800 HONORIUS rable is his connection with the Monothelite heresy. The emperor Heraclius, for the pur- pose of conciliating the numerous Monophysite churches in the East, had encouraged the adop- tion of a dogmatic formula affirming that in Christ there was "only one mode of willing and working." This formula, recommended by Sergius, bishop of Constantinople, had been embodied by Cyrus, bishop of Alexandria, in the 7th article of what is known as the accom- modation, a doctrinal compromise by which thousands of Monophysites were reconciled to the church. It was denounced in 634 by So- phronius, bishop of Jerusalem, in a circular letter to the bishops of Christendom containing a formal statement of the two distinct natures in Christ. Sergius on the reception of this let- ter wrote to Honorius detailing the good effect- ed by the adoption of the formula, and urging him to put a stop to the controversy waged by Sophronius. Honorius replied, praising Ser- gius for discarding all novelties of expression, and saying that it is enough for us to know that the one person of the Mediator is the author of every act produced both in his divine and human natures. The self-same incarnate God, he says, manifests his divine power by miracles, and his human infirmity by enduring suffering and shame. Thefe cannot be in the Saviour, born above the condition of our fallen nature, the struggle between the law of con- cupiscence in our members and the law of our minds; because he assumed our nature as it was created in innocence, not as it is vitiated by sin. " We should conform our wisdom and zeal to the divine oracles, and reject these new formulas which prove a stumbling block to the unwary. The little ones of the flock will con- sider us Nestorians if we persist in speaking of a twofold operation in Christ ; and they will deem us Eutychians if we affirm only a single operation." In a second letter to Sergius, he says that he has written to the bishops of Alex- andria and Jerusalem to abstain from speaking in this unusual way either of a single or of a twofold operation in Christ. The representa- tive of Sophronius has pledged himself that his superior shall in future avoid the term " two- fold operation," if Cyrus on his side refrains from using that of " single operation." The emperor Oonstans II. subsequently issued an edict called " Type " (T(wof rfc TUcreus), en- joining the same prudential silence ; but it was condemned by Pope Martin I. in 649. The doctrine of Honorius was favorably explained, however, by Pope John IV. in 641, and by St. Maximus in 660, as well as by some bishops at the council of Constantinople in 680-'81. But that council in the 13th session condemned both his letters to be burned, and in the 15th he was himself anathematized. His fault, ac- cording to Archbishop Manning, lay in not using his authority, when appealed to, by de- fining the true doctrine, and thereby repress- ing the incipient heresy. The question of his heterodoxy has been vehemently discussed in ancient and modern times ; and the dogma of pontifical infallibility, defined in 1870 by the council of the Vatican, has once more brought the name of Honorius prominently forward. See Labbe's collection of the councils, vol. v., and Collection royale or du Louvre, vol. xv. (II.) Pietro Cadalao, Cadalns, or Cadalotts, antipope, died in 1072. He was bishop of Parma when he was nominated pope by the emperor Henry IV. in opposition to Alexander II. He was consecrated by the new bishop of Parma, Oct. 28, 1061, and immediately marched to Rome at the head of an army. He was excommunica- ted by the bishops of Germany and Italy in the council of Augsburg, 1062, and deposed by the council of Mantua in 1064. Although not rec- ognized by any power but Germany, he main- tained his claims to the papacy until his death. II. Lamberto di Fagnano, born in Bologna about 1070, died in Rome, Feb. 14, 1130. He was suc- cessively archdeacon of Bologna, canon regular of St. John Lateran, bishop of Velletri, cardinal bishop of Ostia, and legate to the emperor Hen- ry V. He was elected pope under pressure of popular violence Dec. 15, 1124, but resigned, and was reflected unanimously on Dec. 21. From the beginning he labored incessantly for the correction of clerical abuses and the reform of manners. He had the reformatory decrees of the first Lateran council published and en- forced in the synods of Westminster, Septem- ber, 1125, and May, 1127, and in a synod of the Norman clergy at Rouen in October, 1128. In France he used the influence of St. Bernard to reform both clergy and laity, and called several councils: that of Nantes, for all Brit- tany, in 1127 ; that of Troves, in 1128, at which the rule and white habits given to the tem- plars by St. Bernard were approved ; that of Paris, in 1129, for the restoration of monastic discipline ; and that of Chalons-sur-Marne, in the same year, against simoniacs. The order of Premontr6 was approved Feb. 16, 1126. In Germany and Italy the laws against simony were enforced by the papal legates. In the council of Worms, April, 1127, the simoniacal election of Godfrey, archbishop of Treves, was annulled; and in that of Ravenna the schis- matic bishops of Aquileia and Grado were de- posed. The Spanish bishops also assembled in Palencia in 1129, to apply to their churches the reforms ordered by the pope. Honorius, at the request of the kings of Denmark, Sweden, and Bohemia, sent legates to their respective countries to restore morality and discipline. In the East the provinces conquered by the cru- saders were erected into bishoprics, and great efforts were made to unite the Greek and Latin churches. Honorius confirmed the election of the emperor Lothaire II., excommunicated his opponents Frederick and Conrad of Swabia, and deposed the archbishop of Milan for hav- ing crowned Conrad at Monza. He opposed by force of arms the claim of Roger of Sicily to Apulia and Calabria, but after a disas- trous war sued for peace, Roger on his part
