But haply to speak for according to him may mean the same as to speak as: I concede, albeit the word has other meaning. Then how may man speak as God (according to thee) when enduring the contumelies of the Jews? For come let us view the speech befitting each. It will be meet for Him Who is in truth God by Nature to say, I am invisible, impalpable and superior to suffering, moreover Incorporeal, Life and Life-giving and above all as God: the other expounding to us his own nature how it is, will reasonably say, I am visible and palpable, passible, subject to decay and subject to God. Will then he who says such things speak as He That excels and is superior, as regards the count of His own Nature? how were this not an unlearned thing to say? for one surely will speak falsely, either that one or this. But in saying advocacy or speaking for, that it is nought else than to speak for another, you confess even against your will who tell us of connection and of One Christ and Lord: and severing them into two you worship them, yea rather you co-worship, and think that you are freeing the Church from the charge of god-making, yourself engoddening a man, and not saying One Son even though He be not conceived of apart from His own flesh: for then would you worship Him |72 unblamed, and will know where you were, as it is written, going astray from the doctrines of the truth.
"But yea (saith he) he hath said to the leper, I will, be thou cleansed, and to the ruler of the synagogue's daughter, Maid, arise, and to the sea, Peace, be still, and herein was he a co-partner, for he uttered the Divine words whereby it was possible to achieve all things easily." Two then are they that command, and let us grant that the words on all matters belong to both. When then it says, Why seek ye to kill me, a man which have told you the truth, whose words (tell me) do you say that these be? or dost thou allot those to the Word, these to a man born of a woman as other than He? Where then wilt thou put the most holy Paul who says clearly, But to us One God the Father out of Whom all things and we unto Him, and One Lord Jesus Christ through Whom all things and we through Him. But he, over and over saying, "One Son and not one and other, nor yet Christ and a second christ," contends against his own words, and to two persons and distinct hypostases allots the expressions of the Divines and His own.
Yet not regardless of his own notions, he puts forth again,
But he, over and over saying, "One Son and not one and other, nor yet Christ and a second christ," contends against his own words, and to two persons and distinct hypostases allots the expressions of the Divines and His own. Yet not regardless of his own notions, he puts forth again,
> "I 23 venerate him as image of Almighty Godhead; for He highly exalted Him and gave Him a Name which is above every name, that at the name of Jesus Christ every knee should bow, of heavenly and earthly and beneath the earth and every tongue should confess Lord Jesus Christ."
§11. And who again will be conceived of as he whom (as he supposes) he confesses he venerates and pretends to honour with likeness to God, save surely him whom he but now mentioned to us, calling him an advocate or co-worker of the Divine sway? whom he foolishly said ought to be co-worshipped with the Godhead, as son other and severally than |73 the Word of God: he says that he has also been exalted by God the Father, that he moreover received the Name which is above every name, that to him should both every knee how, of heavenly and earthly and neath the earth and every tongue confess Lord Jesus Christ.
If therefore the Father hath placed Him, being God by Nature, on high even before the here-mentioned exaltation: on investigating the mode of the intervening abasement, we shall find some wise Economy in regard to which dishonoured meanwhile, He had become again in the exaltation wherein He ever was, exaltation essentially inexisting and verily Proper to Him. If this be not so (as he deems and says) but He made some other than the Word of God, the man connected with Him, an object of worship by heaven and earth and those lower yet:----He hath engodded a man like us: no longer will He meetly blame us as though we desired to engod him that is not God, whereas one must fasten on God the Father Himself the charge of the transgression hereto pertaining. He that is studious for learning sees therefore in what direction his words burst forth, and the inventions of his untempered miscounsel at what a word they terminate. For WE say that the Son being by Nature God, i. e., the Word out of God the Father, descended unto voluntary emptying, ascended again with the flesh too unto the God-befitting Dignity of His inherent Excellence: for He is worshipped with flesh too, as being an object of worship even before it, for He was even yet by Nature God, both before the emptying and when He is said to endure the emptiness, made as we. But this man disdaining so august and spotless doctrines connecteth a man with God by mere outward accident, and is not ashamed to co-worship him as in equality of dignity and as one with another, and maintains (he says) that he received as somewhat unwonted and strange and as a matter of favour that to him every knee should bow, and besides that |74 every tongue should confess Lord Jesus Christ. And shouldst thou say that he was made God by Nature, he hath blasphemed openly saying that the Nature of the Godhead is generate; and if not by Nature but he receive the dignity of gift and from outside and by mere title, how is he not openly saying that we worship him who is not by Nature God? And together with us (it is like) the gravity of the spirits above too is in error. And the Father Himself is the beginning and plea to us of these things. How then will He yet find fault with them who have chosen to worship the creature rather than Himself? and why does He indict and punish those that have erred, if the error have been by the will of Himself, in exhibiting to us as an object of worship him who is not by Nature God?
