500 FOUETH PEEIOD. A. D. 590-1049.
confidence with which it claims infallibility for the Roman church, in spite of the monotheletic heresy of Pope Honorius (who is prudently ignored). Agatho quotes the words of Christ to Peter, Luke 22: 31, 32, in favor of papal infallibility, anticipating, as it were, the Vatican decision of 1870.1
But while the council fully endorsed the dyotheletic view of Agatho, and clothed it with oecumenical authority, it had no idea of endorsing his claim to papal infallibility; on the con trary, it expressly condemned Pope Honorius I. as a Monothe letic heretic, together with Sergius, Cyrus, Pyrrhus, Paulus, Petrus, and Theodore of Pharan.
Immediately after the close of the council, the emperor pub lished the decision, with an edict enforcing it and anathemati zing all heretics from Simon Magus down to Theodore of Pha ran, Sergius, Pope Honorius, who in all was their follower and associate, and confirmed the heresy.2 The edict forbids any one hereafter to teach the doctrine of one will and one energy under penalty of deposition, confiscation, and exile.
Pope Agatho died Jan. 10, 682; but his successor, Leo II., who was consecrated Aug. 17 of the same year, confirmed the sixth council, and anathematized all heretics, including his pre decessor, Honorius, who, instead of adorning the apostolic see, dared to prostitute its immaculate faith by profane treason, and all who died in the same error.3
§ 113. The Heresy of Honorius.
J. VON DOLLINGER (Old Cath.) : Papstfabeln des Mittelalters. Miinchen, 1863. The same translated by A. Plummer: Fables respecting the Popes in the Middle Ages; Am ed. enlarged by Henry B. Smith, N. York, 1872. (The case of Honorius is discussed on pp. 223-248 Am. ed. ; see German ed. p. 131 sqq.).
1 Comp. Creeds of Christendom, I. 163 and 187.
2 TOV Kara Travra TOVTOIC cwai.piTTjv nal cvvfipo/uov nal f3KJ3a.iuT?jv rrj^ alpineu^.
3 " Honorium [anathematizamus] qui hanc apostolicam sedem non apostolicce traditionis doctrina lustravit, sed profana proditione immaciilatam fidem subvertere conatus est, et omnes qui in suo errore defuncti sunt." Mansi, XI. 731 ; Hefele, III. 289. See \ 113.
2 113. THE HERESY OF IIONORIUS. 501
SCHNEEMANN ( Jesuit) : Studicn uber die Honorimfrage. Freiburg i. B.
1864.
PAUL JiOTTALA (S. J.) : Pope Honorius before the Tribunal of Reason and History. London, 18G8.
P. LE PAGE REXOUF: The Condemnation of Pope Honorius. Lond., 18G8. The Case of Honorius reconsidered. Lond. 1870.
MARET (11. C.) : Du Condi et de lapaixreliy. Par. 1869.
A. GKATUY (li. C.): Four Letters to the Bishop of Orleans (Dupanloup) and the Archbishop of Malines (Deckamps), 1870. Several editions in French, German, English. He wrote against papal infallibility, but recanted on his death-bed.
A. DE MARGEBIE : Lettre au R. P. Gratry sur le Pape Honorius et le Breviaire Romain. Nancy, 1870.
Jos. VON HEFELE (Bishop of Rottenburg and Member of the Vatican Council): Causa Honor ii Papce. Neap., 1870. Honorius und das sechste allgemdne Condi. Tubingen, 1870. (The same translated by Henry B. Smith in the " Presbyt. Quarterly and Princeton Review," N.York, April, 1872, p. 273 sqq.). Condliengeschichte, Bd. III. (revised cd., 1877), pp. 145 sqq., 1G7 sqq., 290 sqq.
Jos. PENXACHI (Prof, of Church Hist, in the University of Rome) : De Honorii I. Romani Pontifids causa in Condlio VI. ad Patres Condlii Vaticani. Romre, 1870. 287 pp. Hefele calls this the most impor tant vindication of Honorius from the infallibilist standpoint. It was distributed among all the members of the Vatican Council ; while books in opposition to papal infallibility by Bishop Hefele, Archbishop Kenrick, and others, had to be printed outside of Rome.
A. RucKGABER: Die Irrlchre des Honorius und das Vatic. Condi. Stutt gart, 1871.
Comp. the literature in HERGEXROTHER ; Kirchengesch., III. 137 sqq.
The connection of Pope Honorius I. (Oct. 27, 625, to Oct. 12, 638) with the Monotheletic heresy has a special interest in its bearing upon the dogma of papal infallibility, which stands or falls with a single official error, according to the principle : Si fahus in uno,falsus in omnibus. It was fully discussed by Catholic scholars on both sides before and during the Vatican Council of 1870, which proclaimed that dogma, but could not alter the facts of history. The following points are established by the best documentary evidence:
1. Honorius taught and favored in several official letters (to Sergius, Cyrus, and Sophronius), therefore ex cathedra, the onewill heresy. He fully agreed with Sergius, the Monotheletic