Chapter II: Pope Martin, His Council, and His Martyrdom (1)

Martinus prærogativa martyrii ter maximus nuncupandus.

Baronius, Tom. viii., Preface.

In the mean time Pope Theodorus, having during the seven years of his pontificate maintained the faith against the aggression of the Byzantine emperor and patriarch with the same resolution as his predecessors, Popes Severinus and John IV., died on the 13th May, 649, and was buried at St. Peter’s. His death occurred just after the Typus had been issued, and perhaps before he had seen it. On the 5th of the following July, Martin was chosen to succeed him.(28) Martin was then a Roman priest, had been a nuncio at Constantinople, a man distinguished by his virtue and knowledge, as well as by his personal beauty. By the fifteenth letter of this Pope we learn that the Roman clergy would not wait for the imperial consent to his consecration, and so in due time the Greeks pretended that he had taken possession of the episcopate irregularly. This pontiff, one of the most remarkable and vigorous that ever sat on the throne of St. Peter, although aware of the penalty imposed by the emperor Constans, in his Typus, shrunk not the least, but was rather kindled with greater zeal to summon immediately a council of the Bishops of Italy, which met on the 5th October in this year at the Sacristy of the Lateran Basilica.

Anastasius,(29) the librarian, gives the following narrative of events which now took place concerning Pope Martin:—

“In his time Paulus, bishop of Constantinople, inflated with the Spirit of pride against the holy Church of God, presumed in his audacity to go against the definitions of the Fathers. Moreover he took pains to veil his own error for the seduction of others, so that he induced the emperor also to set forth the Typus for the destruction of Catholic belief. In this he deprived of their strength all the voices of the holy Fathers by the expressions of the worst heretics, laying down that one should confess neither One nor Two Wills or Operations in Christ our Lord.

“In defending his own perversion he did a deed which no former heretic had ventured to do. He pulled down the altar belonging to our Holy See(30) in the chapel of the Placidia palace, prohibiting our nuncios from offering therein to God the adorable and immaculate Victim, or receiving the sacraments of communion. These nuncios by command of the apostolic authority had enjoined him to desist from his heretical intention. They also bore witness in suffering diverse persecutions with other orthodox men, and venerable priests, some of whom he imprisoned, some he banished, some he scourged. Well nigh the whole world being thus disturbed, many of the orthodox brought up complaints from various places to our Apostolic See, intreating that the web of all this malice and destruction might be rent by the Apostolic authority, so that the disease of their Ecthesis might not break up the whole body of the Catholic Church. Then most blessed Martin, the bishop, sent and assembled 105 bishops in the city of Rome, and called a Synod according to the institution of the orthodox Fathers in the church of the Saviour at the Lateran episcopal palace. Bishops and priests sitting, deacons and the whole clergy standing, they condemned Cyrus of Alexandria, Sergius, Pyrrhus, and Paulus, patriarchs of Constantinople, who presumed to mix up their innovations with the immaculate faith. That is, in their haste to exclude this, they dressed up a confusion of heretical dogmas against God’s Catholic church, for which they were smitten with anathema. This council now forms part of the Church’s archives. And the Pope causing copies to be made, sent them throughout the East and West, placing them in the hands of the orthodox faithful. At that very time the emperor sent into Italy his chamberlain and exarch Olympius, to be viceroy of the whole land. His commands were:—‘You are to carry out what Paulus, patriarch of this heaven defended city, has suggested to us. And if you find the province itself agreeing in the Typus set forth by us then lay hold of all the bishops, landed proprietors, dwellers, and strangers, and let them subscribe it. But, if, as Plato, the patrician, and Euphranius have suggested to us, you can carry with you the armed force there, we command you to lay hold of Martin, who was nuncio here, in the imperial city. And afterwards let all the churches read afresh the orthodox Typus, because it has been made by us, and let all the bishops in Italy set their names to it. But if you find the armed force opposed, keep it secret till you have got possession of the province, and are able to have on your side the army of the Roman city, and of Ravenna, that you may be able to execute our commands as soon as possible.’ The said Olympius, coming to Rome, found the holy Church of Rome united with all the bishops of Italy, whether priests or clergy, and wishing to execute the commands received he tried, by help of the army, to make a schism in the Church. This took a long time, and Almighty God did not permit him to accomplish what he was trying to do. Seeing then that he was overcome by the holy Catholic and Apostolic Church of God, he thought it necessary to veil his bad intention, and to accomplish what he had not been able to do with the armed hand in heretical fashion at mass in the Church of God’s Holy Mother, the Ever-virgin Mary, at the Crib. For while the holy Pope was giving him communion he had instructed one of his guards to murder him. But, Almighty God, who is wont to protect His orthodox servants, and to deliver them from all evil, Himself blinded the eyes of the swordsman of the exarch Olympius, and he was not allowed to see the Pontiff at the moment of giving communion, or the kiss of peace, that he might shed his blood and subject to heresy the Catholic Church of God. The soldier attested this afterwards on his oath to several. So Olympius, seeing that the hand of God protected the holy Pope Martin, thought it necessary to agree with him, and to disclose the commands which he had received. Then having made peace with the Church, he collected his army and went to Sicily against the Saracens who were there. And through the sin a great destruction fell on the Roman army, and then the exarch died of disease.”