But since citing here this word, I mean the one before us, that to Him shall bow every knee and every tongue shall confess Lord Jesus Christ, he (I know not how minded) pretermitted what remains and was of necessity added in order by the blessed Paul, come let us adding it say this, for every tongue confesses Lord Jesus Christ to the glory of God the Father. Hence if He be not by Nature God, but he says that on account of accidental connection, I mean with the Word out of God, he is worshipped both by ourselves and by the holy angels:----some mode of honour has been invented by the Father, so that the creature should be engodded along with Himself, and to no purpose has He displeasure against any for having done this: and if this thing were to His honour, how should He not deem worthy of recompense, praise and glory them who have chosen to do this?
But haply they will say this, How is it any honour to the Father that every knee should bow to Emmanuel?
Because the Word being by Nature God and out of Him, that is, out of His Essence, has been made flesh, and is worshipped (as I said) as One and Alone and Truly Son with His proper Flesh. And the Father is glorified as God, |75 having Very Son Him who was begotten from forth His Essence, whom made flesh also He hath given for us, in order that He having suffered in the flesh might save all under Heaven, that every one who believeth on Him should not perish but have everlasting life, that every one that seeth Him might see the Father. Now that this too is to us verily a life-giving thing, the Son Himself hath shewn: for He said, This is Life Eternal that they might know Thee, the Only Very God and Jesus Christ whom Thou sentest.
And this and none other is the way to the right and most unerring line of thought, but he utterly confounding every thing says,
> "Because of the wearer I reverence the worn, because of the hidden I worship him that is seen. 24"
And this and none other is the way to the right and most unerring line of thought, but he utterly confounding every thing says,
> "Because of the wearer I reverence the worn, because of the hidden I worship him that is seen. 24"
§12. View again (I pray) how he every where shuns the union and fears the truth and refuses the rightness of the Divine doctrines. Not other than the worn was He who weareth, but rather the same conceived of in concurrence of Godhead and manhood, and One and Alone in truth Son of God the Father. Worship therefore the Word out of God as One with His own Flesh. For tell me, if I do not seem to thee to think aright, thrusting aside as feeble thy slow speech herein. For suppose one should choose to say of any man such as we are or of any one of the kings of the earth, Because of the king's soul I reverence his body, because of the hidden I worship him that is seen, would not one straightway chide him and say, O sir what are you doing? one man surely is the Ruler, even though he be evidently compounded of two, soul I mean and body. Why then are you idly blabbing to us, speaking of a wearer and a worn, a hidden and an apparent, and confessing that you co-worship as one with another and dishonouring the |76 mode of union, whereas the God-inspired Scripturs reveals to us One Christ and Lord, the Word out of God the Father with His own Body? Knowest thou not that He healed in Jerusalem the blind from his birth, afterward finding him in the temple, He engrafted into him a firm and stablished faith in Himself? for He came to him and asked, Dost THOU believe on the Son of God? and when to this he cried out, Who is He, Lord, that I might believe on Him? He again said, Thou hast both seen Him and it is He that talketh with thee. 25 Thou seest how He hath shewn him not the wearer, not the hidden within, but rather Himself as One with the flesh? And verily the wise John says, That Which was from the beginning, which we have heard, which we have seen with our eyes, which we viewed and our hands handled, of the Word of Life. Albeit the Godhead is impalpable, yet the Word has been made palpable through His own flesh; invisible by Nature, He was yet manifest through the Body; but Thou again completely severest and dealest subtilly with the truth, parting the natures, uniting (as you say) the worship. But if you part the natures, along with them will diverge the natural properties too of either, the count of their difference will speed apart: hence two are they confessedly.
