fell into the same errour with him. He believed that his system was calculated to bring back to the Church those who were still opposed to the Council of Chalcedon. Accordingly, he sent them a paper upon this subject, and opened communications with them. Cyrus, Bishop of Alexandria, who shared his views, did the same, and many of the opponents of the Council of Chalcedon accepted its decrees with this pretended explanation.
This result encouraged the Monothelite bishops, who were also sustained by the Emperor Heraclius. Sophronius, a monk of Alexandria, had declared against his bishop, and had gone to Constantinople to confer upon the question with Sergius, whom he found in perfect agreement with Cyrus. Sophronius, in despair for this new errour, was returning when he was elected Bishop of Jerusalem. Sergius, believing that in his high position Sophronius would declare against him, and would seek the support of the West, wrote to Honorius, Bishop of Rome, setting forth his doctrine, and its good results in the East, particularly at Alexandria. Honorius replied with his famous letter, in which he also only recognizes one will and one operation in Jesus Christ; he censured those who were in favour of admitting two, and promised to remain in perfect harmony with Sergius, telling him, however, at the same time, that the Church should not be troubled by this new question, whether there were one or two wills or operations, and that such a war of words should be left to grammarians.
Sophronius, ordained Bishop of Jerusalem, at once assembled his synod, and read before it the letter of communion, which, according to custom, he was to address to the other Patriarchs of the Church. He sent it to Sergius and also to Honorius. This letter was very explicit in regard to the two wills and two operations. Honorius, having read it, told the messengers of Sophronius that, for the good of the Church, it was best not