In the Council of the Lateran, held by Pope Martin in 649, the Pope carefully examined the whole history and documents concerning the attempt of the patriarch Sergius, and the emperor Heraclius, and the succeeding patriarchs at Alexandria, Constantinople, and Antioch, to alter the faith of the Church. The imperial documents, the Ecthesis of Heraclius, composed by Sergius, the Typus of Constans II. composed by the sitting patriarch, Paulus, both of them one after the other imposed by violence on the eastern episcopate, letters from many bishops, documents, in fact, of every kind, were subjected to careful reading. The Council drew up twenty canons which it imposed under anathema. The Pope at the head of the Bishops, subscribed in these words: “I, Martin, by the grace of God, Bishop of the holy Catholic and Apostolic Church of the City of Rome, ordain and subscribe this definition, confirmatory of the orthodox faith, and condemning Sergius, formerly Bishop of Constantinople, Cyrus, Bishop of Alexandria, Theodorus, Bishop, Pyrrhus, and Paulus, also, Bishop of Constantinople, together with their heretical writings”. Then follow the signatures of the Bishops of Italy, the Archbishop of Aquileia and Grado first, the Archbishop of Milan adding his assent afterwards.

Pope Martin also wrote to the emperor Constans II., sending him the acts of the Council, together with a Greek translation. Thus, with the utmost force, and with the presentiment of hard trials, he strove to prevent the further spread of Monothelite error. He also declared himself against the heretical patriarchs, Peter of Alexandria and Macedonius of Antioch, deposed Paul, Archbishop of Thessalonica, and provided for sending Catholic bishops and clergy to the East.

In these events, we have this very striking fact, that within eleven years after the death of Pope Honorius in 638, we find four Popes his immediate successors, Severinus, John IV., Theodorus, and Martin, opposing two emperors, Heraclius, and his grandson, Constans II., censuring three patriarchs of Constantinople, Sergius, Pyrrhus, and Paulus, besides other eastern patriarchs, and the last of them solemnly condemning “the impious Ecthesis and still more impious Typus,” and all manner of heretical expositions, whether made by patriarchs, or imposed by emperors. There can be no doubt that all these four Popes had been clergy of Honorius himself, and as little doubt that they were maintaining the doctrine which he held. There is no appearance that any one at Rome was the least inclined to the Monothelite heresy, and the insidious manner in which it was propagated by those who held it is conspicuous on every occasion. Nor must it be forgotten that the publication of this judgment of Pope Martin fulfils all the conditions of a judgment _ex cathedra_.

But the events which now took place are of so great an importance for all subsequent time that it seems necessary to enlarge upon the epitome of them just given, and to draw out the full range of their bearing, not only on the doctrine of the Church, but on its government at the time.

We are witnessing a deliberate attempt by successive patriarchs of Constantinople to alter the faith of the Church as it had been laid down at the Council of Chalcedon. And not this only, but to make the mouth of their emperor the instrument for disseminating their heresy, and to use the whole material power of that emperor as despotic lord of Rome to overthrow the defence of the faith by the Roman See, the superior authority of which, at the same time, neither emperor nor patriarch denied. This attempt continues during forty years from the death of Pope Honorius in 638, and in the whole of that time, it was the constancy of the Roman See, the purely spiritual power of the successor of St. Peter, in the midst of the greatest danger and a helpless temporal position, which preserved the life of the Church, and foiled the Byzantine oppressor, together with the underplay of the Byzantine patriarch.

I take from the Acts of the Lateran Council of 649 the following:—

“Pope Martin said, ‘Let the copy of the Typus lately composed against the orthodox faith, by persuasion of Paul, Bishop of Constantinople, be brought before our consideration’.

“Theophylact, first of the notaries of the Apostolic See, said, ‘I bear in my hands the copy of the Typus ordered by your Beatitude’.

“Pope Martin said, ‘Let it be read in the presence of the holy Council, that we may accurately examine its meaning’.

“Theodoras, regionary notary of the Apostolic See, read it thus, translated from the Greek into Latin.” It must be remembered that the following are words of the emperor, spoken in that character.