But tell me who ask, what is it that severs the natures one from another and what will be the mode of their difference. You will (I suppose) surely answer that one thing by nature is man or the manhood, another God or the Godhead: and the one exalted incomparably above the other, and it as much inferior as is man less than God. How then (tell me) dost thou deem right to honour with one worship things of so unlike nature and parted, as regards their mode of being, by incomparable differences? For would you, if you put about a horse a man's glory, be doing anything praiseworthy? would you not rather be insulting the superior, dragging down the better nature into dishonour? |77
But he has invented something clever in his defence, for he subjoins:
> "Not 26 by itself God is that which was formed in the womb, not by itself God that which was formed forth of the Spirit, not by itself God that which was buried in the tomb; for so should we have been man-worshippers and very worshippers of the dead. But since God is in that which is assumed, from that which assumeth is the assumed co-named God, as connected with the assumer."
But since God is in that which is assumed, from that which assumeth is the assumed co-named God, as connected with the assumer. "
§13. Lo again is he who every where telleth us of connection, and feareth the charge of man-worship, caught in the act of being a man-worshipper, and is holden in the meshes of his own mis-counsel and is detected falling into a reprobate mind. 'For (says he) that which is born from the womb is not by itself God.' How I marvel at thy shrewdness and thy so subtle mind: for who ever is there who hath dared to say this? or who that knows not that that which is born of the flesh is flesh? yet was it the own flesh of the Word and He is conceived of as one with it, just as we said but now that the soul of man too is one with his own body. If therefore one should choose say of us too, The body by itself is not man, would not such an one reasonably be called superfluous in his words and a random talker? for none will deny that the body by itself is not man, but it will be rather called the body of a man: natheless one will not severing them asunder and putting soul and body apart say that the body is co-named with the soul in order to signify a single man, for such a speech would not have been made orderly but would rather be replete with unlearning; but on bringing both together by physical union 27 unto the condition of one man, he will |78 then style him a man, and will not in this way seem to say what is paltry and uncomely. One must therefore if one would be in all wise and sensible say, A body which is from forth a woman, and confess that conjoined by personal union to the Word, it has rendered the Same, God and Man, One Christ and Son and Lord. But now pretermitting this, falling quite away from the straight road he thinks......b the perverted way, and proclaims unto us two gods: one, as if by Nature and in truth, the Word forth of God the Father, and other than He, him who is co-named with Him. For just as no one of us would be said to live (for example) with himself alone, but rather he would live with another, and if any one were to say that any of the kings of the earth co-reigned with himself, such an one would reasonably incur ridicule, and would be blabbing 8, putting and saying what belonged to one only, as though [he were speaking] of two: just so is it exceeding lack of understanding to suppose that to be co-named can have place in respect of one only. For they will surely be two; and the one is God by Nature, the other having (it seems) the mere being co-named [as something] from without and accruing to him, is exhibited to us as a new god. Does therefore He That is by Nature and truly God of all lie in saying to us, If thou wilt hearken unto Me, there shall be no new god be in thee, neither shalt thou worship an alien god? Then how have we worshipped Christ and how to Him shall every |79 knee bow? how dost thou confess that thou veneratest Him? albeit thou fearest (as thou saidst) to be called a man-worshipper.
But he has as he thinks some clever answer to this, "he is co-named god as connected with the assumer:" how was he assumed (tell) or what the mode of the connection? If therefore by true union, I mean of Person, cease dividing what has been united; for seasonably (I deem) by us too shall be said to thee who art severing the inseverable, What, therefore God joined together let not man put asunder. But if thou say that the assumption or the connection is extraneous and of accident, how knowest thou not that in us too is God and WE are connected to Him relatively and have been made partakers of His Divine Nature? yea the Divine-uttering David singeth, My soul is fast joined after Thee. Shall WE too therefore be co-named with God by Nature gods according to him, to us too shall every knee bow? What God the Father hath enjoined to the spirits above let the Divine-uttering Paul come forward and teach; For when (saith he) He bringeth the First-begotten into the world He saith, And let all the Angels of God worship Him. Since therefore herein thy wise word has not been added, but He has enjoined rather that He should be worshipped as of a surety One and not one along with another: who is He who is worshipped by the Angels, albeit the Divine Scripture calls Him First-born? We say that the Word out of God the Father has been called First-born albeit He is God by Nature and Only-Begotten Son and not reckoned with the creature, as far as regards Godhead, because He was made Man and First-born among many brethren.
