Monothelitism was a 7th - century Byzantine doctrine that accepted the teaching of two natures in Jesus Christ, as defined (451) at the Council of Chalcedon, but declared that he had only one will or mode of activity (energeia). The Monothelitic formula was adopted (624) by Byzantine Emperor Heraclius as a compromise that might be acceptable to the Monophysites (Monophysitism) of Egypt and Syria. monothelitism是一个第七-世纪拜占庭的教条地接受了教学的两个性质在耶稣基督，所界定的（ 4 51）在安理会的迦克墩，但宣称，他只有一个模式或将活动（ e nergeia） 。 m onothelitic公式通过（ 624 ）拜占庭帝国皇帝heraclius作为一个妥协，或许可以被接受，该monophysites （ monophysitism ）埃及和叙利亚。 Sergius, patriarch of Constantinople, championed the doctrine and won the support of the Egyptian and Armenian Monophysites.谢尔盖，君士坦丁堡宗主教，倡导的原则和韩元的支持，埃及和亚美尼亚monophysites 。
The Christological controversies of an earlier age soon reappeared, however.该christological争议较早的年龄，尽快重新出现，不过。 Sergius sought the support of Pope Honorius I, who approved the Monothelitic formula, specifically rejecting the Chalcedonian teaching of "two wills."谢尔盖寻求支持教宗挪，我谁批准monothelitic公式，特别是拒绝chalcedonian教学“两个遗嘱” 。 Monothelitism was condemned by Honorius's successors and by the Third Council of Constantinople (680). monothelitism谴责挪的接班人和第三届理事会君士坦丁堡（ 680 ） 。 Because the writings of Honorius had contributed to the spread of this teaching, he also was condemned, although he was not accused of the formal teaching of heresy.因为著作挪作出了贡献的蔓延，这教学，他还强烈谴责，虽然他没有被指控的正式教学的异端。
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Monothelitism was a heresy especially prevalent in the Eastern church in the seventh century which said that as Christ had but one nature (monophysitism) so he had but one will (Greek monos, "alone"; thelein, "to will"). monothelitism是一个邪教，特别是盛行于东部教会在第七世纪表示，作为基督，但一性质（ monophysitism ） ，使他，但一会（希腊monos ， “独” ; thelein ， “会” ） 。 Emperor Heraclius attempted to reconcile the monophysite bishops, who held that the human and divine natures in Christ were fused together to form a third, by offering in his ecthesis (statement of faith) in 638 the view that Christ worked through a divine - human energy.皇帝heraclius试图调和monophysite主教，谁认为，人类和神圣性，在基督里融合在一起，形成了三分之一，提供在他的ecthesis （声明信仰）在638认为，基督的工作，通过神-人类能源。 This compromise was at first accepted by Constantinople and Rome, but Sophronius soon to be Bishop of Jerusalem, organized the orthodox opposition to monothelitism.这一妥协是在第一次接受了君士坦丁堡和罗马，但sophronius不久将主教在耶路撒冷，有组织的东正教反对monothelitism 。 A fine defense of the person of Christ as one in two natures with two wills was given by John of Damascus.罚款的防卫人以基督为一在两个性质与两个遗嘱是由约翰大马士革。 The Council of Chalcedon had declared that "Christ has two natures."理事会迦克墩已宣布“基督有两个性质” 。 This was now amended by the Council of Constantinople, which declared that Christ had two wills, his human will being subject to his divine will.这是现在的修订理事会君士坦丁堡，宣布基督有两个遗嘱，他的人将受到他的神将。
WN
Kerr下午克尔
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
John of Damascus,
Exposition of the Orthodox Faith, III; A Harnack, History of Dogma, IV; AA Luce,
Monophysitism; HP Liddon, The Divinity of Our
Lord.约翰大马士革，博览会的东正教信仰，三;哈纳克，历史上的教条，四;机管局卢斯， monophysitism
;惠普利登，神我们的主。
(Sometimes written MONOTHELETES, from monotheletai, but the eta is more naturally transliterated into late Latin by i.) A heresy of the seventh century, condemned in the Sixth General Council. （有时书面monotheletes ，从monotheletai ，但埃塔是更自然的译音到晚拉丁美洲由一）邪教的第七世纪，谴责在第六次总理事会。 It was essentially a modification of Monophysitism, propagated within the Catholic Church in order to conciliate the Monophysites, in hopes of reunion.它基本上是一个改造monophysitism ，宣扬内部的天主教教会，以调解monophysites ，在希望的团聚。
THE THEOLOGICAL QUESTION神学问题
The Monophysites were habitually represented by their Catholic opponents as denying all reality to the human nature of Christ after the union.该monophysites人习惯于他们所代表的天主教对手无可否认，所有的现实，以人性基督后，联盟。 This was perhaps a logical deduction from some of their language, but it was far from being the real teaching of their chief doctors.这也许是合乎逻辑的推论，从他们的一些语言，但它远远没有得到真正的教学行政医生。
Yet at least it is certain that they made the unity of Christ (on which they insisted against real and supposed Nestorianizers) imply only one principle of intention and will, and only one kind of activity or operation (energeia).但至少可以肯定的是，他们所作的团结，基督（上，他们坚持对真实和假定nestorianizers ）意味着只有一个原则的意图和意志，只有一种活动或运作（ energeia ） 。 Personality seemed to them to be manifested in will and action; and they thought a single personality must involve a single will and a single category of action.人格，似乎他们可以表现在意志和行动;以及他们认为一个单一的人格，必须有一个单一的意志和单一类别的行动。 The Person of Christ, being divino-human, must therefore involve one divino-human will and one divino-human activity (see EUTYCHIANISM; MONOPHYSITES AND MONOPHYSITISM).人的基督，被divino人，因此，必须涉及一divino -人的意志和一divino -人类活动（见eutychianism ; monophysites和monophysitism ） 。
A. The two Wills.答：这两个遗嘱。
The Catholic doctrine is simple, at all events in its main lines.天主教教义很简单，在所有的活动在其主线。 The faculty of willing is an integral part of human nature: therefore, our Lord had a human will, since He took a perfect human nature.学院愿意是不可分割的一部分人性：因此，我们的主有一个人的意志，他就任以来一个完美的人性。 His Divine will on the other hand is numerically one with that of the Father and the Holy Ghost.他的神的意志，另一方面是数值1表明，父亲和圣灵。 It is therefore necessary to acknowledge two wills in Christ.因此，这是要承认两个遗嘱，在基督里。
But if the word will is taken to mean not the faculty but the decision taken by the will (the will willed, not the will willing), then it is true that the two wills always acted in harmony: there were two wills willing and two acts, but one object, one will willed; in the phrase of St. Maximus, there were duo thelemata though mia gnome.但如果Word将是指不系，但所作的决定会（将意志，而不是将愿意） ，那么，这是事实，这两个遗嘱始终采取行动，在和谐：有两个遗嘱，愿意和2行为，但一个对象，一会意志;词组在圣Maximus ，为有两人thelemata虽然米娅的GNOME 。 The word will is also used to mean not a decision of the will, but a mere velleity or wish, voluntas ut natura (thelesis) as opposed to voluntas ut ratio (boulesis).字会也被用来指不是一个决定的意愿，但仅velleity或希望， voluntas当的Natura （ thelesis ）作为反对voluntas对比率（ boulesis ） 。 These are but two movements of the same faculty; both exist in Christ without any imperfection, and the natural movement of His human will is perfectly subject to its rational or free movement.这些都是，但两个运动的同时，学院都存在着在基督里没有任何缺陷，与自然的运动，他的人的意志，是完全符合其理性或自由流动。 Lastly, the sensitive appetite is also sometimes entitled will.最后，敏感的胃口，有时也有权将。 It is an integral part of human nature, and therefore exists in the perfect human nature of Jesus Christ, but without any of the imperfection induced by original or actual sin: He can have no passions (in that sense of the word which implies a revolt against the reason), no concupiscence, no "will of the flesh".这是不可分割的一部分人性，因此，存在于完美人性的耶稣基督，但没有任何缺陷诱发原有的或实际的单仲偕：他可以没有激情（在这个意义上的字，这意味着反抗反对的原因） ，没有concupiscence ，没有“的意愿，肉中刺” 。 Therefore this "lower will" is to be denied in Christ, in so far as it is called a will, because it resists the rational will (it was in this sense that Honorius was said by John IV to have denied that Christ had a lower will); but it is to be asserted in Him so far as it is called will, because it obeys the rational will, and so is voluntas per participationem: in fact in this latter sense the sensual appetite is less improperly called will in Christ than in us, for quo perfectior est volens, eo magis sensualitas in eo de voluntate habet.因此，这种“低”是无可否认，在基督里，在至今，因为这是所谓一会，因为它抗拒理性的意志（正是在这个意义上说，挪是说，由约翰四已经否认这种说法。基督较低会） ;但它是要断言，在他而言，这是所谓的会，因为它服从理性的意志，所以是voluntas每participationem ：事实上，在这后一种意义上讲，感官的胃口是少不当，所谓的将在基督比在我们，因为维持现状perfectior预测volens ，雇佣条例更多sensualitas在雇佣条例德voluntate habet 。 But the strict Sense of the word will (votuntas, thelema) is always the rational will, the free will.但是，从严格意义上的Word将（ votuntas ， thelema ）始终是理性的意志，自由意志。 