“Since we are accustomed to do everything and to consider everything which concerns our Christian polity, and especially whatever touches the purity of our faith, through which we look for all our prosperity, we recognise how greatly our orthodox people has been disturbed. Some of them maintain One Will in the dispensation of our great God and Saviour, Jesus Christ, and His One Operation in divine and human things. Others maintain Two Wills and Two Operations in the same dispensation of the Incarnate Word. The one support themselves by saying that our Lord Jesus Christ, because of the One Person, wills and operates both divine and human things in the two natures, without confusion, and without separation. The others say, because in one and the same Person two natures are bound together without division, their distinction from each other remains, and according to the quality of the natures one and the same Christ operates both what is divine and what is human. Hence our Christian polity has been led into much variance and strife; the parties do not agree, and thus it is injured in many ways. Led therefore by Almighty God, we thought it fit to quench the flame of dissension thus enkindled, and not allow it further to feed upon human souls. We therefore proclaim to our subjects, who continue in orthodoxy, and the immaculate Christian faith, and belong to the Catholic and Apostolic Church, that it is no longer open to them to introduce any question, strife, or contention with each other concerning One Will or One Operation, or Two Operations or Two Wills. This we command, not as taking anything away from the pious belief of the holy approved Fathers concerning the dispensation of our Incarnate God the Word, but intending to put a stop to further contest on account of the said questions, and in these to follow and be satisfied with the sacred Scriptures and the traditions of the five holy Ecumenical Councils, and the simple unquestioned usages and expressions of the holy approved Fathers. Their dogmas, canons, and laws are those of the holy Catholic and Apostolic Church. Add to them nothing of your own: take from them nothing: interpret them not according to your own view, but keep the form which existed everywhere before the contention upon these questions arose. None then laid down One Will or One Operation, or Two Wills or Two Operations, under any contention.... Now to ensure perfect unity and concord, and to leave no opportunity to those who would contend for ever, we have ordered the documents (_i.e._, the Ecthesis) attached to the narthex of the great church in our imperial city, which contain the questions above mentioned, to be removed. Now those who transgress these commands will first be subject to the judgment of Almighty God, and then to the severe imperial indignation for contempt. If it be a bishop or clerk, he shall be deposed from his particular rank; if a monk, he shall be banished; if noble or military, he shall be deposed. If they be private persons, when of rank, their property shall be confiscated; when of low degree, they shall be scourged and banished for ever. So that all shall be restrained by the fear of God, and seeing the punishments respectively threatened, shall maintain unshaken and undisturbed, the peace of God’s holy Churches.”

As(31) one Bishop of Constantinople, Sergius, composed the Ecthesis, so another, his second successor, Paul, composed the Typus, but as Sergius did not give to his work the fitting form of an imperial decree, but the theological form of a creed, Paul showed himself more skilful, and dressed his Typus in imperial clothing. Constans himself says that he meant to restore the peace of the Church by this new decree. There is no reason to doubt this, since, in tearing down the Ecthesis from the wall of Sancta Sophia, he plainly purposed to quiet the minds of the Westerns and those who held with them. It is further clear that while the Ecthesis forbade contention concerning One or Two Operations, it inconsistently proclaimed One Will, that is Monothelism. But the Typus consistently rejected not only One Operation, but One Will. It wished in this to be impartial. This apparent impartiality is likewise the chief distinction between the Typus and the Ecthesis, for they are like each other in the main thought, which is, that the development of doctrine should remain at the point to which it had come in the five general councils, and that further questions should not be entered into. However, that impartiality is but a false _via media_, for it puts the true doctrine of the Two Wills upon the same footing with the heresy, and forbids both one and the other. Another distinction between the Ecthesis and the Typus lies in this, that the Ecthesis only required obedience in general. Constans, on the contrary, threatened every transgressor of his Typus with the severest civil punishments, and these he executed with the utmost cruelty.

The Typus is the fifth specimen of doctrinal despotism proceeding from the Byzantine emperors since the time of St. Leo. In all these the effort was the same. So far as the relation between the emperor and the Pope is concerned, the principle at issue is whether the Byzantine emperor, with the Byzantine patriarch as his chief agent, should dictate the creed and direct the government of the Church, or the Pope and the bishops.

The first attempt proceeds from Basiliscus, who, by insurrection got possession of the imperial throne for about twenty months, and in that short time issued the Encyclikon, in which Timotheus Ailouros, patriarch of Alexandria, helped him as to the composition, and 500 Greek bishops were found to accept and praise it. Basiliscus with his wife and children, was presently starved to death by the emperor Zeno.

The second attempt was by Zeno, when he had recovered the throne, and fallen into the hands of his patriarch Acacius. He then issued the Henoticon, which Acacius had drawn up, which was imposed by force on the bishops, and which Fravita, Euphemius, Macedonius, and Timotheus, successive patriarchs of Constantinople, submitted to subscribe, the first under Zeno, the following three under Anastasius. The wisdom and firmness of successive Popes frustrated this attempt, and Hormisdas finally obtained a full reparation, and the acknowledgment of his own charge over the whole Church, by the gift of Christ to St. Peter, which the bishops of the Apostolic See inherited.

Yet, notwithstanding this most solemn confession on the part of the bishop of Constantinople, of the emperor, and of the nobles of the East, some thirty years later, Justinian, having become direct lord of Rome, and having summoned Pope Vigilius as his temporal subject, to go to Constantinople, makes a third attempt, and issues to the Fifth General Council his own “Confession of Faith,” which a recreant court-archbishop, Theodore Askidas, supplies him with, and which the patriarch of Constantinople, Eutychius, then, by the emperor’s nomination, presiding over the Council, as well as the eastern bishops in the Council, receive. The whole attitude and conduct of Justinian at the Fifth Council show how deeply this most distinguished of the eastern emperors was imbued with the doctrinal despotism of his throne. And from that time, the contention of his successors is still more pronounced, and their temporal power over the Pope, as their subject, is unsparingly exercised, not to deny his spiritual supremacy in itself, but to make its exercise subject to their imperial power, and in this the patriarchs of Constantinople, assuming by and with the consent of the emperors, the title of Ecumenical Patriarch, serve their sovereign as the chief instrument for reducing the Church to servitude. It is to be observed that Justinian conferred this title upon them in his laws. From that time they one and all clung to it.