One therefore is He Who is worshipped by the spirits above, the Word forth of God the Father with His own flesh: for then did He bear Him and, as having the preeminence in all things, is He conceived of as First-born. And |80 the God-inspired Scriptures wholly proclaim One Christ and Son and Lord: but this too-curious man says Two and he is not ashamed to add a worshipped man to the Holy and Consubstantial Trinity: for he says again,
> "But this kinsman after the flesh of Israel, man according to what is manifest, begotten according to Paul's voice of the seed of David, is by connection Almighty God" and then adds, 28 "Hear Paul proclaiming both, he confesses the man first and then deifies what is manifest by connection with God, that none may suspect the Christian of being a man-worshipper. Keep we therefore unconfused the connection of the natures, confess we One God, reverence we the man who is co-worshipped by a Divine connection along with the Almighty God."
Keep we therefore unconfused the connection of the natures, confess we One God, reverence we the man who is co-worshipped by a Divine connection along with the Almighty God. "
§14. If therefore on naming Man thou knowest that He is with this God by Nature, it is well and I will stop: but if severing the natures, not merely in respect of knowing which is the human, which again the Divine, but rather parting them from their concurrence unto unity, confessedly thou art a man-worshipper, and it shall be said to thee by us, Thou shalt eat the fruit of thy labours: and being hard and spurning admonition, go alone on the perverted way. But WE, tracking the pious and blameless path of the holy fathers, instructed full well in the writings of the Apostles and Evangelists, will honour together with God the Father and the Holy Ghost, with one worship, the One Lord Jesus Christ, through Whom and with Whom to God the Father be glory with the Holy Ghost unto ages of ages.
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[A small selection of footnotes and marginalia, omitting all biblical references, follows]
1. b See S. Cyril's fourth chapter, " If any one allot to two Persons or Hypostases the words in the Gospel and Apostolic writings, said either of Christ by the saints or by Him of Himself, and ascribe some to a man conceived of by himself apart from the Word That is of God, others as God-befitting to the Word alone That is of God the Father, be he anathema." Neither Andrew nor Theodoret understood this chapter; Andrew allows that the words must not be allotted to two persons, and uses the term ἄκρα of the Union of God and Man both here and on chapter 11 end, just as S. Cyril Hom. Pasch. 7, p. 102 d had said τὸ εἰς ἄκρον ἑνοῦν and in the Hom. 16 (A.D. 429) so often quoted by Andrew, p. 230 b (as well as at p. 17 above and elsewhere) had used the expression τὴν εἰς ἄκρον ἕνωσιν [Nestorius § 8, below p. 64 had called it ἄκρα συνάφεια]; but appears to think that S. Cyril had denied any distinction of the words at all. Theodoret after an allotment to the Human nature of our Lord of words said by Him of His Human nature, shews his misunderstanding of S. Cyril's chapter by adding what is quite true, but is equally admitted by S. Cyril, "Hence, the things spoken and wrought in God-befitting sort, we will allot to God the Word, those spoken and wrought in lowly wise to the servant's form, lest we fall into the sickness of Arius' and Eunomius' blasphemy."