It is therefore correct to say that in Christ there are but two wills: the Divine will, which is the Divine nature, and the human rational will, which always acts in harmony with and in free subjection to the Divine will.因此，这是正确的说，在基督里有两个，但遗嘱：神将，这是神性，和人类理性的意志，始终行为在和谐与自由遭受的神将。 The denial of more than one will in Christ by the heretics necessarily involved the incompleteness of His human nature.剥夺一个以上的将在基督里所涉及的异端一定的不完备性，他的人性。 They confounded the will as faculty with the decision of the faculty.他们混淆，将作为学院与决定系。 They argued that two wills must mean contrary wills, which shows that they could not conceive of two distinct faculties having the same object.他们认为，两个遗嘱必须的意思，相反的遗嘱，这表明他们不能设想，两个不同的学系具有相同的对象。 Further, they saw rightly that the Divine will is the ultimate governing principle, to hegemonikon, but a free human will acting under its leadership seemed to them to be otiose.此外，他们认为是正确的指出，神将是最终的执政原则， hegemonikon ，但一个自由人的意志为署理其领导下，似乎他们可以otiose 。 Yet this omission prevents our Lord's actions from being free, from being human actions, from being meritorious, indeed makes His human nature nothing but an irrational, irresponsible instrument of the Divinity - a machine, of which the Divinity is the motive power.然而，这遗漏，防止我们的主的行动，从免费的，从人类的行动，从被功勋，的确使他的人性只不过是一个理性的，不负责任的文书神-一台机器，其中的神是动力。 To Severus our Lord's knowledge was similarly of one kind - He had only Divine knowledge and no human cognitive faculty.到塞维鲁我们的主的知识是同样的一类-他只是神的知识和没有人类认知学院。 Such thoroughgoing conclusions were not contemplated by the inventors of Monothelitism, and Sergius merely denied two wills in order to assert that there was no repugnance in Christ's human nature to the promptings of the Divine, and he certainly did not see the consequences of his own disastrous teaching.这种深入的结论，不是合同订立时所发明monothelitism ，谢尔盖只是否认两个遗嘱在以断言，有没有反感，在基督的人性向promptings的神，他当然没有看到的后果，他自己的灾难性教学。
B. The two operations乙两项行动
Operation or energy, activity (energeia, operatio), is parallel to will, in that there is but one activity of God, ad extra, common to all the three Persons; whereas there are two operations of Christ, on account of His two natures.运作或能源，活动（ energeia ，手术） ，是平行的意志，在这方面有一个活动的上帝，额外的广告，共同向所有3人，而有两个行动基督，就交代他的两个性质。 The word energeia is not here employed in the Aristotelean sense (actus, as opposed to potentia, dynamis), for this would be practically identical with esse (existentia), and it is an open question among Catholic theologians whether there is one esse in Christ or two.字energeia是不是在这里受聘于该aristotelean意识（ actus ，作为反对潜在的， dynamis ） ，这将是几乎一致的esse （ existentia ） ，它是一个开放式的问题，天主教神学家，其中是否有一esse在基督里或2 。 Nor does energeia here mean simply the action (as Vasquez, followed by de Lugo and others, wrongly held) but the faculty of action, including the act of the faculty.也不energeia在这里的意思很简单的行动（如今年九月，其次是德卢戈和其他人，错误地举行） ，但系的行动，包括法系。 Petavius has no difficulty in refuting Vasquez, by referring to the writers of the seventh century; but he himself speaks of duo genera operationum as equivalent to duo operationes, which introduces an unfortunate confusion between energeia and praxeis or energemata, that is between faculty of action and the multiple actions produced by the faculty. petavius有没有困难，在今年九月反驳，指的是作家的七世纪，但他自己谈到两人属operationum等同两人operationes ，其中介绍了一个不幸的混乱之间的energeia和praxeis或energemata ，这是学院之间的行动和多元的行动所产生的学院。 This confusion of terms is frequent in modern theologians, and occurs in the ancients, eg St. Sophronius.这种混乱的条款，是经常在现代神学家，并且发生在古人的，例如圣sophronius 。 The actions of God are innumerable in Creation and Providence, but His energeia is one, for He has one nature of the three Persons.行动是上帝在创造了无数和Providence ，但他的energeia是其中之一，因为他有一个性质的3人。 The various actions of the incarnate Son proceed from two distinct and unconfused energeiai, because He has two natures.各种行动的肉身的儿子从两个不同的和unconfused energeiai ，因为他有两个性质。 All are the actions of one subject (agent or principium quod), but are either divine or human according to the nature (principium quo) from which they are elicited.所有的行动之一，主题（代理人或原理和） ，但不是神或人类根据性质（原理现状）由他们所引起。 The Monophysites were therefore quite right in saying that all the actions, human and divine, of the incarnate Son are to be referred to one agent, who is the God-man; but they were wrong in inferring that consequently His actions, both the human and the Divine, must all be called "theandric" or "divino-human", and must proceed from a single divino-human energeia.该monophysites因此，说得很对的一切行动，人力和神圣的，肉身的儿子是被转介至一剂，谁是神人，但他们错了，在推断说，因此他的行动，无论人权和神圣的，都必须被称为“ theandric ”或“ divino人” ，要从一个单一的divino人energeia 。 St. Sophronius, and after him St. Maximus and St. John Damascene, showed that the two energeia produce three classes of actions, since actions are complex, and some are therefore mingled of the human and the divine.圣sophronius ，经过他的圣鲆和圣约翰达玛森，显示该两名energeia产生三个班的行动，因为行动是复杂的，有些是相互交织，因此，对人力和神圣。
(1) There are Divine actions exercised by God the Son in common with the Father and the Holy Ghost (eg the creation of souls or the conservation of the universe) in which His human nature bears no part whatever, and these cannot be called divino-human, for they are purely Divine. （ 1 ）有神圣的行动，行使上帝的儿子共同在与父亲和圣灵（例如创造的灵魂或养护宇宙）在他的人性的一部分，熊没有什么，这些不能称之为divino -人类，因为他们是纯粹的神。 It is true that it is correct to say that a child ruled the universe (by the communicatio idiomatum), but this is a matter of words, and is an accidental, not a formal predication - He who became a child ruled the universe as God, not as a child, and by an activity that is wholly Divine, not divino-human.这是事实，这是正确的指出，儿童统治宇宙（由通信idiomatum ） ，但，这是一个问题的话，是一个偶然的，不是一个正式的预测-他谁成为儿童统治宇宙的上帝，而不是作为一个孩子，由一个活动是完全的神，而不是divino人类。
(2) There are other Divine actions which the Word Incarnate exercised in and through His human nature, as to raise the dead by a word, to heal the sick by a touch. （ 2 ）有其他神的行动，这个词在肉身的行使，并通过他的人性，以提高死亡总之，要医治病人由一个触摸。 Here the Divine action is distinguished from the human actions of touching or speaking, though it uses them, but through this close connexion the word theandric is not out of place for the whole complex act, while the Divine action as exercised through the human may be called formally theandric, or divino-human.在这里，神圣的行动是有别于人类的行动，触摸或来说，虽然它使用他们，而是通过这种密切的Connexion公司字theandric是不是出于地方，为整个复杂的行为，而神圣的行动，行使通过人类可能所谓正式theandric ，或divino人类。
(3) Again, there are purely human actions of Christ, such as walking or eating, but these are due to the free human will, acting in response to a motion of the Divine will. （ 3 ）再次，有纯粹是人类行为的基督，如散步或进食，但这些都是由于人类的自由意志，代理在回应议案，神将。 These are elicited from a human potentia, but under the direction of the Divine.这些都是引起从人类潜在的，但指导下神圣的。 Therefore they are also called theandric, but in a different sense - they are materially theandric, humano-divine.因此，他们也称为theandric ，但在不同的意识-他们有实质上的t heandric，人类-神。 We have seen therefore that to some of our Lord's actions the word theandric cannot be applied at all; to some it can be applied in one sense, to others in a different sense.我们所看到的，因此我们的一些主的行动字theandric不能适用于所有;一些，它可以应用在某种意义上说，他人在不同的意义。 The Lateran Council of 649 anathematized the expression una deivirilis operatio, mia theandrike energeia, by which all the actions divine and human are performed.该拉特兰会649 anathematized表达的联合国协会deivirilis手术，米娅theandrike energeia ，其中的一切行动的神和人的演出。 It is unfortunate that the respect felt for the writings of Pseudo-Dionysius Areopagita has prevented theologians from proscribing the expression deivirilis operatio altogether.这是不幸的是，尊重感受到的著作伪狄奥尼修斯areopagita阻止了神学家，从禁制的表达deivirilis手术完全。 It has been shown above that it is correct to speak of deiviriles actus or actiones or energemata.它已被证明以上，这是正确的发言的deiviriles actus或actiones或energemata 。 The kaine theandrike energeia, of Pseudo-Dionysius was defended by Sophronius and Maximus as referring to the Divine energeia when producing the mixed (formally theandric) acts; theandric thus becomes a correct epithet of the Divine operation under certain circumstances, and that is all.该kaine theandrike energeia ，伪狄奥尼修斯是捍卫sophronius和鲆是指神energeia时，生产混合（正式theandric ）行为; theandric ，从而成为一个正确的epithet的神的运作在某些情况下，这是所有。