The fourth attempt is made by Heraclius at the end of his long reign, when he had fallen under the influence of Sergius, as his predecessor, Zeno, had fallen under the influence of Acacius. Not only did Sergius hold the great see of the capital during twenty-eight years from 610 to 638, but things recorded of him seem to indicate that he was a man of extraordinary resolution. He had preserved Heraclius from deserting his capital, and flying back for refuge to his father at Carthage, after a long series of defeats from the Persians. He had acted as guardian of his son, and administrator of the empire during the marvellous six years when Heraclius, shaking off twelve years of apathy, and going forth in the name of God, and in publicly uttered commendation of his kingdom to the Blessed Mother of God, had triumphed over the Great King. Servius finally supplied him with the exposition, which was to present in seeming concord the wrangling episcopacy of his eastern empire, and overcome the Roman Pontiff in his maintenance of the faith.

The fifth attempt was made by Constans II., grandson of Heraclius, for whom Paul II., patriarch of Constantinople, invested his heresy in fitting language, and presented it in the Typus as an imperial decree which all were to accept under punishment to property, freedom, or life. And Pope Martin I. had to fight the old battle of the Church as a subject to a sovereign who was at once without mercy and without scruple.

The Typus is the perfect specimen of the theologising emperor, who begins by attributing to himself the charge over the whole Church, and puts himself precisely in the place of the Pope and the bishops in formulating the true Christian doctrine, wherein he claims the initiative, and the ultimate decision.

It need only be added that in all this succession of attempts to deprive the Church of God of her liberty, and the Pope of that guardianship of the faith which alone is adequate to its maintenance, the successors of Constantine departed essentially from the position which the first of Christian emperors took at the first General Council. He did not sit in that Council. He placed himself with the sword of empire at the entrance to guard the approach. He made the decrees of the Council laws of the Roman empire; but he acknowledged that the power to make them rested in the bishops alone.

Nor would it be unhistorical to note that in proportion as the emperors, whose seat was Byzantium, encroached upon the liberty of the Church, and sought domination over the successor of St. Peter, in whose prerogatives that liberty was seated, their temporal empire declined. The despotism which flung itself with insolence and violence against the Church became odious to its own subjects. We shall see an instance of this which almost passes belief when the patriarchate of St. Athanasius embraces the Moslem conqueror, to escape the Byzantine sovereign, and terms the defenders of the Christian faith Melchites, that is, Royalists, because, while they rejected the Eutychean heresy, they were likewise loyal to the eastern emperor.

Let us see how Pope Martin meets this attempt. No sooner is he invested with “the great mantle,”(32) than he summons a Council to meet in the basilica of Constantine, then called the Church of the Saviour, now St. John Lateran, adjoining the papal palace, the Mother Church of Rome. He called this council in order to judge the doctrine which two emperors, using two Byzantine patriarchs, and at the same time used by them, seek to impose upon the Church, instead of the doctrine of St. Leo the Great, accepted and set forth at the Council of Chalcedon. It held from the 5th to the 31st October, 649, five sittings. It was attended by 105 bishops, chiefly from Italy (excluding the Lombard dominion), Sicily and Sardinia, with some African, and a few foreign. The acts have come to us complete, both in Greek and Latin, the former being the proper language of the two documents, the Ecthesis and Typus. I give the following epitome of the Pope’s speech to the Council:—

“Christ has commanded pastors to be watchful: this concerns us also, and especially must we watch over the purity of the faith, since certain bishops, who do not deserve this name, have lately sought to spoil our confession of belief by new invented expressions. Everyone knows them, since they have come forward openly to injure the Church: such are Cyrus of Alexandria, Sergius of Constantinople, and his followers, Pyrrhus and Paulus. Cyrus eighteen years ago taught in Alexandria One Operation in Christ, and published from the pulpit nine heads of doctrine. Sergius approved this, issued somewhat later the Ecthesis under the name of the emperor Heraclius, and taught One Will and One Operation, which leads to One Nature of Christ. The Fathers distinctly taught that Operation answers to Nature, and whoever has like Operation must likewise be of like Nature. Since then the Fathers teach Two Natures in Christ, it follows that Two Wills and Operations are united without mixture and without division in one and the same Incarnate Word. That both are naturally one thing is not possible. Pope Leo also taught Two Wills, and so holy Scripture indicates. So Christ wrought what belonged to the Godhead corporeally, since He manifested it through His flesh animated by a reasonable soul; but what belonged to the Manhood, He wrought by the Godhead, since He took upon Him freely for our sake human weaknesses, that is, sufferings, but without sin. Cyrus, in issuing his nine heads of doctrine, Sergius, in issuing the Ecthesis, contradicted the doctrine of Leo, and of the Council of Chalcedon. But Pyrrhus and Paulus spread the error more widely; in particular, Pyrrhus by threats and flatteries seduced many bishops to subscribe his impiety. When he had afterwards come to shame, he came hither and presented to our Holy See a writing in which he anathematised his former error. But he returned as a dog to his vomit, and was therefore rightly deposed. But Paulus went even beyond his predecessor; he confirmed the Ecthesis, and contradicted the true doctrine.