Cyril's chapter by adding what is quite true, but is equally admitted by S. Cyril, "Hence, the things spoken and wrought in God-befitting sort, we will allot to God the Word, those spoken and wrought in lowly wise to the servant's form, lest we fall into the sickness of Arius' and Eunomius' blasphemy. "
What S. Cyril is objecting to is the notion that He who is One with the Father is God the Son absolutely distinct from His own Manhood, that He who said. My God My God why forsookest Thou Me is, not God the Son, speaking of and through the Manhood which He had for ever united to Himself but, a man distinct and apart. But even in his quite early writings S. Cyril had never overlooked what the Eastern Bishops were (a year or two after this treatise was written) so anxious to have brought prominently forward, viz. that "as to the Gospel and Apostolic words concerning the Lord, we know that Divines make some common, as to One Person, apportion others, as to two Natures, and give to Christ the God-befitting according to His Godhead, the lowly ones according to His Manhood " (Confession of Eastern Bishops, approved by S. Cyril and incorporated by him in his Ecumenical letter to John of Antioch, Three Epistles p. 72). In his Thesaurus cap. x init. , S. Cyril says, "But we must know and believe that the Word being God and Consubstantial in all things with the Father, put on man's nature and hath been made Man, in order that He may both sometimes speak as man by reason of the Economy with flesh, and may also as God utter the things above man as so being by Nature and when opportunity introduces the need of this. But if any one should wish to refer the things which are more humanly and economically spoken (as 1 said) to His Godhead and again to refer the things which are Divinely spoken to the time wherein He has been made man, such an one will wrong the nature of things and will destroy the Economy: for one while He saith as God, Verily I say to you, before Abraham was, I am, and again, I have come down from out of heaven. If one wishes to preserve to Him only the God-befitting Dignity, he will utterly take away His being made man in the last times (for He was not in human nature before Abraham was nor yet has He as man come down from Heaven): and again if one should choose to attribute to bare God the Word before the Incarnation the words and acts of the human nature, such an one will do impiously: for what will he do when Christ says Now has My Soul been troubled and is very sorrowful? will he admit that sorrow and dismay befel the Nature of God and that fear of death gat hold thereof? what when he sees Him crucified, will he admit that the Godhead of the Son suffered this just as man? or will he repudiate the blasphemy? Therefore let what is suitable thereto be kept to each time and fact and let Theology practise herself not surely in those things whence it is clear that He is speaking as man, but those whence He is from forth the Father as Son and God; and let it allow to the Economy with flesh that He should sometimes say what does not belong to the Godhead bare and by Itself. " pp. 72,73. See also de Trinitate ad Herm. dial. 1. p. 398, dial. 6. p. 600 a b, 602 fin. Hom. Pasch. 7 (A. D. 420) "For as to create in God-befitting manner is not conceived of as pertaining to a man, so is to die alien from God. " p. 104 b and through the Homily.
These belong to the earlier years of S. Cyril's Episcopate: they do not differ from what S. Cyril wrote about this time, in explanation of his fourth chapter, and in reply to Andrew's criticisms, p. 171 a b, nor from what, in A. D. 432 when the Egyptian and Eastern Churches had explained to one another what each meant, S. Cyril wrote to Acacius Bishop of Melitene as being what the Eastern Bishops said and as being one of the essential points in which they differed from Nestorius (Epp. pp. 117, 118 a).
2. c .... S. Cyril in his second Letter to Successus bishop of Diocaesarea in Isauria, written probably about 3 years after this, explains the Term One Nature Incarnate thus, " For even if the Only-Begotten Son of God Incarnate and Made man be said by us to be One, He has not therefore been mixed up (as some please to think) nor has the Nature of the Word passed into the nature of the flesh nor yet that of the flesh into His Nature, but, while each abides and is conceived of in its natural property, H e united unspeakably and unutterably shewed us One Nature of the Son, yet (as I said) Incarnate. For not merely of things which are simple by nature is the One rightly used, but also of those which are brought together as compounded; such as is man, of soul and body: for such things are diverse in form and not consubstantial one to another; yet united, they made up one nature of man, albeit in the plan of the compounding, the difference of nature in the things brought together into Union exists." Epp. p. 143 a b c. The great estimation in which this letter was held is indicated by its frequent citations in controversies on the Incarnation. See also the Letter to Acacius Bishop Melitene, Epp. pp. 115, 116.
3. d See S. Cyril's first Letter to Successus, Epp. p. 137 d.
" Epp. p. 143 a b c. The great estimation in which this letter was held is indicated by its frequent citations in controversies on the Incarnation. See also the Letter to Acacius Bishop Melitene, Epp. pp. 115, 116. 3. d See S. Cyril's first Letter to Successus, Epp. p. 137 d.
4. e The following extract from Tillemont (Hist. Eccles. Les Apollinaristes, Art 2. t. vii pp. 001, 605 ed. 2. Paris 1700), will illustrate that dread of Apollinarianism, which not only Nestorius but John of Antioch (see a letter of his to S.Cyril, Synodicon cap. 80. Baluz. Nova Collectio Conciliorum t. i. 783; iv. 346 Col.) Theodoret and the Bishops of that Archiepiscopate felt. Apollinarianism had been their last great heretical onslaught, only about 60 years previous, and Antioch its head-quarters. Tillemont says, "Car ne voulant pas reconnoistre qu'il y eust deux substances et deux natures en J. C, l'une divine et l'autre humaine, ou bien l'une de Dieu et l'autre de la chair, non seulement ils [les Apollinaristes] soutenoient, après les Ariens, qu'il avoit une seule nature mixte et composée de la divine et de l'humaine : mais ils se reduisoient à dire que sa chair estoit consubstantielle à sa divinité, qu'une partie du Verbe avoit esté changée en chair, en os, en cheveux, en un mot en un corps et en une nature toute différente de la sienne, que ce n'avoit pas esté un corps comme le nostre, qu'il en avoit seulement la forme et l'apparence extérieure, mais qu'il estoit coeternel à la nature divine, formé de la substance mesme de la sagesse éternelle et de celle du Verbe changée en un corps passible: Qu'ainsi c'estoit la substance mesme de la sagesse qui avoit creé le monde, et la divinité du Fils consubstantielle au Père, qui avoit esté circoncise et attachée a la croix ; et non un corps terrestre comme le nostre.
