
(^611) See the nine chapters of Cyrus in Mansi, XI. 563, and Hefele, III. 138.
(^612) It is preserved in the acts of the sixth oecumenical council. See Mansi, XV. 461-508; and Hefele, III. 159-166.
(^613) Mansi, X. 991 sq.; Hefele, III. 179 sq.
(^614) The disputation is printed in the Opera of Maximus, ed. Combefis, II. 159 sqq., and Migne, I. 287 sqq. Compare
Walch, IX. 203 sqq., and Hefele, III. 190-204. The report in Mansi, X. 709-760, is full of typographical errors (as Hefele says).
Maximus dealt in nice metaphysical distinctions, asθέλησις,βούλησις,ἐνέργεια,βουλευτικὸνθέλημα,ὑποστατικόν,
ἐξουσιαστικόν,προαιρετικόν,γνωμικόν,οἰκονομικόν. Pyrrhus returned afterwards to the see of Constantinople and adopted
the absurd theory of three wills in Christ, one personal anti two natural.