“Therefore he also was deposed by the Holy See. Specially imitating Sergius, to cover his error he counselled the emperor to issue the Typus, which annuls the Catholic doctrine, denies to Christ properly all will and all operation, and therewith likewise each nature, for nature is shown by its operation. He has done what hitherto no heretic has dared; he has destroyed the altar of our Holy See in the Placidia Palace, and forbidden our Nuncios to celebrate thereon. He has persecuted those nuncios because they exhorted him to give up his error, as well as other orthodox men, imprisoning some, banishing others, beating others. As these men (that is, Sergius and the rest) have disturbed well-nigh the whole world, complaints both written and oral have come to us from various sides urging us to put down the falsehood by apostolic authority. Our predecessors have both by writing and by their nuncios tried to correct them, but without success. We have, therefore, thought it needful to convoke you, to consider together with you them and the new teaching.”(33)

Pope Theodorus had named Stephen, Bishop of Dor, in Palestine, to be Apostolic Vicar in that province. He was the prelate whom the patriarch of Jerusalem, Sophronius, had sent to Rome in the time of Honorius to solicit support for the faith of that Pope, and to set before him the dangerous state of affairs. He was introduced in the Lateran Council at its second sitting, and read to it the following memorial:—(34)

“To the holy Apostolic Council held by the grace of God and the regular authority of most blessed Pope Martin presiding, in the great city of the elder Rome, for the confirmation and defence of the definitions received from our fathers and councils, I, Stephen, Bishop, and sitting in the first see of the council under the throne of Jerusalem, make the following report:—Jerusalem was in peace and tranquillity when the tempest broke upon it. For first of all Theodorus, Bishop of Pharan, then Cyrus, Bishop of Alexandria, then Sergius, Bishop of Constantinople, and Pyrrhus and Paulus, who succeeded him, set up afresh the doctrine of the heretics Apollinaris and Severus. By these men the whole Catholic Church has been thrown into confusion. I speak to your supreme see, which is set over all sees, for the healing of every wound, for this it has been accustomed to do with power from of old and from the beginning by apostolical authority. Since Peter, the great head of the Apostles, was manifestly invested not only with the keys of heaven to open to those who believe and to close to those who disbelieve the gospel, but he first had the charge to feed the sheep of the whole Catholic Church—to convert and confirm his spiritual brethren of the same order, as he received this dignity over all, given to him providentially by God Himself for our sakes incarnate.

“Knowing which things, Sophronius, of blessed memory, formerly patriarch of Christ’s holy city, took me and placed me on the holy spot of Calvary, and there indissolubly bound me with these words:—Thou shalt answer to God Himself who on this spot chose to be crucified for us, when He comes at His glorious epiphany to judge the living and the dead, if thou delayest and disregardest His endangered faith, for I myself am bodily prevented from doing this by the Saracen invasion which has come upon us for our sins.(35) Go, then, swiftly from end to end of the earth, until thou reach the Apostolic See in which the foundations of our holy doctrines rest. Not once, not twice, but again and again make known to the holy men there what is being here mooted, until with apostolic prudence they bring forth judgment to victory, and effect, according to the canons, a complete annulment of these innovating doctrines. Shuddering at the adjuration put on me in this most holy spot, remembering also the episcopal dignity granted to me by God, further bearing in mind the entreaties from almost all the bishops of the East and their Christian people, agreeing with Sophronius, who is now among the saints, as first of the Episcopal Council of Jerusalem, I gave no sleep to my eyes nor slumber to my eyelids in fulfilling this command. This now is the third time that I take refuge at your apostolical feet, beseeching you, as all beseech you, to help the faith of Christians in its danger. The enemy pursue me from place to place to have me imprisoned and delivered to them in fetters, but the Lord has saved me from my persecutors. Nor has God failed to the prayers of His supplicants, but has raised up your predecessors, the apostolic prelates, to no slight exertions in correcting these men, though they would not be softened, and now he has raised up the most blessed Pope Martin.... I beseech you, therefore, not to despise the earnest entreaties of the orthodox bishops and peoples throughout the East, and of my now sainted lord Sophronius, brought to your blessedness now by me the least of all.”

In further sittings of this Council abundant testimony from the Greek and Latin fathers was presented to show how contrary to them was the teaching which the emperors and the patriarchs of Byzantium were seeking by crude force to impose on bishops and people. In the end the Council passed twenty canons fully setting forth the true doctrine, and condemning the heresy as contrary to what had been taught up to that time: especially “the most impious Ecthesis which was made by Heraclius, formerly emperor, under persuasion of Sergius, against the orthodox faith”; and with it “the atrocious Typus lately drawn up by the most serene prince, the Emperor Constans, against the Catholic Church, by persuasion of Paulus”.

In(36) rank this council stands near to the General Councils; its twenty canons being issued by Pope Martin under anathema upon matters of faith are as binding on the Church now as when they were first published. The creed of this Council is a simple repetition and exhibition of the creed of the Council of Chalcedon, until we come to the addition which at once transfixes the heresy and sets forth the faith. After the words “we believe one and the same only-begotten Son, God, the Word, our Lord Jesus Christ,” the addition runs, “and we believe as Two Natures of the same, united without confusion, so likewise Two Natural Wills, the divine and the human, and Two Natural Operations, the divine and the human, for the perfect and unfailing assurance that He is truly perfect God and perfect Man in very deed, one and the same our Lord and God, Jesus Christ, willing and working divinely and humanly our salvation, as the prophets of old and our Lord Jesus Christ Himself taught us, and the creed of the holy fathers handed down, and in general all the holy universal Councils and the whole band of approved doctors in the Catholic Church. This, in agreement with them all according to their inspired teaching, we one and all confess and define.”