Ils ajoutaient, par une consequence bien naturelle de ce faux principe, que la substance de son corps n'estait pas prise de Marie, mais avoit seulement passé par elle comme par un canal [this was the ancient blasphemy of a portion of the Gnostics, see S. Iren. 3. 11. 3. p. 231 O.T.] : d'où vient qu'ils luy refusoient le titre de Mere de Dieu, et qu'ils pretendoient qu'on ne pouvoit dire que le corps de J. C. fust tiré d'elle, sans mettre une quaternité en Dieu au lieu de la Trinité ; de sorte qu'il est visible que selon eux, le corps de J. C. estoit compris dans la Trinité. Ils disaient aussi que ce corps avait esté avant Marie et que J. C. l'avoit toujours eu, ayant toujours esté fils de l'homme, qu'il l'avoit pris du ciel [S. Cyril in his Ecumenic Letter to John Archbishop of Antioch (see 3 Epistles p. 72) says that some had reported that he himself had held this very thing], qu'il n'avoit eu qu'à descendre en terre avec son corps qui luy estoit uni substantiellement, qu'ainsi ce corps estoit non seulement consubstantiel à la divinité, mais aussi céleste et increé."
Cyril in his Ecumenic Letter to John Archbishop of Antioch (see 3 Epistles p. 72) says that some had reported that he himself had held this very thing], qu'il n'avoit eu qu'à descendre en terre avec son corps qui luy estoit uni substantiellement, qu'ainsi ce corps estoit non seulement consubstantiel à la divinité, mais aussi céleste et increé. "
When therefore S. Cyril insists on the Word having been made flesh, the Eastern Bishops thought that while using S.John the Evangelist's words, he was pressing the γέγονε to mean hath become, been actually turned into : and the "One Incarnate Hypostasis of the Word" seemed to them to mean not Union but the mixture and confusion of the Apollinarians. Theodoret, in his objections to the 12 chapters which S. Cyril and his Council had drawn up for Nestorius to sign, does not in general use language that differs very much from S. Cyril's own mind ; but sets out with the conviction that S. Cyril was an Apollinarian and so reads and interprets the chapters as really intended to bring in Apollinarian error secretly by use of veiled language. Thus in reply to S. Cyril's "for she [the blessed Virgin] hath borne after the flesh the Word from out of God made flesh " (chapter 1), Theodoret remarks, "we say that He has not been made flesh by nature nor was God the Word changed into flesh," "it is plain therefore that the Form of God was not turned into form of servant:" in objection to Chapter 2, "Superfluous therefore is Personal union, which as I think he is putting forward instead of mixture:" the objection to chapter 3 ends with the words, "he who is teaching us mixture by means of other names:" in objection to chapter 5, "but that the Word has been made flesh by any turning, we not only do not say, but we accuse of impiety them that say so:" the objection to chapter 6 closes, "for not by being turned did God the Word become flesh, but assumed flesh possessed of an intellectual soul;" in the objection to chapter 8 occur similarly the words, "For neither did God the Word receive transformation [τροπὴν see S. James i. 17] nor again did man lose what he was, and become changed into the nature of God:" the objection to chapter 10 begins, "Not into nature of flesh was the Unchangeable Nature turned :" in the objection to chapter 11 occur the words, "for first of all, he nowhere mentioned flesh endowed with mind nor confessed that he which was assumed is perfect man, but everywhere he says flesh, following the doctrine of Apollinarius; next he intersperses in his words the notion of mixture, infusing it by means of other words." Hence it is clear that Theodoret's objection was not to the chapters themselves but to the chapters in that he approached them possessed with the notion that S. Cyril was an Apollinarian and was endeavouring to disseminate their error by dishonest use of apparently orthodox language.