Though the Monophysites in general spoke of "one theandric operation", yet a speech of St. Martin at the Lateran Council tells us that a certain Colluthus would not go even so far as this, for he feared lest "theandric" might leave some operation to the human nature; he preferred the word thekoprepes, Deo decibilis (Mansi, X, 982).虽然monophysites在一般以“一theandric行动” ，但讲话的圣马丁在拉特兰会告诉我们，某colluthus不会去，即使如此，据此，为他担心，生怕“ theandric ”可能会留下一些运作以人性;他倾向于字thekoprepes ，教育署各分区办事处decibilis （曼西，第十， 982 ） 。 The denial of two operations, even more than the denial of two wills, makes the human nature of Christ an inanimate instrument of the Divine will.拒绝的两项行动，甚至多于否定两个遗嘱，使得人性的基督一无生命的工具，神将。 St. Thomas points out that though an instrument participates in the action of the agent who uses it, yet even an inanimate instrument has an activity of its own; much more the rational human nature of Christ has an operation of its own under the higher motion it receives from the divinity.圣托马斯指出，虽然一文书参加了行动的代理人，谁使用它，但即使是无生命的仪器有一个活动，其自身的;更为理性的人性基督有一个运作自己的下较高的议案它收到来自神。 But by means of this higher motion, the two natures act in concert, according to the famous words of St. Leo's Tome: "Agit enim utraque forma cum alterius communione quod proprium est; Verbo scilicet operante quod Verbi est, et carne exsequente quod carnis est. Unum horum coruscat miraculis, aliud succumbit injuriis" (Ep. 28, 4).但通过这一较高的议案，两项性质的行为，在演唱会，据著名的话，圣利奥的圣多美和普林西比： “ agit enim utraque形式上暨alterius communione和proprium预测; verbo scilicet operante和verbi预测，等卡尔exsequente和carnis估值unum霍鲁姆coruscat miraculis ， aliud succumbit injuriis “ （ ep. 28日， 4 ） 。 These words were quoted by Cyrus, Sergius, Sophronius, Honorius, Maximus, etc., and played a large part in the controversy.这些话所引述的赛勒斯，谢尔盖， sophronius ，挪，鲆等，起到了很大一部分，在争议。 This intercommunication of the two operations follows from the Catholic doctrine of the perichoresis, circuminsessio, of the two unconfused and inseparable natures, as again St. Leo: "Exprimit quidem sub distinctis actionibus veritatem suam utraque natura, sed neutra se ab alterius connexione disjungit" (Serm. liv, 1).这互通的两项行动如下从天主教教义的perichoresis ， circuminsessio ，两个unconfused和不可分割的性质，作为再次圣利奥说： “ exprimit quidem小组distinctis actionibus veritatem suam utraque的Natura ，硒的SED纽特勒抗体alterius connexione disjungit ” （ serm.丽芙， 1 ） 。 St. Sophronius (Mansi, XI, 480 sqq.) and St. Maximus (Ep. 19) expressed this truth at the very outset of the controversy as well as later; and it is insisted upon by St. John Damascene.圣sophronius （曼西，第十一， 480 sqq ）和圣鲆（ ep. 19日）表示，这个真理在一开始的争议，以及稍后;这是坚持由圣约翰大马士革。 St. Thomas (III, Q. xix, a. 1) well explains it: "Motum participat operationem moventis, et movens utitur operatione moti, et sic utrumque agit cum communicatione alterius".圣托马斯（三，问：第十九答： 1 ） ，以及解释说： “ motum participat operationem moventis等movens utitur operatione moti ，碳化硅等utrumque agit暨communicatione alterius ” 。 Krüger and others have doubted whether it could be said that the question of two operations was already decided (as Loofs held), in Justinian's time. krüger和其他质疑是否可以说，问题的两项行动已经决定（ loofs举行） ，在查士丁尼的时间。 But it seems that St. Leo's words, yet earlier, were clear enough.但似乎圣利奥的话，但较早前，不够清晰。 The writings of Severus of Antioch assumed that his Catholic opponents would uphold two operations, and an obscure monk in the sixth century, Eustathius (De duabus naturis, PG, LXXXVI, 909) accepts the expression.著作塞维鲁安提假定他的对手，天主教会坚持的两项行动，和一个晦涩的和尚在第六世纪，欧斯塔修斯（德duabus naturis页， lxxxvi ， 909 ）接受的表达。 Many of the numerous citations from the Greek and Latin Fathers adduced at the Lateran Council and on other occasions are inconclusive, but some of them are clear enough.许多许多的引文，从希腊和拉丁美洲的父亲提出在拉特兰会和在其他场合是定论，但他们中的一些是不够清楚。 Really learned theologians like Sophronius and Maximus were not at a loss, though Cyrus and Honorius were puzzled.据悉，真正的神学家一样， sophronius和鲆并非处于亏损，虽然赛勒斯和挪感到疑惑。 The Patriarch Eulogius of Alexandria (580-607) had written against those who taught one will, but his work was unknown to Cyrus and Sergius.老人家eulogius亚历山德里亚（ 580-607 ）曾致函对那些谁教一会，但他的工作是陌生的赛勒斯和谢尔盖。
HISTORY历史
The origin of the Monothelite controversy is thus related by Sergius in his letter to Pope Honorius.原产地的monothelite的争议，因此，相关的，由谢尔盖在他的信中向教宗挪。 When the Emperor Heraclius in the course of the war which he began about 619, came to Theodosiopolis (Erzeroum) in Armenia (about 622), a Monophysite named Paul, a leader of the Acephali, made a speech before him in favour of his heresy.当皇帝heraclius在这个过程中的战争，他开始约619 ，来theodosiopolis （埃尔泽鲁姆）在亚美尼亚（约622 ） ， monophysite名为保罗，一个领导人对acephali ，发表了讲话之前，他在赞成他的异端邪说。 The emperor refuted him with theological arguments, and incidentally made use of the expression "one operation" of Christ.皇帝驳斥他与神学的论点，顺便利用了表达“一个行动”基督的。 Later on (about 626) he inquired of Cyrus, Bishop of Phasis and metropolitan of the Lazi, whether his words were correct.在稍后（约626 ） ，他询问了赛勒斯，主教phasis和都市的lazi ，无论是他的话是正确的。 Cyrus was uncertain, and by the emperor's order wrote to Sergius the Patriarch of Constantinople, whom Heraclius greatly trusted, for advice.赛勒斯是不确定的，由皇帝的命令，写信给谢尔盖老人家君士坦丁堡，其中heraclius极大信任，征询他们的意见。 Sergius in reply sent him a letter said to have been written by Mennas of Constantinople to Pope Vigilius and approved by the latter, in which several authorities were cited for one operation and one will.谢尔盖在答复中向他发出的信中说，已撰写mennas君士坦丁堡教宗vigilius并批准了后者，在这几个机关列举了为一的运作及一会。 This letter was afterwards declared to be a forgery and was admitted to be such at the Sixth General Council.这封信是后来被宣布为伪造的，并承认是这样在第六届总理事会。 Nothing more occurred, according to Sergius, until in June, 631, Cyrus was promoted by the emperor to the See of Alexandria.没有更多的发生，据谢尔盖，直到今年6月， 631 ，赛勒斯晋升，由天皇向看到的亚历山大。 The whole of Egypt was then Monophysite, and it was constantly threatened by the Saracens.整个埃及，当时monophysite ，而且它不断受到威胁撒拉逊人。 Heraclius was doubtless very anxious to unite all to the Catholic Church, for the country was greatly weakened by the dissensions of the heretics among themselves, and by their bitterness against the official religion. heraclius无疑是非常渴望，团结一切向天主教教会，为国是，大大削弱了由纠纷的异端之间，以及他们对苦味的官方宗教。 Former emperors had made efforts for reunion, but in the fifth century the Henoticon of Zeno had been condemned by the popes yet had not satisfied all the heretics, and in the sixth century the condemnation of the Three Chapters had nearly caused a schism between East and West without in the least placating the Monophysites.前皇帝已作出努力，为团聚，但在第五世纪henoticon的芝诺已谴责由教皇还不满意，所有异端，并在第六世纪的谴责的3个章节几乎造成分裂之间的东部和西没有在最不发达国家安抚该monophysites 。 Cyrus was for the moment more successful.赛勒斯是目前较为成功的。 Imagining, no doubt, as all Catholics imagined, that Monophysitism involved the assertion that the human nature of Christ was a nonentity after the Union, he was delighted at the acceptance by the Monophysites of a series of nine Capitula, in which the Chalcedonian "in two natures" is asserted, the "one composite hypostasis", and physike kai kath hypostasin enosis, together with the adverbs asygchytos, atreptos, analloiotos.想象，毫无疑问，作为所有天主教徒的想象，这monophysitism涉及断言人性基督是一个架空后，联盟，他很高兴在接受由monophysites了一系列的九capitula ，在该chalcedonian “在二性“是断言， ”一个复合本质“ ，并physike启kath hypostasin希塞统一，再加上副词asygchytos ， atreptos ， analloiotos 。 St. Cyril, the great doctor of the Monophysites, is cited; and all is satisfactory until in the seventh proposition our Lord is spoken of as "working His Divine and His human works by one theandric operation, according to the divine Dionysius".