All this led on to the summoning of the Sixth General Council at Constantinople, which sat from November, 680, to September, 681. The temporary schism between Rome and Constantinople was healed. Agatho's letter condemning the doctrine of the two wills was accepted; anathema was laid upon those, dead or alive, who had accepted the heresy, and among them Pope Honorius I., a condemnation repeated by many a pope after him. The Council declared that the Lord possesses two wills, "for just as the Flesh is, and is said to be, the Flesh of the Word, so also His human will is, and is said to be, proper [natural] to the Word." And also, "just as His holy and spotless ensouled flesh was taken into God yet not annihilated, so His human will though taken into God was not annihilated." Again, as so often in {89} the days of Justinian, the words of S. Leo were appropriated for a definition of the orthodox belief. The Council was attended by 289 bishops, the emperor occupying the position which had been common since Nicaea, while on his right were the bishops of the East, on his left those of the West. Rightly was the doctrine of one will condemned as contrary to the Chalcedonian assertion of the Lord's perfect Humanity; and the condemnation was readily accepted by the Church. Only in Syria, among the Maronites (followers of John Maro), did Monothelitism linger on for centuries, till they became absorbed in the Latin Church. [Sidenote: The Monothelite controversy.] The chief opponent of Monothelitism was Maximus, whose _Disputation with Pyrrhus_ remains the most important survival of the controversy. It is a subtle and rational exposition of the orthodox doctrine. The original phrase, _theandric energy_, from which the Ecthesis of Heraclius started, seems to have been drawn from the unknown Platonist who came to be called Dionysius the Areopagite, and whose writings had a continued influence in the Middle Age. But to all reasonable thinkers the main question was decided. The truth of Christ's human nature was an essential verity of the faith, and to deny His human will would make His nature incomplete, and His goodness in any true sense impossible. The difficulty would arise again when Luther and Calvin carried further the dispute concerning the nature of the human will, but as regards her Lord the Church had come to a decision based upon her knowledge of His divine life on earth.