5. f Nestorius means that whereas it was the object of the Arians and Eunomians to assert that God the Son was inferior to God the Father, supposing all the lowly actions that are recorded of God our Saviour and His purely Human actions, His hunger and thirst and weariness and sorrow and pain, could be referred to His Godhead, it would go to make out their case. Whereas the actions are not referred to the Godhead considered by Itself, but all the actions recorded of our Lord after His Birth in the flesh, whether Divine or Human, are referred to One Person, God and Man in One, of God the Son. Just as (to use our little comparisons to help our frail understanding) no distinction is made in human actions; we say, he ate, he slept, he read, he wrote, he thought: we do not distinguish and say, his body ate, his body slept, his soul read, or wrote, or thought. Part of this passage is quoted by S. Cyril in his defence of his fourth chapter against Andrew. For the last portion of the extract compare serm 2, p. 68, Bal.
6. h One is added on the authority of a Syriac citation in a MS. in the British Museum, Cod add. 14533 fol. 9and again fol. 30. The Roman editors had given it in their margin as a conjectural emendation.
7. l i.e. as one of the things not imparted to it, but so part of its own being, that it may not lose it without ceasing to be what it is.
8. n Nestorius in the fourth of the sermons which Mercator has published (preached after he had received from S. Cyril the Great Letter of the Alexandrine Synod with the 12 Chapters appended, accompanied by Pope S. Celestine's Letter), preached against opponents of his and re-affirms what he had said before, repeating a few words here and there from the older sermon from which these extracts were taken: a sermon not perhaps belonging to the volume which was first published (see above p. 4) but preached (as was certainly the next piece, p. 51) to oppose S. Cyril's letter to monks, p. 13 b. In this sermon 4, p. 82 Nestorius says, "God sent His Son, a name common to the natures, i. e., of man and God. He did not say, God sending God the Word." See too further on where other similarities or re-capitulations are referred to in margin. The passage which stands at the head of § 13 (see below p. 77) is from serm. 2. p. 65 Bal. and some of it also in serm. 1. p. 55.
82 Nestorius says, "God sent His Son, a name common to the natures, i. e. , of man and God. He did not say, God sending God the Word. " See too further on where other similarities or re-capitulations are referred to in margin. The passage which stands at the head of § 13 (see below p. 77) is from serm. 2. p. 65 Bal. and some of it also in serm. 1. p. 55.
The whole passage as cited here and in the Council of Ephesus (see next note) is given by Mercator with the title, From the book of Nestorius himself, out of the 16th quire, on dogma. In the volume from which the extracts were taken for the Council of Ephesus, the sermon on dogma seems to have nearly followed that which Mercator gives us complete pp. 56-70, and which is there called sermon 2: for the extracts from this sermon 2 are extracted from the 15th and 10th quires, see Mercatoris opera pp. 205, 207, 210 Bal.: while the two extracts given from the sermon on Dogma are from the 16th and 17th quires, viz. this one from the 16th (Merc. p. 201, or 17th as Greek edd.) and the extract at the head of § 8 below from the 17th quire (Merc. p. 205). The Greek editions of the council however agree with Mercator in styling this extract εἰς δόγμα, but omit the words in the title to the other extract, appending it instead to two citations from the 15th quire; one of which is, in part, at the head of § 14, the other is given by S. Cyril both there and in his letter to Acacius of Melitene written after the reconcilation with the Eastern Bishops, Epp. p. 115. 1.5-9.
9. q i. e. S. Cyril himself: for Nestorius looked not kindly on S. Cyril's Letter to the monks, to which (p. 13 b) he is here referring, see note on book 4 § 6 below.
10. s The present text as it now stands is ταῦτα που καὶ σαυτὸν, the Roman Editors conjecture κατὰ for καὶ, but it is just as likely that the difficulty is occasioned by omission from homoeoteleuton, from which even a good MS. (as is the one in which the Greek text of these books is preserved) is rarely exempt.
