II. In none of the Acts of the Council is it said that Honorius is called a heretic because he maintained or taught heresy.
III. It is said expressly, and not once only, that Honorius is condemned because, by his silence, he fostered the Monothelites and followed the counsel of Sergius. For example, Act. Conc. XIII., "We execrate the impious dogmas of these men, and we judge that their own names shall be cast forth from the Holy Church of God, that is to say, Sergius, Cyrus, Pyrrhus, Peter, and Paul, and also Theodore. . . . And with these we order that Honorius be cast out and anathematized, because we find by the writings, made to Sergius, that in all things he followed his counsel and confirmed his impious doctrines." The Latin has sequi mentem ejus, which is ambiguous, aud may mean either to follow the doctrine, or follow the intention and plan of Sergius; but the original Greek text, of which the Latin is a translation, has, without any ambiguity, "followed the counsel."
Honorius, therefore, is not condemned like the rest for his impious dogmas, but because, by following the counsel of Sergius, he did not repress but strengthened (confirmavit) an impious dogma.
IV. It is expressly said. in the Acts, that God cannot endure that rule of silence, "Et quomodo non indigneretur Deus qui blasphemebatur et non defendebatur." "And how could God but be indignant, who was blasphemed and NOT defended?" (In Sermo Prosphonetics, Act. XVIII.) Hence, also, and for the same reason the Council is indignant, and hurls its anathema against Honorius
. V. The letters of Honorius were burned because they were destructive to the Church and favorable to the heretical contumacy of Sergius, not indeed, in doctrine, but in their approbation of the rule of silence and in too great lenity toward the heresiarch. They are condemned not because they contained the same impiety as the writings of the others, but because "ad unam eademque impietatem tenderent;" they tended (in the Greek concurred) to one and the same impiety."
VI. If, therefore, Honorius is called a heretic, and is anathematized and cast out, it is not for heresy, but for connivance towards heretics. And expressly in this sense was the intention of the Council interpreted by the Emperor Constantine, who was not only present at the Council, but took part in it. In the same sense did St. Leo interpret it, who, having carefully examined the Acts of the Council and conferred with the legates who presided over it, approved them and translated them into Latin. Both Constantine and Leo say that Honorius was condemned, not because he taught error, but because he had favored and strengthened heretics, and had, not stained the Church himself, but suffered it to be distained by others.
*That is the truth anouit Honorius. However, even IF prav's personal opinions were accurate, that STILL would not give him permission to disobey.
Who died, resurrected, and gave him authority to judge when a Pope is right or wrong and when he can be disobeyed? That idea is purely protestant and gives prav authority over the sucessors of Peter, Ecumenical Councils etc. It is private judgement pure and simple
Pope Honorius' heresy deprived him of the papacy, if you follow the teachings of the fathers and innumerable theologians.
A heretical pope ceases not only to be pope but being a member of the Church.
St. Robert Bellarmine (De Romano Pontifice, II.29.):
Just as it is licit to resist the Pontiff who attacks the body, so also is it licit to resist him who attacks souls or destroys the civil order or above all, tries to destroy the Church. I say that it is licit to resist him by not doing what he orders and by impeding the execution of his will. It is not licit, however, to judge him, to punish him, or to depose him, for these are acts proper to a superior.
Do you believe in obeying error?