Among the documents read at the Lateran Council was one from the whole African episcopate addressed to Pope Theodorus three years before, in 646, in the following titles: “To our most blessed Lord, seated in the apostolic headship, the Father of Fathers, Theodorus, most holy Pope and Chief Shepherd of all Prelates, Columbus Bishop of the first See of the Byzacene Council, and Reparatus Bishop of the first See of the Mauritanian Council, and with us all the bishops of the three Councils of Africa.” It is to be noted that the Archbishop of Carthage is not mentioned, for Fortunatus was elected somewhat later to take the place of a Monothelite. “No one can question that a great and neverfailing spring of grace wells forth from your Apostolic See, enriching all Christians. Thence in abundance rivulets come forth, irrigating the whole Christian world, whence, O Father of Fathers, in honour of most holy Peter, your Apostolic See has been appointed, by divine decree in a peculiar and unique manner, to search into and to treat the sacred doctrines of the Church, receiving which as truly handed down it is the most necessary function of the high priest of that supreme and apostolic See to certify.” Then the African bishops, by quoting, made their own that famous answer given by Pope Innocent I. to the African bishops in the time of St. Augustine, 230 years before. “This obedience,” they proceed, “we humbly render to your apostolic supremacy, and beseech the Pope to do away with the hateful novelty which has sprung up in the Church of Constantinople.”

This letter has a double interest, being one of the last recorded acts of the ancient African episcopate, which was already in conflict with the Mohammedan assault, and about fifty years later was entirely swept away. It would be difficult to find stronger words than it uses to describe the Papal authority and the special gift which it recognises as belonging to the See of Peter by divine ordinance.(37)

Several of the letters written by Pope Martin after the Lateran Synod testify his zeal to overthrow the Monothelite heresy. Among these is his answer to the just-quoted letter,(38) which he addresses to the Church of Carthage, and all the bishops, clergy, and laity subject to it. He praises them for the synodical letters drawn up by the Church’s glorious orator, Augustine, through the Holy Ghost, to his Apostolic See, alluding to that great confession of his(39) Primacy which we have in the letters of the Saint, and which, he says, their words repeat, and so he presents to them the acts of the Lateran Council.

Particularly remarkable is the Pope’s letter(40) to the bishops under the Sees of Jerusalem and Antioch, that is, the patriarchates which had fallen under Mohammedan domination. He announces to them that, after due examination, he had condemned “the Exposition of the Emperor Heraclius, and the formula of the present serene emperor,” and he deplores the havoc which heretics had made in the East, irregularly setting up a false bishop at Antioch, the heretic Macedonius, and another, Peter, at Alexandria. The Pope adds that in his anxiety to build up the Church of God, which they were laying waste, he had, according to the power given him by the Lord in the person of blessed Peter, ordered his brother John, Bishop of Philadelphia, to supply his place in all ecclesiastical matters through the East, and to create in all cities episcopally subject to the Sees of Antioch and Jerusalem bishops, priests, and deacons, and he begs them as sons of obedience “to help our Vicar set by Apostolic authority”.

The Bishop of Thessalonica, in the course of 200 years since St. Leo and the succeeding Popes had made him their Vicar for the great province of Eastern Illyricum, had become a prelate of very high rank. Paul was actually bishop, but he favoured the new heresy, and the Pope, after warning him in vain,(41) wrote deposing him, unless he received without the least omission everything which had been synodically ratified and defined at the Council. At the same time he wrote to the people of Thessalonica, enjoining them to have no society, agreement, or connection with such a man.

Thus, in the case of any diocese, whether that of a simple bishop, or a primate, or a patriarch, the Pope does not hesitate to tell their several diocesans that they are set free from all duty of obedience to one condemned by him. No act can show the superior authority of the universal Primate more strongly than this. St. Gregory the Great had said that all bishops were equal when performing their respective work in their own diocese; but if that work is not duly performed, he knows of no bishop who is not subject to the Apostolic See. The power of the Primacy is essentially for edification of the whole Church, and so is exerted whenever the Church and the faith of the Church are anywhere in danger. The acts of St. Martin I. at a crisis of singular danger follow exactly the rule of St. Gregory. If an emperor supports heresy, he condemns his act, though he may be a lawful sovereign; if a patriarch is false to the faith, he sets a vicar of his own to appoint fresh bishops in the patriarchate. If his own vicar sins against the power which appointed him, he dissolves the primary bond according to which the people of that diocese is bound to their own bishop.

But the supreme authority of the Roman See is indicated most plainly in the encyclical letter issued by the Pope. It is addressed(42) “Martin, Servant of the Servants of God, by grace Bishop of God’s holy Catholic and Apostolic Church of the Romans, together with the Synod of Bishops here canonically assembled with us for the confirmation of the true dogmas of the Catholic Church, to those who have inherited the like precious faith as we of our Lord and Saviour Jesus Christ, through the laver of regeneration, who sojourn in holiness and justice in every part of His dominion, our brethren the bishops, priests, deacons, heads of monasteries, monks, ascetics, and to the whole sacred plenitude of the Catholic Church”.