圣西里尔，伟大的医生的monophysites ，是引用;所有是令人满意的，直到在第七届命题，我们的主是讲“工作了他的神和他的人类工程，由1 theandric运作，根据神圣的教士” 。 This famous expression of the Pseudo-Dionysius the Areopagite is taken by modern critics to show that he wrote under Monophysite influences.这一著名的表达伪狄奥尼修斯该areopagite是采取现代的批评，显示他写道：根据monophysite的影响。 But Cyrus believed it to be an orthodox expression, used by Mennas, and approved by Pope Vigilius.但赛勒斯认为，这是一个正统的表达，所用的mennas ，并批准了由教宗vigilius 。 He was triumphant therefore at the reunion to the Church of a large number of Theodosian Monophysites, so that, as Sergius phrases it, all the people of Alexandria and nearly all Egypt, the Thebaid, and Libya had become of one voice, and whereas formerly they would not hear even the name of St. Leo and of the Council of Chalcedon, now they acclaimed them with a loud voice in the holy mysteries.他是战无不胜的，因此在团聚，以教会了一大批theodosian monophysites ，因此，作为谢尔盖词组，全体人民的亚历山大和几乎所有的埃及， thebaid ，和利比亚已成为一个声音，和以前他们不会听，甚至名称圣利奥和理事会迦克墩，现在他们称赞他们大声在神圣的奥秘。 But the Monophysites saw more clearly, and Anastasius of Mount Sinai tells us that they boasted "they had not communicated with Chalcedon, but Chalcedon with them, by acknowledging one nature of Christ through one operation".但monophysites更清楚地看到，和斯达西的西奈山告诉我们，他们自己吹嘘的“他们还没有沟通，迦克墩，但迦克墩，与他们所承认一个性质，基督通过一个行动” 。
St. Sophronius, a much venerated monk of Palestine, soon to become Patriarch of Jerusalem, was in Alexandria at this time.圣sophronius ，更崇敬的和尚，巴勒斯坦，不久将成为主教在耶路撒冷，是在亚历山德里亚在这个时候。 He strongly objected to the expression "one operation", and unconvinced by Cyrus's defence of it, he went to Constantinople, and urged on Sergius, upon whose advice the expression had been used, that the seventh capitulum must be withdrawn.他强烈反对，以表达“一个行动” ，和信服赛勒斯的辩护，他到君士坦丁堡，并敦促对谢尔盖后，其意见的表达已被用作，即第七capitulum必须予以撤销。 Sergius thought this too hard, as it would destroy the union so gloriously effected; but he was so far impressed that he wrote to Cyrus that it would be well for the future to drop both expressions "one operation" and "two operations", and he thought it necessary to refer the whole question to the pope.谢尔盖认为，这是太辛苦，因为它会破坏联盟，使光荣的影响;但他至今印象深刻，他写信给赛勒斯，这将是未来的良好下降，均表达“一个行动”和“两个行动” ，和他认为有必要提及的整个问题向教宗。 (So far his own story.) This last proceeding must warn us not to judge Sergius too harshly. （到目前为止，他自己的故事。 ）这个最后的程序必须提醒我们不要法官谢尔盖过于严厉。 It may be invention that he was born of Monophysite parents (so Anastasius of Sinai); at all events he was an opponent of the Monophysites, and he based his defence of "one operation" on the citations of Fathers in the spurious letter of his orthodox predecessor Mennas, which he believed to have had the approval of Pope Vigilius.它可能是发明，他出生的monophysite父母（使斯达西的西奈半岛） ;在所有的事件，他是对手的monophysites ，他基于他的辩护“一个行动”对引文的父亲在杂散信他的东正教会的前任mennas ，他认为有批准教宗vigilius 。 He was a politician who evidently knew little theology.他是一位政治家，显然谁知道小神学。 But he had more to answer for than he admits.但他更多的回答，比他坦承。 Cyrus had not really been doubtful at first.赛勒斯并没有真的被怀疑在第一。 His letter to Sergius with great politeness explains that he had said the emperor was wrong, and had quoted the famous words of St. Leo's Tome to Flavian: "Agit utraque natura cum alterius communione quod proprium est" as plainly defining two distinct but inseparable operations; Sergius was responsible for leading him into error by sending him the letter of Mennas.他写信给谢尔盖与伟大的礼貌解释说，他曾表示，天皇是错误的，并引用了这句名言，圣利奥的圣多美和普林西比，以弗拉维安： “ agit utraque的Natura暨alterius communione和proprium预测： ”由于明显的界定两种截然不同的，但不可分割的行动;谢尔盖是负责领导把他的错误，派出他的信mennas 。 Further, St. Maximus tells us that Sergius had written to Theodore of Pharan asking his opinion; Theodore agreed.此外，圣鲆告诉我们，谢尔盖曾写信给西奥多的pharan问他的意见;西奥多表示同意。 (It is probable that Stephen of Dora was mistaken in making Theodore a Monothelite before Sergius.) He also worked upon the Severian Paul the one-eyed, the same with whom Heraclius had disputed. （这是可能斯蒂芬的多拉是错误的决策西奥多一monothelite之前，谢尔盖） 。他还工作后，谢韦里安保禄二世的一眼睛，同时与谁heraclius曾引起争议。 He had requested George Arsas, a Monophysite follower of Paul the Black of Antioch, to furnish him with authorities for the "one operation", saying in his letter that he was ready to make a union on this basis.他曾要求乔治arsas ， monophysite追随者，保罗黑色的安提阿，提供他与当局为“一个行动” ，说他在信中说，他愿为此作出了工会在此基础上。 The Alexandrian St. John the Almsgiver (609 or 619) had taken this letter from Arsas with his own hand, and was only prevented by the irruption of the Saracens (619) from using it to obtain the deposition of Sergius.该亚历山大圣约翰almsgiver （ 609或619 ）已采取此信由arsas用自己的手，才阻止了由突的撒拉逊人（ 619 ）使用它，以获取沉积谢尔盖。
In the letter to Honorius, Sergius unwittingly develops another heresy.在信中向挪，谢尔盖在不知不觉发展的另一个异端。 He admits that "one operation", though used by a few Fathers, is a strange expression, and might suggest a denial of the unconfused union of two natures.他承认“一个行动” ，虽然使用了由少数的父亲，是个奇怪的表达，并可能建议否定了该unconfused联盟的两个性质。 But the "two operations" are also dangerous, by suggesting "two contrary wills, as though when the Word of God wished to fulfil His saving Passion, His humanity resisted and contradicted His will, and thus two contrary wills would be introduced, which is impious, for it is impossible that in the same subject there should be two wills at once, and contrary to one another as to the same thing".但“两个行动”是也很危险，暗示“两种相反的遗嘱，虽然当上帝的话，希望履行其节省的激情，他的人性抵制和矛盾，他的意愿，因此，两种相反的遗嘱，将介绍，这是impious ，因为它是不可能在同一学科上应该有两个遗嘱，在一次，相反到另一个以同样的事情“ 。 So far he is right; but he continues: "For the saving doctrine of the holy Fathers clearly teaches that the intellectually animated flesh of the Lord never performs its natural movement apart from, and by its own impetus contrariwise to, the direction of the Word of God hypostatically united to it, but only at the time and in the manner and to the extent that the Word of God wishes," just as our body is moved by our rational soul.到目前为止，他是正确的;但他继续说： “为节省学说的圣教父明确教导说，智力动画肉主从来没有履行其自然的运动，除了和其本身的动力， contrariwise ，方向字上帝的hypostatically美国给它，但只有在时间和方式及程度天主的圣言的意愿， “正如我们的身体是提出我们的理性的灵魂。 Here Sergius speaks of the natural will of the flesh, and of the Divine will, but makes no mention of the higher free will, which indeed is wholly subject to the Divine will.在这里谢尔盖谈自然的意志，肉中刺，和神将，但没有提及较高的自由意志，这的确是完全受到神的意志。 He may indeed be understood to include this intellectual will in "the intellectually animated flesh", but his thought is not clear, and his words simply express the heresy of one will.他确实可能被理解为包括智力，这将在“智力动画肉” ，但他的思想是不明确，和他的话只是表达异端的一会。 He concludes that it is best simply to confess that "the only begotten Son of God, who is truly both God and Man, works both the Divine and the human works, and from one and the same incarnate Word of God proceed indivisibly and inseparably both the Divine and the human operations as St. Leo teaches: Agit enim utraque, etc."他得出结论认为，这是最好的，只不过是坦白地说： “唯一的begotten上帝的儿子，谁是真正的上帝和两个男子，工程都神和人类工程，并从同一个肉身的神的话语进行不可分割的和不可分割的两个神和人类行动的圣利奥教导： agit enim utraque等“ If these words and the quotation from St. Leo mean anything, they mean two operations; but Sergius's error lies precisely in deprecating this expression.如果这些话和报价从圣利奥意味着什么，他们所指的两次行动，但谢尔盖的错误在于，正是在这deprecating表达。 It cannot be too carefully borne in mind that theological accuracy is a matter of definition, and definition is a matter of words.它不能太小心紧记，即神学的准确性是一个问题的定义，定义是一个问题的话。 The prohibition of the right words is always heresy, even though the author of the prohibition has no heretical intention and is merely shortsighted or confused.禁止权的话永远是异端邪说，即使作者的禁止并没有打算和异端邪说，只是短视或混淆。 Honorius replied reproving Sophronius, and praising Sergius for rejecting his "new expression" of "two operations".挪回答谴责sophronius ，并赞扬谢尔盖拒绝他的“新表达” ， “两个行动” 。 He approves the recommendations made by Sergius, and has no blame for the capitula of Cyrus.他批准所提出的建议，谢尔盖，并没有责怪为capitula的赛勒斯。 In one point he goes further than either, for he uses the words: "Wherefore we acknowledge one Will of our Lord Jesus Christ."在1点，他更进一步比，因为他使用的话： “ wherefore我们承认一的意志，我们的主耶稣基督” 。 We may easily believe the testimony of Abbot John Symponus, who wrote the letter for Honorius, that he intended only to deny a lower will of the flesh in Christ which contradicted His higher will, and that he was not referring at all to His Divine will; but in connexion with the letter of Sergius such an interpretation is scarcely the more obvious one.我们可以很容易地相信的证词住持约翰symponus ，谁写的信，为挪，他打算只否认较低的意志，肉中刺在基督里，这违背了他更高的意志，他是不是指在所有向他的神会;但在Connexion公司与信谢尔盖这样的解释是，几乎没有较明显的一个。 It is clear that Honorius was not any more a wilful heretic than was Sergius, but he was equally incorrect in his decision, and his position made the mistake far more disastrous.很显然，挪没有更多的故意邪教比谢尔盖，但他同样不正确在他的决定，和他的立场作出了错误来得是灾难性的。 In another letter to Sergius he says he has informed Cyrus that the new expressions, one and two operations, are to be dropped, their use being most foolish.在另一封信中，以谢尔盖他说，他已通知赛勒斯表示，新的表达， 1和2的行动，这些资金将下降，他们正在使用的最愚蠢的。
