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206 THE HISTORY OF HERESIES,
This objection was answered in the Sixth Council, for the Saint
having said that the humanity of Christ suffered, admitted by
that that Christ operated by the humanity. All that St. Gregory
in fact wanted to prove against Eunomius was, that the sufferings
and the operations of Christ received a supreme value from the
Person of the Word who sustains his humanity, and therefore he
attributed these operations to the Word. They object, fifthly,
that St. Cyril of Alexandria (4) says that Christ showed some
cognate operation, "quandum cognatam operationem." We reply,
that from the context it is manifest that the Saint speaks of the
miracles of Christ in which his Divine Nature operated by his
omnipotence, and his human nature by the contact, commanded
by his human will ;
and thus this operation is called by the Saint
an associated one. Sixthly, they object that many of the Fathers
called the human nature of Christ the instrument of the Divinity.
We answer, that these Fathers never understood the humanity to
have been an inanimate instrument, which operated nothing of
itself, as the Monothelites say, but their meaning was that the
Word being united with the humanity, governed it as its own,
and operated through its powers and faculties.
Finally, they
oppose to us some passages of Pope Julius, of St. Gregory Thau-
maturgus, and some writings of Menna to Vigilius, and of Vigilius
to Menna ; but our reply to this is that these passages arc
not authentic, but were foisted into the works of the Fathers by
the Apollinarists and Eutychians. It was proved in the Sixth
Council (Act. XIV.), that the writings attributed to Menna and
Vigilius were forged by the Monothelites.
10. The Monothelites endeavour to prop up their opinions by
several other reasons. If you admit two wills in Christ, they
say, you must also admit an opposition between them. But we,
Catholics, say that this supposition is totally false ;
the human will
of Christ never could oppose the Divine will, for he took our
nature, and was made in all things like us^but with the exception
of sin ; as St. Paul says (Heb. iv, 15), he was "
one tempted in all
things like as we are, without sin." He never, therefore, had
those movements we have to violate the Divine law, but his will
was always conformable to the Divine will. The Fathers make
(4) St. Cyril, Alex. /. 4, in Joan.