By the 6th century it was evidently virtually independent again; its Christianization had begun with the immigration of Monothelite sectaries, flying from persecution in the Antioch district and Orontes valley.
In 649, after the accession of Martin I., he went to Rome, and did much to fan the zeal of the new pope, who in October of that year held the (first) Lateran synod, by which not only the Monothelite doctrine but also the moderating ecthesis of Heraclius and typus of Constans II.
It is, however, certain that the Lebanon Christians as a whole were not orthodox in the time of Justinian II., against whose supporters, the Melkites, they ranged themselves after having co-operated awhile with the emperor against the Moslems. They were then called Mardaites or rebels, and were mainly Monothelite in the 12th century, and remained largely so even a century later.
Relying on the support of the Monothelite party, he made some pretensions to the throne on the outbreak of the first great rebellion against Justinian; these led to his relegation to Cephalonia by Tiberius Absimarus, and subsequently to his banishment, by order of Justinian, to Cherson.
In 630 he abandoned the secular life and entered the monastery of Chrysopolis (Scutari), actuated, it was believed, less by any longing for the life of a recluse than by the dissatisfaction he felt with the Monothelite leanings of his master.
In the monothelite controversy then raging he acted with cautious reserve, refraining at least from express condemnation of the Typus of Constans II.