We have now to follow briefly one of the greatest revolutions which has ever occurred in human affairs. It is a revolution which not merely sets up one kingdom instead of another, or alters the persons of individual rulers; but which changes human society to its very depths, provides a different standard of morals, and, so far as it succeeds, but only so far, reverses the course of Christian civilisation, and undoes in certain countries the greatest conquests which the Christian Church had obtained for the good of the human race. Not States only are changed, but fathers and mothers, husbands and wives, sons and daughters: in fine, Græco-Roman heathenism has disappeared, but instead of it arises a religion borne on the shoulders of a temporal rule, and a legislation compared with which in certain respects that old heathenism was pure and benignant. The revolution reaches in fact man’s belief in the nature of God Himself: and a change of belief in the nature of God involves a change in all His relations to His moral creatures, and in their relations to each other. The creature in all action reproduces what it holds concerning the Creator. The religion of self-sacrifice springs from a God who sacrifices Himself: the religion of self-indulgence from a God from whose worship sacrifice has been expunged. It(50) appears that even before the triumphal entry of Heraclius into Jerusalem with the recovered cross he had met in the Persian campaigns, in 622 or 623, with a certain bishop named Cyrus, then holding the see of Phasis, in Armenia. But Cyrus himself had for years before been in communication with Sergius, the powerful patriarch of Constantinople, the guide and inspirer of the emperor. Sergius had held the see of the capital since the year 610, in which the accession of Heraclius took place. It had been all along his dream to reconcile the various monophysite sects which troubled his master’s empire. In the political point of view such a reconciliation could not but appear very important. In Egypt alone the Monophysites numbered about six millions, against three hundred thousand orthodox.(51) How deeply their national feeling was mixed up with their heresy is shown by the name of Melchites or Royalists, which they gave to their opponents. The patriarch Sergius and the emperor Heraclius fell upon the device of gaining the heretical party, not only in Egypt, but in the Eastern empire generally, to at least an outward union with the orthodox by introducing the formula “One Operation” as a theological expression for the acts of our Lord. St. John of Damascus(52) describes in his treatise on heresies the 99th as that of the Monothelites “who derived their origin from Cyrus of Alexandria, and their strength from Sergius of Constantinople. These men maintained two Natures in Christ, and one Person, but assert one Will and one Operation, by which they destroy the duality of natures, and strongly adhere to the doctrines of Apollinarius.”