I give the main contents of this letter thus addressed to the whole world to announce the decision of the Council by Pope Martin. It expresses in every line, supported by constant quotations of Scripture, the solicitude of the Pope for the maintenance of the doctrine concerning the Person of the Lord which had been held from the beginning. “Our predecessors, the Pontiffs of Catholic memory, have not ceased to admonish the innovators to recede from this their heresy. Bishops from various provinces, and, what is more, general synods, have not only by their own writings called upon them to amend their heresy, but conjure our Apostolic See to exercise its regular authority, and not to suffer to the end this innovation to make a prey of the churches. Meeting, therefore, in this Roman most Christian city, we have confirmed by our sentence the holy Fathers; we have anathematised the heretics with their most depraved doctrines, the impious Ecthesis and the most impious Typus, in order that all you who dwell over the whole earth, recognising that these things have been piously done by us for the safeguard of the Catholic Church, may carry them out together with us.” “The Lord says, every kingdom divided against itself shall not stand, and every sentence, every law divided against itself shall not stand; and if the Typus destroys the Ecthesis, and the Ecthesis destroys the Typus, the one asserting that our Lord has one will and operation, the other denying it, then both are divided; and how shall the heresy stand, being shown to be invalid and empty by itself, rather than destroyed by us?” This, the never-ending refutation of heresy, runs through the whole letter, and against it is set “the manifestation of God through apostles, prophets, doctors, and the five Universal Councils, whose decrees are the law of the Catholic Church”. “Behold the Judge stands before the door joyfully promising crowns to those who suffer for His sake.”

Thus the Lateran Council of 649, presided over by Pope Martin, who directs all the proceedings, who informs the emperor of the condemnation of the Typus, composed by this emperor’s own patriarch, and issued by himself as a law, who addresses an encyclical letter to all bishops and their people, summing up its acts, who writes to various provinces, and in particular to the eastern patriarchates of Antioch and Jerusalem, appointing his vicar over them, gives us in full detail a picture of the discipline existing in the Church just at the middle of the seventh century. As to doctrine, the Lateran Council stands precisely on that set forth two hundred years before at the Council of Chalcedon by the great authority of St. Leo. In condemning the Monothelite heresy, espoused by two emperors and three successive patriarchs of Constantinople, it alleges the tradition of the Fathers from the beginning, and the doctrinal decrees of the five Councils, then accepted as General. During these five centuries the East has been agitated almost without ceasing by the efforts of the Eutychean heresy and its last progeny, the Monothelite, to overthrow the true faith concerning the Incarnation, on which the whole economy of human salvation rests. The eastern patriarchates have utterly failed to secure the occupants of the sees of Alexandria, Antioch, Jerusalem, and Constantinople, from the prevailing error. Cyrus, patriarch of Alexandria, and Sergius, patriarch of Constantinople, are the chief patrons of this error. After them, Pyrrhus, and then Paul, are using the utmost power of the emperor from their seat in the capital to impose it by force: and the ecumenical patriarch especially is using it as a lever against the Roman Primacy, and in drawing up decrees of doctrine fathered by the imperial power is practically denying the Roman Primacy to be the guardian of the Christian faith, and striving to transfer that guardianship to himself, always under the wing of the emperor. Had the Popes yielded to the Ecthesis or the Typus, both the faith of the Church would have been altered, and its government transferred from Old Rome to Roma Nova. St. Martin, as the first act of his pontificate, plays this most remarkable part of summoning a Council which defeats this double aggression. And the moment at which it is done may be marked as that in which the temporal weakness of Rome touches its lowest point. The subsequent treatment of the Pope, which I have now to mention, is an incontestable proof how entirely he was exposed to the machinations, the violence, and the despotic tyranny of his enemies, especially to the malevolent union of emperor and patriarch. Yet it is to be observed that neither emperor nor patriarch even affects to deny the authority of St. Peter’s successor; what they attempt to do is to control and subject him in the exercise of it.

