基督一志论是公元7世纪时的基督教教派，主张基督只有一意志。

公元七世纪初拜占庭皇帝契拉克流（Heraclius），因为波斯军队入侵，为了争取基督一性派的支持，共同抵抗外侵，而采取和解态度。但是触发了基督是一个意志或二个意志的辩论，皇帝授权君士坦丁堡大主教士求（Sergious），进行和解的工作。采用丢尼修（Dionysius the Pseuso Areopagite）的「属神人的精力」一词，承认基督有神人二性，但其活动是「属神人的精力」所主宰，士求是正统派的代表，他的解释化解了正统派和基督一性派的对立。但在公元634年耶路撒冷主教的正统派索夫罗纽（Sophronius），兴起一股反对此说的势力。罗马教宗何挪流（Honorius）得到士求的报告，知道此事了解皇帝为使教会合一的努力，就驳斥索夫罗纽的立场。但教宗认为一个精力说缺乏圣经根据，顺便提到基督有一个意志，所谓基督一志说（Monothelitism）开始出现。皇帝契拉克流在638年颁布了士求所著述的《续论》（Ekthesis）确定基督只有一个意志。但继任的教宗约翰四世于648年，下谕斥责基督一志说为异端，引起东方皇帝和西方教宗一段神学斗争。于680年举行的第三次君士坦丁堡会议中，对基督一志论派加以谴责。

Monothelitism or monotheletism (from Greek μονοθελητισμός "doctrine of one will") is a particular teaching about how the divine and human relate in the person of Jesus, known as a Christological doctrine, that formally emerged in Armenia and Syria in 629. Specifically, monothelitism is the view that Jesus Christ has two natures but only one will. This is contrary to the Christology that Jesus Christ has two wills (human and divine) corresponding to his two natures (dyothelitism). Monothelitism is a development of the miaphysite or monophysite position in the Christological debates. Formulated in 638, it enjoyed considerable popularity, even garnering patriarchal support, before being rejected and denounced as heretical in 681 at the Third Council of Constantinople.