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History of the Decline and Fall of the Roman Empir

When the Monothelite monk failed in his miracle


[Footnote

102: See the Orthodox faith in Petavius, (Dogmata Theolog. tom. v. l. ix. c. 6--10, p. 433--447:) all the depths of this controversy in the Greek dialogue between Maximus and Pyrrhus, (acalcem tom. viii. Annal. Baron. p. 755--794,) which relates a real conference, and produced as short-lived a conversion.]

[Footnote 103: Impiissimam ecthesim.... scelerosum typum (Concil. tom. vii p. 366) diabolicae operationis genimina, (fors. germina, or else the Greek in the original. Concil. p. 363, 364,) are the expressions of the xviiith anathema. The epistle of Pope Martin to Amandus, Gallican bishop, stigmatizes the Monothelites and their heresy with equal virulence, (p. 392.)]

[Footnote 104: The sufferings of Martin and Maximus are described with simplicity in their original letters and acts, (Concil. tom. vii. p. 63--78. Baron. Annal. Eccles. A.D. 656, No. 2, et annos subsequent.) Yet the chastisement of their disobedience had been previously announced in the Type of Constans, (Concil. tom. vii. p. 240.)]

[Footnote 105: Eutychius (Annal. tom. ii. p. 368) most erroneously supposes that the 124 bishops of the Roman synod transported themselves to Constantinople; and by adding them to the 168 Greeks, thus composes the sixth council of 292 fathers.]

[Footnote 106: The Monothelite Constans was hated by all, (says Theophanes, Chron. p. 292). When the Monothelite

monk failed in his miracle, the people shouted, (Concil. tom. vii. p. 1032.) But this was a natural and transient emotion; and I much fear that the latter is an anticipation of the good people of Constantinople.]

[Footnote 107: The history of Monothelitism may be found in the Acts of the Synods of Rome (tom. vii. p. 77--395, 601--608) and Constantinople, (p. 609--1429.) Baronius extracted some original documents from the Vatican library; and his chronology is rectified by the diligence of Pagi. Even Dupin (Bibliotheque Eccles. tom. vi. p. 57--71) and Basnage (Hist. de l'Eglise, tom. i. p. 451--555) afford a tolerable abridgment.]

Before the end of the seventh century, the creed of the incarnation, which had been defined at Rome and Constantinople, was uniformly preached in the remote islands of Britain and Ireland; [108] the same ideas were entertained, or rather the same words were repeated, by all the Christians whose liturgy was performed in the Greek or the Latin tongue. Their numbers, and visible splendor, bestowed an imperfect claim to the appellation of Catholics: but in the East, they were marked with the less honorable name of Melchites, or Royalists; [109] of men, whose faith, instead of resting on the basis of Scripture, reason, or tradition, had been established, and was still maintained, by the arbitrary power of a temporal monarch. Their adversaries


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