History is silent as to events in Rome from the end of the Council of 649 to 653. What the exarch Olympius, by special command of the emperor Constans II. did while it was being held, has been narrated above. Olympius was dead, but another exarch, Theodore Kalliopas, was sent from Constantinople to execute the work in which Olympius had failed. On the 15th June, 653, Kalliopas came to Rome. Concerning his purpose, Pope Martin himself wrote to his friend Theodorus in these words:(43) “Your charity has desired to know how I was carried away from the See of the Apostle, St. Peter, like a solitary sparrow from the house-top. I am surprised at your question since Our Lord foretold of evil times to His own disciples: for ‘there shall be then great tribulation, such as hath not been from the beginning of the world until now; and unless those days had been shortened, no flesh should be saved. But he who perseveres unto the end shall be saved.’ Therefore that you may know how I was removed and carried off from the city of Rome, you shall hear no false report. Through the whole time I knew what was preparing. And taking with me all my clergy, I remained by myself in the church of our Saviour, named after Constantine, which was the first built and endowed in all the world by that emperor of blessed memory, beside the bishop’s palace. There we all stayed by ourselves from Saturday, when Kalliopas entered the city with the army of Ravenna, and the chamberlain Theodorus. I sent them some of the clergy to meet him, whom he received in the palace,(44) and thought I was with them. But, finding I was not, he mentioned it to the chief clergy. Because it was our purpose to do him homage,(45) but on the next day, which was Sunday, we would present ourselves and salute him, as on that day we could not. On Sunday he sent men to that church, suspecting that there was a great multitude there, being Sunday, and he reported that, being very tired with his journey, he could not come that day, but we should certainly meet the next day, ‘and we will do homage to your Holiness’. Now I myself had been very sick from October to that 16th of June. On Monday then he sent at dawn his chartular and certain attendants, and said, ‘You have prepared arms and you have armed men inside, and you have heaped up a quantity of stones for resistance. This is not necessary; do not allow any such thing.’ I heard this myself, and to remove their suspicions, thought it necessary to send them all over the episcopal palace, that, if they saw arms or stones, they might themselves give evidence. They went and found nothing, upon which I suggested to them that they had always acted thus, and proceeded against us by intrigue and false accusation, as when, at the coming of the infamous Olympius, they said that I might have repelled him by arms. Now I was lying in my bed before the altar of the church, and scarcely half-an-hour later the army came with them into the church. All were covered, bearing lances and swords, shields, and bows ready bent; and they did things there which are not to be uttered. For, as when the winter wind blows violently, the leaves fall from the trees, the candles of the church were struck down, and resounded in their fall upon the pavement. And the clash of arms sounded like a horrible thunder in the church, together with the vast number of broken candles. Upon this their sudden inroad, order was issued by Kalliopas to the priests and deacons who surrounded me, that I had, in violation of rule and law, taken undue possession of the bishop’s office, and was not worthy to be in the Apostolic See, but was by all means to be sent to this imperial city, and a bishop elected in my stead. This has not yet been done, and I trust will never be done; since, in the absence of the pontiff, the archdeacon, the archpriest, and the first notary take his place. I have already told you the acts which had been doing concerning the faith. But, as we were not prepared for resistance, I thought it better to die ten times over than that anyone’s blood should be shed in vain. And this was done without risk to anyone, after many evils displeasing to God had been effected. So I gave myself up at once to be taken before the emperor without resistance. I must admit that some of the clergy cried out to me not to do this, but I did not listen, lest murders should instantly take place. But I said to them: Let some of the clergy necessary to me, bishops, priests, and deacons, and, indeed, such as I choose, come with me. Kalliopas answered: By all means let such as will come. We use compulsion on no one. I answered, My clergy are in my own hands. Some of the priests cried out: We live and we die with him. Then Kalliopas himself and these who were with him began saying, Come with us to the palace. I did not refuse, but on that same Monday went out with them to the palace. On Tuesday all the clergy came to me, and many had prepared to sail with me, and had already put their baggage on board; some others also, both clergy and laity, were hastening to join us. On that same night then, preceding Thursday, the 19th June, about the sixth hour, they carried me from the palace, thrusting back all who were with me in the palace, and without even things necessary for my journey and for me when here, and they took me from the city with only six pages and a single drinking vessel. We were put on board a bark, and about four hours after dawn reached Porto. As soon as we left Rome the gates were closed, and kept closed that no one might go out and reach us at Porto before we sailed thence. Thus we were compelled to leave at Porto all the goods of those who had put them on board, and the same day we departed. On the 1st July we came to Miseno, where was the ship, that is, my prison. Now I met with no compassion, not in Miseno only but also in Calabria; nor in Calabria only, which is subject to the great city of the Romans, but in many islands in which we were detained for our sins as long as three months, save only in the island of Naxus, for there we spent a year, I was allowed to take two or three baths, and was a guest in a house. And now for seven and forty days I have not been allowed to wash in warm or cold water. I am sick and cold through and through; for both on board and on land to the present hour my stomach has allowed me no rest. When in my hunger I am about to take something, my whole body is so shaken that I cannot take anything to strengthen nature. I have an utter disgust against what I have. But I believe in the power of God, who beholds all things, for when I am relieved from this present life all my persecutors will be called to account, so that at least they may be drawn to repent, and so converted from their iniquity. God preserve you my very dear son.”

The allusion above concerning the things done as to the faith is explained in a former letter to the same friend, wherein he says: “When I left the Lateran Church, where armed men had shut me in, they cried out in the presence of the exarch, Whoever says or believes that Martin has changed or will change one iota of the faith, let him be anathema. And whoever remain not in their orthodox faith to death, let them be anathema. When Kalliopas heard this he began to excuse himself that there was no other faith than what we held, and that he had no other. And I would have you know, most dear brother, concerning the faith, and likewise those calumnies which they are putting out against the truth, that by the help of your prayers, and those of all faithful Christians who are with you, whether living or dying, I will defend the faith of our salvation, and as St. Paul teaches, ‘to me to live is Christ, and to die gain’. But as to those false accusations which heretics are newly making, casting aside the truth of Christ our God, what truth can they speak to men who resist God’s truth? Therefore, I make answer to you, dearest brother, by Him Who will judge this world by fire, and render to every one according to his work, I never sent letters to the Saracens, nor how they should understand a certain tome, nor ever sent money, except some alms to servants of God going thither, to whom we gave a little for their needs, by no means for the Saracens. And as to our Lady, the glorious ever-virgin Mary, who brought forth Jesus Christ our God and Lord, whom all holy and Catholic fathers call the Mother of God, inasmuch as she bore the God-man, unjust men have borne false witness against me—rather against their own souls. Whoever does not honour and worship her who is blessed above every creature and human nature save Him who was born of her, the venerable ever-virgin Mother of our Lord, let him be anathema both in this world and in the next. But men who seek occasion throw up scandals for the offence of many. God preserve you, most loving son.”