In one of the last four months of 638 effect was given to the pope's letter by the issue of an "Exposition" composed by Sergius and authorized by the emperor; it is known as the Ecthesis of Heraclius.在最后一个4个月的638的作用是给教宗的信是由问题一“博览会”的组成，由谢尔盖，并授权由皇帝;据了解，作为ecthesis的heraclius 。 Sergius died 9 Dec., a few days after having celebrated a council in which the Ecthesis was acclaimed as "truly agreeing with the Apostolic teaching", words which seem to be a reference to its being founded on the letter of Honorius.谢尔盖死亡， 12月9日，几天后，庆祝安理会在该决议ecthesis被赞誉为“真正同意使徒教学” ，换言之，这似乎是一个参考，以正其基础上的信中挪。 Cyrus received the news of this council with great rejoicings.赛勒斯收到的消息，本会与伟大rejoicings 。 The Ecthesis itself is a complete profession of Faith according to the five General Councils.该ecthesis本身是一个完整的专业信念，根据该5名一般议会。 Its peculiarity consists in adding a prohibition of the expression one and two operations, and an assertion of one will in Christ lest contrary wills should be held.其构成的特殊性，在加入禁止表达一个及两个行动，并断言一项一将在基督里，以免相反的遗嘱，应举行。 The letter of Honorius had been a grave document, but not a definition of Faith binding on the whole Church.信中挪已经严重的文件，但不是一个定义，信仰的约束力，整个教会。 The Ecthesis was a definition.该ecthesis是一个定义。 But Honorius had no cognizance of it, for he had died on 12 Oct. The envoys who came for the emperor's confirmation of the new Pope Severinus refused to recommend the Ecthesis to the latter, but promised to lay it before him for judgment (see MAXIMUS OF CONSTANTINOPLE).但挪没有认识到它，因为他已死亡， 10月12日使节谁上台，为皇帝的确认新教宗塞维里努斯拒绝推荐ecthesis关于后者，但承诺奠定之前，他的判断（见鲆君士坦丁堡） 。 Severinus, not consecrated until May, 640, died two months later, but not without having condemned the Ecthesis.塞维里努斯，而不是consecrated直到5月， 640死亡，两个月后，但不不必谴责ecthesis 。 John IV, who succeeded him in December, lost no time in holding a synod to condemn it formally.约翰四，谁成功，他在12月，失去了没有时间在举行主教会议，谴责它正式。 When Heraclius, who had merely intended to give effect to the teaching of Honorius, heard that the document was rejected at Rome, he disowned it in a letter to John IV, and laid the blame on Sergius.当heraclius ，谁只是打算以落实教学挪，听说该文件被拒绝在罗马，他disowned它在一封信中向约翰四，并奠定了责任归咎于谢尔盖。 He died Feb., 641.他死于2月， 641 。 The pope wrote to the elder son of Heraclius, saying that the Ecthesis would doubtless now be withdrawn, and apologizing for Pope Honorius, who had not meant to teach one human will in Christ.教宗写信给长子heraclius ，称该ecthesis将毫无疑问，现在被撤回，并为教宗道歉，挪，谁没有意思，教导一人的意志为在基督里。 St. Maximus Confessor published a similar defence of Honorius, but neither of these apologists says anything of the original error, the forbidding of the "two operations, which was soon to become once more the principal point of controversy. In fact on this point no defence of Honorius was possible. But Pyrrhus, the new Patriarch of Constantinople, was a supporter of the Ecthesis and confirmed it in a great council, which St. Maximus, however, reproves as irregularly convoked. After the death of Constantine and the exile of his brother Heracleonas, Pyrrhus himself was exiled to Africa Here he was persuaded in a famous controversy with St. Maximus (qv) to renounce the appeal to Vigilius and Honorius and to condemn the Ecthesis; he went to Rome and made his submission to Pope Theodore, John IV having died (Oct., 642).圣鲆忏悔发表了类似的辩护挪，但既不是这些辩护说，任何对原来的错误，禁止把“两项行动，这是不久将成为一次更主要的争议点。事实上，在这一点上没有辩护挪是可能的。但pyrrhus ，新的主教君士坦丁堡，是一个支持者的ecthesis ，并证实它在一个伟大的理事会，圣鲆，不过，谴责作为不规则召集。去世后，君士坦丁和流亡他的兄弟heracleonas ， pyrrhus自己是被流放到非洲在这里他被说服，在一个著名的争议，与圣鲆（请参阅）放弃上诉vigilius和挪并谴责ecthesis ;他到罗马和他提交给教宗西奥多约翰四有死亡（ 10月， 642 ） 。
Meanwhile protests from the East were not wanting.与此同时，抗议从东不想要。 St. Sophronius, who, after becoming Patriarch of Jerusalem, died just before Sergius, had yet had time to publish at his enthronization a formal defence of the dogma of two operations and two wills, which was afterwards approved by the sixth council.圣sophronius ，谁，后成为主教在耶路撒冷，死亡前谢尔盖，尚未有时间公布在他的enthronization一个正式的辩护的教条的两次行动和两个遗嘱，这是事后批准的第六届理事会。 This remarkable document was the first full exposition of the Catholic doctrine.这出色的文件是第一次全面地阐述了天主教教义。 It was sent to all the patriarchs, and St. Sophronius humbly asked for corrections.它被送往所有patriarchs ，和圣sophronius谦虚地问更正。 His references to St. Leo are interesting, especially his statement: "I accept all his letters and teachings as proceeding from the mouth of Peter the Coryphæus, and I kiss them and embrace them with all my soul".他的提述圣利奥是有趣，尤其是他的声明说： “我接受他的所有信件和教诲，作为从口彼得大帝coryphæus ，我亲吻和拥抱他们，他们与所有我的灵魂” 。 Further on he speaks of receiving St. Leo's definitions as those of Peter, and St. Cyril's as those of Mark.进一步对他说，接受圣利奥的定义，这些彼得，和圣西里尔的那些马克。 He also made a large collection of testimonies of the Fathers in favour of two operations and two wills.他还提出了大量收集的证词，父亲在赞成的两次行动和两个遗嘱。 He finally sent to Rome Stephen, Bishop of Dora, the first bishop of the patriarchate, who has given us a moving description of the way in which the saint led him to the holy place of Calvary and there charged him, saying: "Thou shalt give an account to the God who was crucified for us in this holy place, in His glorious and awful advent, when He shall come to judge the living and the dead, if thou delay and allow His Faith to be endangered, since, as thou knowest, I am myself let, by reason of the invasion of the Saracens which is come upon us for our sins. Swiftly pass, then, from end to end of the world, until thou come to the Apostolic See, where are the foundations of the holy doctrines. Not once, not twice, but many times, make clearly known to all those holy men there all that has been done; and tire not instantly urging and beseeching, until out of their apostolic wisdom they bring forth judgment unto victory."他最后发送到罗马斯蒂芬，主教多拉，第一主教，牧，谁给了我们一个移动的说明以何种方式圣使他神圣的地方calvary和有落案控告他，他说： “你举一个帐户，以上帝谁被钉在十字架上为我们在这神圣的地方，在他的光辉和可怕的来临，当他应来判断活人与死人，如果你拖延，并允许他的信仰受到威胁，因为正如你knowest ，我自己让，理由入侵的撒拉逊人是来后，我们为我们的罪孽。迅速通过，然后从端到端的世界，直到你来使徒看到，哪里的基础神圣的教条。不只一次，不是两次，而是很多次，作出清楚知道所有这些神圣的男子有所有已经完成的;和轮胎不立即督促和beseeching ，直到离开自己的使徒的智慧，他们带来的判断，提出了祂的胜利。 “ Urged by almost all the orthodox bishops of the East, Stephen made his first journey to Rome.敦促几乎所有的东正教会主教的东，斯蒂芬，他首次前往罗马。 On the death of St. Sophronius, his patriarchal see was invaded by the Bishop of Joppa, a supporter of the Ecthesis.对死亡的圣sophronius ，他的父权见是侵略的主教约帕，支持者的ecthesis 。 Another heretic sat in the See of Antioch.另一邪教星期六，在看到安提。 At Alexandria the union with the Monophysites was shortlived.在亚历山大联盟与monophysites是短暂的。 In 640 the city fell into the hands of the Arabians under Amru, and the unfortunate heretics have remained until today (save for a few months in 646) under the rule of the infidel.在640个城市陷入手中的阿拉伯下阿姆鲁，不幸的异端一直到今天（节省了数个月在646 ）的统治下，异教徒。 Thus the whole of the Patriarchates of Constantinople, Antioch, Jerusalem, and Alexandria were separated from Rome.因此，整个的patriarchates君士坦丁堡，安提阿，耶路撒冷，和亚历山大分离，从罗马。 Yet no doubt, except in Egypt, the great number of the bishops and the whole of their flocks were orthodox and had no wish to accept the Ecthesis.但毫无疑问，除了在埃及，大量的主教们和整个他们的鸡群被正统，并无意接受ecthesis 。
