document was proved to be a forgery; the Roman legates pointed out a discrepancy of date, and the monk who had written it was discovered, dragged before the assembly and compelled to confess his guilt. But at its first appearance it was unquestioned. When Heraclius asked Sergius to supply him with testimony from the Fathers to the doctrine of the one activity, the patriarch sent him this precious fabrication. Cyrus also stood by the emperor and was rewarded by being promoted to the patriarchate of Alexandria (a.d. 630). Thus the two most influential patriarchates of the East were now in the hands of supporters of the new doctrine. But it was not to remain unchallenged.
The great opponent of the Monothelete heresy was the monk Sophronius, who proved to be the ablest and most vigorous controversial theologian of his age, and who has since been classed with Athanasius and Cyril as one of the chief champions of the faith. It was no light matter to lead the opposition, not only against the patriarchates of Constantinople and Alexandria, but also against the imperial government. Sophronius had to undertake his crusade in opposition to the united forces of Church and State. Nevertheless he fearlessly accepted the challenge which Cyrus flung down, and fought well for the opposing position. Cyrus selected for his watchword a phrase in the pseudo-Dionysius writings.
These writings, consisting of four treatises followed by some letters, were attributed in an uncritical age to St. Paul's convert, Dionysius the Areopagite. But we find no reference to them earlier than a conference at Constantinople in the reign of Justinian during the course of the Monophysite dispute (a.d. 532), when they were brought forward in favour of the heretical position. They cannot be much older than this period. If Cyril of Alexandria had known of them, surely he would have made use of the excellent weapons he could have found among them, exactly suited to his purpose. But when once in circulation, they were eagerly read and
