Honorius I, 625-638

250*. Concerning the adoration of images, see Kch n. 1054 ff.;—concerning the authority for the four councils, see R n. 2291;—concerning the anointing, ibid. n. 2294;—concerning the rite of baptism, ibid. n. 2292; the effect, ibid. n. 2298; concerning the indissolubility of matrimony, ibid. n. 2297.

Sabianus 604–606 — Boniface III 607 — Boniface V 619–625 — St. Boniface IV 608–615 — St. Deusdedit 615–618

HONORIUS I 625-638

Two Wills and Operations in Christ¹

[From the epistle (1) "Scripta fraternitatis vestrae" to Sergius, Patriarch of Constantinople in the year 634]

251. . . . With God as a leader we shall arrive at the measure of the right faith which the apostles of the truth have extended by means of the slender rope of the Sacred Scriptures. Confessing that the Lord Jesus Christ, the mediator of God and of men [I Tim. 2:5], has performed divine (works) through the medium of the humanity naturally [gr. hypostatically] united to the Word of God, and that the same one performed human works, because flesh had been assumed ineffably and particularly by the full divinity [gr. in—] distinctly, unconfusedly, and unchangeably . . . so that truly it may be recognized that by a wonderful design [passible flesh] is united [to the Godhead] while the differences of both natures marvelously remain. . . . Hence, we confess one will of our Lord Jesus Christ also, because surely our nature, not our guilt was assumed by the Godhead, that certainly, which was created before sin, not that which was vitiated after the transgression. For Christ . . . was conceived of the Holy Spirit without sin, and was also born of the holy and immaculate Virgin mother of God without sin, experiencing no contagion of our vitiated nature. . . . For there was no other law in His members, or a will different from or contrary to the Savior, because He was born above the law of the human nature. . . . There are extensive works of sacred literature pointing out very clearly that the Lord Jesus Christ, the Son and the Word of God, by whom all things were made [John 1:3], is Himself the one operator of divinity and of humanity. But whether on account of the works of divinity and of humanity, one or two operations ought to be said or understood to be