The bishops of Cyprus, independent of any patriarch, held a synod 29 May, 643, against the Ecthesis.主教塞浦路斯，独立于任何主教，主教举行了5月29日， 643 ，对ecthesis 。 They wrote to Pope Theodore a letter of entreaty: "Christ, our God, has instituted your Apostolic chair, O holy head, as a God-fixed and immovable foundation. For thou, as truly spake the Divine Word, art Peter, and upon thy foundation the pillars of the Church are fixed, and to thee He committed the keys of the kingdom of Heaven. He ordered thee to bind and loose with authority on earth and in heaven. Thou art set as the destroyer of profane heresies, as Coryphæus and leader of the orthodox and unsullied Faith. Despise not then, Father, the Faith of our Fathers, tossed by waves and imperilled; disperse the rule of the foolish with the light of thy divine knowledge, O most holy. Destroy the blasphemies and insolence of the new heretics with their novel expressions. For nothing is wanting to your orthodox and pious definition and tradition for the augmentation of the Faith amongst us. For we - O inspired one, you who hold converse with the holy Apostles and sit with them - believe and confess from of old since our very swaddling clothes, teaching according to the holy and God-fearing Pope Leo, and declaring that 'each nature works with the communion of the other what is proper to it'", etc. They declare themselves ready to be martyred rather than forsake the doctrine of St. Leo: but their Archbishop Sergius, when the persecution arose, was found on the side of the persecutors, not of the martyrs.他们写信给教宗西奥多信entreaty ： “基督，我们的上帝，建立了您的使徒主席，澳神圣的头部，作为一个上帝的固定和不动产的基础。你，因为真正spake神圣的字眼，艺术，黄匡源，经你的基础支柱，教会都是固定的，和你的他承诺的关键所在天国，他下令你的约束和松散与管理局在地球上和天堂。你的艺术定为驱逐舰的异端邪说的亵渎，作为coryphæus和领导人对东正教和unsullied的信仰。鄙视不那么，父亲的信念，我们的父辈，翻腾的海浪和危害;驱散法治的愚蠢与轻你的神的知识，澳最神圣的。摧毁blasphemies和横蛮对新异端与他们的小说表现形式。无关，是要你的东正教和虔诚的定义和传统为隆乳的信念，在我们中间。为我们-邻的灵感之一，你谁举行逆向与圣使徒和他们坐在一起-相信和承认，从旧，因为我们非常swaddling衣服，教学，根据教廷和敬畏上帝，教宗利奥，并宣称'每个工程的性质与共融的其他什么是适当的给它“ ，等他们宣布自己随时可以烈属，而非放弃学说圣利奥：但他们的大主教谢尔盖，当迫害的出现，被发现在该方面的迫害者，而不是烈士。 It is abundantly clear that St. Maximus and his Constantinopolitan friends, St. Sophronius and the bishops of Palestine, Sergius and his suffragans, had no notion that the Apostolic See had been compromised by the letters of Honorius, but they look to it as the only port of salvation.这是昭然若揭，圣鲆和他的constantinopolitan的朋友，圣sophronius和主教巴勒斯坦，谢尔盖和他的suffragans ，没有概念，即使徒看到已经失密由信挪，但他们看中了它作为唯一的港口救赎。 Similarly in 646 the bishops of Africa and the adjoining islands held councils, in the name of which the primates of Numidia, Byzacene and Mauritania sent a joint letter to Pope Theodore, complaining of the Ecthesis: "No one can doubt that there is in the Apostolic See a great and unfailing fountain pouring forth waters for all Christians", and so forth.同样在646的主教们，非洲和毗邻的离岛举行的议会，在名称，其中灵长类动物的努米底亚， byzacene和毛里塔尼亚联合发出一封信给教宗西奥多，抱怨的ecthesis ： “没有人可以怀疑是有，在使徒看到一个伟大的和始终如一的喷泉浇筑，提出了水域为所有基督信徒“ ，等等。 They enclose letters to the emperor and to the patriarch Paul, to be sent to Constantinople by the pope.他们附上封信给皇帝和主教保罗，被发送到君士坦丁堡由教宗。 They are afraid to write directly, for the former governor, Gregory (who had presided at the disputation of his friend St. Maximus with Pyrrhus) had revolted and made himself emperor, and had just been defeated; this was a blow to orthodoxy, which it brought into discredit at Constantinople.他们害怕直接写信，为前总督，格雷戈里（谁主持在争议他的朋友圣鲆与pyrrhus ）曾反抗，并提出自己的皇帝，和刚刚被打败，这是一个打击正统，它带入抹黑于君士坦丁堡。 Victor, elected primate of Carthage after the letters were written, added one of his own.胜利者，当选为灵长类动物的迦太基后，信的书面补充说，他的一个自己。
Paul the patriarch whom the Emperor Constans had substituted for Pyrrhus, had not been acknowledged by Pope Theodore, who demanded of him that Pyrrhus should first be tried by a council before two representatives of the Holy See.郑明训主教，其中皇帝constans已取代pyrrhus ，尚未承认教皇西奥多，谁要求他pyrrhus应先交由立法会前，两位代表罗马教廷。 Paul's reply is preserved: the views he exposes are those of the Ecthesis, and he defends them by referring to Honorius and Sergius.保罗的答复是保存：意见，他暴露了那些该ecthesis ，他辩护，他们所指的挪和谢尔盖。 Theodore pronounced a sentence of deposition against him, and Paul retaliated by destroying the Latin altar which belonged to the Roman See in the palace of Placidia at Constantinople, in order that the papal envoys might be unable to offer the Holy Sacrifice; he also persecuted them, together with many orthodox laymen and priests, by imprisonment, exile, or stripes.西奥多宣判刑期沉积对他，和保罗的报复，破坏拉丁美洲的神龛，是属于罗马看到，在宫placidia在君士坦丁堡，为了使教皇特使可能无法提供圣地牺牲;他还迫害他们，再加上许多东正教外行和司铎，监禁，流放，或条纹。 But Paul, in spite of this violence, had no idea of resisting the definitions of Rome.但保罗，尽管有这种暴力行为，没想到抵御的定义，罗马。 Until now, Honorius had not been disowned there, but defended.直至目前为止，挪尚未disowned有，但辩护。 It was said that he had not taught one will; but the prohibition in the Ecthesis of two operations was but an enforcement of the course Honorius had approved, and nothing had as yet, it seems, been officially published at Rome on this point.有人说，他并没有教导一会，但禁止在ecthesis两个行动，但执法过程中挪已批准，并没有任何作为，但是它似乎已正式出版于罗马这一点。 Paul, somewhat naturally, thought it would be sufficient if he dropped the teaching of one will, and prohibited all reference to one will or two wills as well as to one operation or two operations; it could hardly be urged that this was not in accordance with the teaching of Pope Honorius.郑明训，有点自然，认为这将足以，如果他放弃了教学的一会，并禁止所有参考一会或二遗嘱以及作为一个运作或两次行动;难以敦促说，这不是在按照与教学教宗挪。 It would be a measure of peace, and East and West would be again united.这将是一个和平的措施，以及东部和西部将再次团结。 Paul therefore persuaded the emperor to withdraw the Ecthesis, and to substitute for that elaborate confession of Faith a mere disciplinary measure forbidding all four expressions under the severest penalties; none of the emperor's orthodox subjects have any longer permission to quarrel over them, but no blame is to attach to any who may have used either alternative in the past.保罗因此，说服皇帝撤回ecthesis ，并取代认为，阐述供认的信仰仅仅纪律措施，禁止所有四个表情下，最严厉的刑罚;没有皇帝的东正教的科目有任何更长的权限争执，他们，但没有怪责是附加到任何谁可能有使用，也可以替代在过去的。 Transgression of this law is to involve deposition for bishops and clerics, excommunication and expulsion for monks, loss of office and dignity for officials, fines for richer laymen, corporal punishment and permanent exile for the poorer.侵这部法律是涉及沉积主教和神职人员，绝罚和驱逐为僧侣，损失的办公室和尊严的政府官员，乱罚款丰富的外行，体罚和永久的流亡为穷。 By this cruel law heresy is to be blameless and orthodoxy forbidden.由这种残酷的法律异端是要清白和正统禁止的。 It is known as the Type of Constans.据了解，作为类型的constans 。 It is not a Monothelite document, for it forbids that heresy just as much as the Catholic Faith.它不是一个monothelite文件，因为它认为，禁止异端一样，作为天主教信仰。 Its date falls between Sept. 648 and Sept. 649.其日期落在9月之间的648和9月649 。 Pope Theodore died 5 May of the latter year, and was succeeded in July by St. Martin I. In October St. Martin held a great council at the Lateran, at which 105 bishops were present.教宗西奥多死亡， 5月5日对后者的一年，是成功地在7月由圣马丁一，在10月举行的圣马丁一个伟大理事会在拉特兰，在这105主教出席了会议。 The pope's opening speech gives a history of the heresy, and condemns the Ecthesis, Cyrus, Sergius, Pyrrhus, Paul, and the Type.教宗的开幕辞中给出了历史上的异端，并谴责ecthesis ，赛勒斯，谢尔盖， pyrrhus ，保罗，和类型。 John IV had spoken of Sergius with respect; and Martin does not mention Honorius, for it was obviously impossible to defend him if the Type was to be condemned as heresy.约翰四，曾谈到谢尔盖与尊重;和马丁没有提到挪，因为它显然是不可能为他辩护，如果类型是要受到谴责，作为异端。 Stephen of Dora, then on his third visit to Rome, presented a long memorial, full of devotion to the Apostolic See.斯蒂芬的多拉，然后对他的第三次访问罗马，提交了一份长期的纪念，充满奉献的使徒见。 A deputation followed, of 37 Greek abbots residing in or near Rome, who had apparently fled before the Saracens from their various homes in Jerusalem, Africa, Armenia, Cilicia, etc. They demanded the condemnation of Sergius, Pyrrhus, Paul, and Cyrus and the anathematizing of the Type by the Apostolic and head See.团体其次， 37希腊abbots或居住在罗马附近，谁显然逃离之前，撒拉逊人从他们的各种家园在耶路撒冷，非洲，亚美尼亚，西里西亚等，他们要求的谴责，谢尔盖， pyrrhus ，保罗，和Cyrus和该anathematizing的类型是由使徒和头部见。 The heretical documents read were part of a letter of Theodore of Pharan, the seventh proposition of Cyrus, the letter of Sergius to Cyrus, excerpts from the synods held by Sergius and Pyrrhus (who had now repented of his repentance), and the approval of the Ecthesis by Cyrus.邪教的文件阅读的一部分，信西奥多的pharan ，第七命题的赛勒斯，该信的谢尔盖以赛勒斯，摘录从主教举行的谢尔盖和pyrrhus （谁现在已经忏悔，他的悔改） ，并批准该ecthesis由赛勒斯。 The letter of Sergius to Honorius was not read, nor was anything said about the correspondence of the latter with Sergius.信谢尔盖向挪是没有看过，也不是说，任何有关的信件，后者与谢尔盖。 St. Martin summed up; then the letter of Paul to Pope Theodore and the Type were read.圣马丁概括起来，然后的信保罗教宗西奥多和类型的阅读。 The council admitted the good intention of the latter document (so as to spare the emperor while condemning Paul), but declared it heretical for forbidding the teaching of two operations and two wills.安理会承认了良好的意图，后者文件（以便为备件皇帝同时谴责保罗） ，但宣布它是异端邪说，禁止教学的两次行动和两个遗嘱。 Numerous excerpts from the Fathers and from Monophysite writers were read, and twenty canons were agreed to, the eighteenth of which condemns Theodore of Pharan, Cyrus, Sergius, Pyrrhus, Paul, the Ecthesis, and the Type, under anathema.众多的摘录，从父亲和从monophysite作家被阅读，以及20炮，获得通过，第十八，其中谴责西奥多的pharan ，赛勒斯，谢尔盖， pyrrhus ，郑明训， ecthesis ，和类型，下诅咒。 A letter to the emperor was signed by all.了一封信给皇帝签署了所有。 An encyclical letter was sent throughout the Church in the name of St. Martin and the council, addressed to all bishops, priests, deacons, abbots, monks, ascetics, and to the entire sacred fulness of the Catholic Church.一通谕的信，被送往全国各地的教会的名称圣马丁和安理会的同意，给所有的主教，神父，执事， abbots ，僧侣，修道者，和整个神圣fulness的天主教教会。 This was a final and complete condemnation of the Constantinopolitan policy.这是最后和彻底的谴责，该constantinopolitan政策。 Rome had spoken ex cathedra.罗马曾发言的前cathedra 。 Stephen of Dora had been before appointed papal vicar in the East, but he had by error been informed only of his duty to depose heretical bishops, and not that he was authorized to substitute orthodox bishops in their place.斯蒂芬的多拉已被任命为教皇之前，副主教在东部地区，但他已被告知错误，只有他的责任，废除邪教主教，而不是他被授权代替，东正教会主教在自己的位置。 The pope now gave this commission to John, Bishop of Philadelphia in Palestine, who was ordered to appoint bishops, priests, and deacons in the patriarchates of Antioch and Jerusalem.教宗现在给这个委员会的约翰，主教费城76人在巴勒斯坦，谁被饬令任命主教，神父，和执事，在patriarchates的安提阿和耶路撒冷。 Martin also sent letters to these patriarchates, and to Peter, who seems to have been governor, asking him to support his vicar; this Peter was a friend and correspondent of St. Maximus.李柱铭也发信给这些patriarchates ，和黄匡源，谁似乎已总督，要求他支持他的副主教，这是一个彼得的朋友和通讯员圣鲆。 The pope deposed John, Archbishop of Thessalonica, and declared the appointments of Macarius of Antioch and Peter of Alexandria to be null and void.教宗若望被废黜，大主教塞萨洛尼卡，并宣布任命米加利阿斯安提和彼得亚历山德里亚，以无效的。 Constans retaliated by having St. Martin kidnapped at Rome, and taken a prisoner to Constantinople. constans报复后，被绑架的圣马丁在罗马，并采取了囚犯，以君士坦丁堡。 The saint refused to accept the Ecthesis, and after sufferings, many of which he has himself related in a touching document, he died a martyr in the Crimea in March, 655 (see POPE MARTIN I).圣拒绝接受ecthesis ，经过痛苦的，其中很多是他自己有关在一个感人的文件，不久他就死烈士在克里米亚今年3月， 655 （见教宗李柱铭一） 。 St. Maximus (662), his disciple the monk Anastasius (also 662), and another Anastasius, a papal envoy (666), died of ill-treatment, martyrs to their orthodoxy and devotion to the Apostolic See.圣鲆（ 662 ） ，他的弟子和尚斯达西（也662 ） ，及另一斯达西，教皇特使（ 666 ） ，死于虐待，烈士，他们的正统和献身精神，以使徒见。
While St. Martin was being insulted and tortured at Constantinople, the patriarch Paul was dying.而圣马丁被侮辱和折磨，在君士坦丁堡，老人家保罗死亡。 "Alas, this will increase the severity of my judgment", he exclaimed to the emperor, who paid him a visit; and Constans was induced to spare the pope's life for the moment. “唉，这会增加的严重性，我的判断” ，他感叹到皇帝，谁付给他的访问; constans诱导备件教宗的生活是当务之急。 At Paul's death Pyrrhus was restored.在保罗的死因pyrrhus恢复。 His successor Peter sent an ambiguous letter to Pope Eugenius, which made no mention of two operations, thus observing the prescription of the Type.他的继任者彼得发出了含糊不清的信中，教宗叶夫根尼，其中并没有提到两项行动，从而观测处方的类型。 The Roman people raised a riot when it was read in Sta.罗马人提出了暴动时，宣读了在站。 Maria Maggiore, and would not permit the pope to continue his Mass until he promised to reject the letter.玛丽亚Maggiore ） ，并不会允许教宗继续他的群众，直到他承诺，拒绝信。 Constans sent a letter to the pope by one Gregory, with a gift to St. Peter. constans致函教宗，由一格雷戈里，送给圣彼得大教堂。 It was rumoured at Constantinople that the pope's envoys would accept a declaration of "one and two wills" (two because of the natures, one on account of the union).据传闻在君士坦丁堡认为，教宗的驻华使节将接受一项宣言“ 1和2的遗嘱” （ 2由于性质，一对帐户的联盟） 。 St. Maximus refused to believe the report.圣鲆拒绝相信该报告。 In fact Peter wrote to Pope Vitalian (657-672) professing "one and two wills and operations" and adding mutilated quotations from the Fathers; but the explanation was thought unsatisfactory, presumably because it was only an excuse for upholding the Type.事实上，彼得写信给教宗拉利安（ 657-672 ）自称“ 1和2的意志和行动” ，并加入肢解的报价从父亲;解释，但被认为是不理想，大概是因为它只是一个借口，坚持类型。 In 663 Constans came to Rome, intending to make it his residence, on account of his unpopularity at Constantinople, for besides putting the pope to death and proscribing the orthodox faith, he had murdered his brother Theodosius.在663 constans来到罗马，意图使他的住所，对他的帐户不受欢迎在君士坦丁堡，除了教宗的死亡和禁制正教信仰，他杀害了他的兄弟狄奥多。 The pope received him with all due honour, and Constans, who had refused to confirm the elections of Martin and Eugenius, ordered the name of Vitalian to be inscribed on the diptychs of Constantinople.教宗收到了他与一切应尽的荣誉，和constans ，谁曾拒绝证实选举的马丁和叶夫根尼，命令的名称维塔利安被列入该diptychs君士坦丁堡。 No mention seems to have been made of the Type.并没有提及，似乎已作出的类型。 But Constans did not find Rome agreeable.但constans没有找到罗马同意。 After spoiling the churches, he retired to Sicily, where he oppressed the people.之后，破坏教堂，他退休的西西里岛，他在那里被压迫人民的。 He was murdered in his bath in 668.他被杀害在他的浴在668 。 Vitalian vigorously opposed rebellion in Sicily, and Constantine Pogonatus, the new emperor, found the island at peace on his arrival.维塔利安大力反对叛乱，在西西里岛，和君士坦丁pogonatus ，新的皇帝，发现岛的和平，他的到来。 It does not seem that he took any interest in the Type, which was doubtless not enforced, though not abolished, for he was fully occupied with his wars against the Saracens until 678, when he determined to summon a general council to end what he regarded as a quarrel between the Sees of Rome and Constantinople.它似乎并不认为他采取任何有兴趣的类型，这是毫无疑问，不执行，虽然不是取消，因为他完全被占领与他的战争对撒拉逊人，直到678 ，当他决定传唤总理事会结束什么，他认为作为一个争吵之间看到的罗马和君士坦丁堡。 He wrote in this sense to Pope Donus (676-78), who was already dead.他写道：在这个意义上，以教宗多努斯（ 676-78 ） ，谁是已经死亡。 His successor St. Agatho thereupon assembled a synod at Rome and ordered others to be held in the West.他的继任者圣agatho于是召集了一个主教在罗马，并命令其他被关押在西。 A delay of two years was thus caused, and the heretical patriarchs Theodore of Constantinople and Macarius of Antioch assured the emperor that the pope despised the Easterns and their monarch, and they tried, but unsuccessfully, to get the name of Vitalian removed from the diptychs.拖延了两年，因此造成的，和邪教patriarchs西奥多君士坦丁堡和米加利阿斯安提向皇帝说，教宗鄙视该easterns和他们的君主，他们尝试，但未能成功，得到的名称维塔利安从diptychs 。 The emperor asked for three representatives at least to be sent from Rome, with twelve archbishops or bishops from the West and four monks from each of the Greek monasteries in the West, perhaps as interpreters.皇帝要求三个代表至少将被送到由罗马，与12大主教或主教，从西面和四个和尚从每一个希腊的寺庙，在西方，也许作为口译员。 He also sent Theodore into exile, probably because he was an obstacle to reunion.他还发出西奥多流亡，可能是因为他是一个障碍团聚。
The first session of the Sixth Œcumenical Council took place at Constantinople (7 Nov., 680), Constantine Pogonatus presiding and having on his left, in the place of honour, the papal legates.第一届会议第六œcumenical会发生在君士坦丁堡（ 11月7日， 680 ） ，君士坦丁pogonatus主持，并就他的左，在地方的荣誉，教皇legates 。 Macarius of Antioch was the only prelate who stood up for Monothelitism, and he was in due course condemned as a heretic (see MACARIUS or ANTIOCH).米加利阿斯安提是唯一主教谁站出来为monothelitism ，他在适当时候谴责作为一个邪教（见米加利阿斯或安提阿） 。 The letters of St. Agatho and of the Roman Council insisted on the decisions of the Lateran Council, and repeatedly affirmed the inerrancy of the Apostolic See.信访圣agatho和罗马会坚持对的决定，该拉特兰会，并一再肯定inerrancy的使徒见。 These documents were acclaimed by the council, and accepted by George, the new Patriarch of Constantinople and his suffragans.这些文件好评安理会，并接受了由乔治，新的君士坦丁堡宗主教和他的suffragans 。 Macarius had appealed to Honorius; and after his condemnation a packet which he had delivered to the emperor was opened, and in it were found the letters of Sergius to Honorius and of Honorius to Sergius.米加利阿斯呼吁挪;之后，他谴责一包，他已交付给皇帝开幕，并在它被发现的信件的谢尔盖以挪和挪向谢尔盖。 As these were at best similar to the Type, already declared heretical, it was unavoidable that they should be condemned.由于这些人在最好的类似的类型，已经宣布的邪教，它是不可避免的，他们应该受到谴责。 The fifth council had set the example of condemning dead writers, who had died in Catholic communion, but George suggested that his dead predecessors might be spared, and only their teaching anathematized.第五次会议已定的例子，谴责死亡，作家，谁已经死亡，在天主教会的共融，但乔治的建议，他的死亡，前人可能幸免，只有他们的教学anathematized 。 The legates might have saved the name of Honorius also had they agreed to this, but they evidently had directions from Rome to make no objection to his condemnation if it seemed necessary.该legates可能有保存的名称，挪也有他们同意这一点，但他们显然已指示，从罗马到作出不反对他的谴责，如果似乎有必要。 The final dogmatic decree contains the decisions of the five preceding general councils, condemns the Ecthesis and the Type, and heretics by name, including Honorius, and "greets with uplifted hands" the letters of Pope Agatho and his council (see HONORIUS I, Pope).最后教条式的法令，包含的决定五年前一般议会，谴责ecthesis和类型，和异端的名称，包括挪， “祝贺与隆起的手”的意向书，教宗agatho和他的会（见挪，我教宗） 。 The address to the emperor, signed by all the bishops, declares that they have followed Agatho, and he the Apostolic teaching.地址皇帝，签署的所有主教，宣称他们已跟随agatho ，他使徒教学。 "With us fought the prince of the Apostles, for to assist us we had his imitator and the successor to his chair. The ancient city of Rome proffered you a divinely written confession and caused the daylight of dogmas to rise by the Western parchment. And the ink shone, and by Agatho, Peter spoke; and you, the autocrat king, voted with the Almighty who reigns with you." “跟我们打了王子的使徒，以协助我们，他的模仿和继承他的主持会议。古城罗马proffered你一个神的书面认罪，造成白天的教条，增加西部羊皮纸。和墨水照耀，并agatho ，彼得发言;你，独裁者，国王，投反对票与万能谁普遍存在与你“ 。 A letter to the pope was also signed by all the Fathers.了一封信给教宗还签署了所有的父亲。 The emperor gave effect to the decree in a lengthy edict, in which he echoes the decisions of the council, adding: "These are the teachings of the voices of the Gospels and the Apostles, these are the doctrines of the holy synods and of the elect and patristic tongues; these have been preserved untainted by Peter, the rock of the faith, the head of the Apostles; in this faith we live and reign."皇帝了该国实施的法令，在一个漫长的法令，他在其中呼应了安理会的决定，补充说： “这些都是教诲的声音，福音传道者，这些都是理论的神圣主教和对选举和教父的舌头;这些已保存untainted彼得，岩石的信念，主管使徒，在这信念我们的生活和统治“ 。 The emperor's letter to the pope is full of Such expressions; as for example: "Glory be to God, Who does wondrous things, Who has kept safe the Faith among you unharmed. For how should He not do so in that rock on which He founded His Church, and prophesied that the gates of hell, all the ambushes of heretics, should not prevail against it? From it, as from the vault of heaven, the word of the true confession flashed forth," etc. But St. Agatho, a worker of many miracles, was dead, and did not receive the letter, so that it fell to St. Leo II to confirm the council.皇帝的一封信给教宗，是充满了这样的表达;例如： “荣耀是上帝，谁做令人惊奇的事情，谁也保持安全的信念，你们当中安然无恙。供应如何，他没有这样做，在这岩石上，他他创立的教会，并预言说，地狱之门，所有埋伏的异端，应该不会得逞反对呢？来自它，因为从跳马的天堂，这个词的真正供认flashed提出， “等，但圣agatho ，一名工人的许多奇迹，已经死了，并没有收到这封信，以便使它下降到圣利奥二世，以确认安理会。 Thus was the East united again to the West after an incomplete but deplorable schism.因此，是美国东再次向西方后，一个不完整的，但可悲的分裂。
It would seem that in 687 Justinian II believed that the sixth council was not fully enforced, for he wrote to Pope Conon that he had assembled the papal envoys, the patriarchs, metropolitans, bishops, the senate and civil officials and representatives of his various armies, and made them sign the original acts which had recently been discovered.它似乎在687查士丁尼二世认为，第六届理事会并未得到充分执行，因为他写信给教宗conon ，他曾组装教皇特使， patriarchs ，大都市，主教，参议院和民事官员和代表他的各种两军，并作出了他们原来的注册行为，最近已被发现。 In 711 the throne was seized by Philippicus Bardanes, who had been the pupil of Abbot Stephen, the disciple "or rather leader" of Macarius of Antioch.在711的宝座，检获philippicus巴尔达涅斯，谁已经瞳孔的住持斯蒂芬，弟子“或领导人，而不是”米加利阿斯安提。 He restored to the diptychs Sergius, Honorius, and the other heretics condemned by the council; he burned the acts (but privately, in the palace), he deposed the Patriarch Cyrus, and exiled some persons who refused to subscribe a rejection of the council.他恢复到diptychs谢尔盖，挪，和其他异教徒的谴责，安理会;烧毁他的行为（但在私底下，在故宫） ，他被废黜老人家赛勒斯，和流亡海外的一些人谁拒绝订阅拒绝安理会。 He fell, 4 June, 713, and orthodoxy was restored by Anastasius II (713-15).他下跌， 6月4日， 713 ，和正统恢复由斯达西二世（ 713-15 ） 。 Pope Constantine had refused to recognize Bardanes.教宗君士坦丁已拒绝承认巴尔达涅斯。 The intruded patriarch, John VI, wrote him a long letter of apology, explaining that he had submitted to Bardanes to prevent worse evils, and asserting in many words the headship of Rome over the universal Church.该侵入老人家，约翰六世，他写了很长的致歉信，并解释说，他曾提交给巴尔达涅斯，以防止严重的祸害，并断言，在许多换言之，校长的罗马超过普世教会。 This was the last of Monothelitism.这是最后的monothelitism 。
Publication information Written by John Chapman.出版信息的书面约翰查普曼。 Transcribed by Douglas J. Potter.转录由道格拉斯j.波特。 Dedicated to the Sacred Heart of Jesus Christ The Catholic Encyclopedia, Volume X. Published 1911.专为圣心耶稣基督的天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
The chief ancient authorities for our knowledge of the Monothelites are the acts of the Lateran synod and of the sixth council, the works of ST.行政古代当局为我们所知的monothelites是行为的拉特兰主教会议和第六局，工务，圣。 MAXIMUS CONFESSOR and ANASTASIUS SINAITA, and the Collectanea of ANASTASIUS BIBLIOTHECARIUS.鲆忏悔和斯达西sinaita ，和collectanea的斯达西bibliothecarius 。 Of modern works only a few need be specially mentioned: COMBÉFIS, Auctarium novum, II (Historia Monothelitarum et Dissertatio apol. pro actis VI synodi (Paris, 1648); PETAVIUS, De Incarnatione, VIII, IX; HEFELE, Hist. of Councils, V (Eng. tr.); BARDENHEWER, Ungedruckle Excerpte aus einer Schrift des Patriarchen Eulogius von Alexandria (in Theolog. Quartalschrift, 1896, no. 78); OWSEPIAN, Die Entstehungsgeschichte des Monotheletismus nach ihren Quellen geprüft (Leipzig, 1897). See also HONORIUS I, POPE, and MAXIMUS OF CONSTANTINOPLE.现代工程只有少数需要特别提到： combéfis ， auctarium novum ，二（历史monothelitarum等dissertatio apol 。亲的Actis六synodi （巴黎， 1648 ） ; petavius ，德incarnatione ，第八，第九;黑弗勒，历史。议会，第V （英的TR ） ;巴登黑韦尔， ungedruckle excerpte澳元einer schrift万patriarchen eulogius冯亚历山大（在theolog 。 quartalschrift ， 1896年，没有78 ） ; owsepian ，模具entstehungsgeschichte万monotheletismus nach ihren quellen geprüft （莱比锡， 1897 ） 。见此外，挪，我教宗，并鲆君士坦丁堡。
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