11. t i. e., the tribute money of half a shekel which was the acknowledgement of God's sovereignty appointed in the first instance by God, Exod. xxx. 12-16. (It does not appear to have been a regular tax, though there seems an allusion to it in 2 Kings xii. 4, the money of every one that passeth the account. This tax our Lord paid, S. Matt, xvii. 24-27, yet told S. Peter that He was free, as a Son.) Every male who had attained the age of 20 was to pay: it amounted to a hundred talents, 1775 shekels of silver: with the hundred talents were cast a hundred silver sockets for the sanctuary and the vail, the 1775 silver shekels were used in making hooks for the pillars and in overlaying the chapiters (Exod. xxxviii, 25-28).
Matt, xvii. 24-27, yet told S. Peter that He was free, as a Son. ) Every male who had attained the age of 20 was to pay: it amounted to a hundred talents, 1775 shekels of silver: with the hundred talents were cast a hundred silver sockets for the sanctuary and the vail, the 1775 silver shekels were used in making hooks for the pillars and in overlaying the chapiters (Exod. xxxviii, 25-28).
Dr. Edersheim, learned in Jewish customs and deeply versed in their books, tells us, " It had only been about a century before [our Lord's payment for Himself and S. Peter], during the reign of Salome-Alexandra (about 78 B. C), that the Pharisaical party, being then in power, had carried an enactment by which the Temple-tribute was to be enforced at law.....It is a matter of doubt whether the half-shekel had ever been intended as an annual payment. Its first enactment was under exceptional circumstances, and the mode in which, as we are informed a similar collection was made during the reign of Joash(2 Chron.xxiv.6-11) suggests the question whether the original institution by Moses was not treated rather as affording a precedent than as laying down a binding rule. At the time of Nehemiah we read only of a self-imposed ordinance and at the rate of a third, not a half shekel (Neh. x. 32-34). But long before the coming of Christ very different views prevailed." The Temple, its ministry and Services pp. 49, 50 (Religious Tract Society). Dr. Edersheim tells us that the money was paid in the month previous to the Passover, pp. 47, 48.
12. u In this passage as cited before the Council of Ephesus are given the words which S. Cyril also (see de Trin.dial. 6. p. 589 e and elsewhere,) with the Alexandrine MS. of the LXX. reads, ἡγιασμένοι εἰσιν, they have been sanctified (corresponding to My sanctified ones in our version) and I lead them. These words are required to explain Nestorius' assertion that the Babylonian was called holy.
13. v See this at greater length in S. Cyril's Glaphyra on Exodus, lib. i. cap. 4. pp. 305 sq. and especially 306 c; also lib. iii. 3. pp. 327 sq.
14. x This contrast between our Master and our fellow-servants to whom He had delegated His authority before His own Advent, is argued on by S. Cyril below, Schol. § 26, also Thes. cap. 12 p. 108 c d and often.
15. y S. Cyril in his Thesaurus, cap. 25 p. 238 d says, " He is therefore Only-Begotten by Nature, as Only out of the Father, God out of God, and Light beaming forth of Light: First-Begotten for our sakes, in order that all the creation engrafted as it were in a certain immortal root and springing up out of Him Who ever is (for all things have been made through Him and consist) might itself too be preserved for aye." (... is Aubert's text slightly emended from the beautiful Munich Codex 331, written in the tenth century). See also De Trin. ad Herm. dial. l.p. 405 c: and 7th Paschal homily (A.D. 420) p. 103; 10th Paschal homily (A.D. 423) p. 159 e.
" (... is Aubert's text slightly emended from the beautiful Munich Codex 331, written in the tenth century). See also De Trin. ad Herm. dial. l. p. 405 c: and 7th Paschal homily (A. D. 420) p. 103; 10th Paschal homily (A. D. 423) p. 159 e.
16. z This is given differently in Marius Mercator's collection of extracts made by S.Cyril from Nestorius'writings. The 17th extract is as follows, "Also from another tractate quire 25. Wherefore I would have you secure in your assent or acclamation [..., no doubt rightly]. There is no severance of the connection and of Godhead [deitatis, perhaps, dignitatis, dignity] nor of the sway. In that the Son is Christ, there is no severance in these, but in regard to Godhead and manhood there is severance. In that He is Christ, the Son is undivided, in that He is Son, He is undivided. For we have not two christs and two sons, nor is there with us a first christ and a second, nor one and another, nor again one son and again another son, but Himself the Same, Himself a twofold Son, not in respect of dignity but of nature." p. 117 ed. Baluz.
17. a flesh and body. Thus I heave translated, following the translation given of this piece of S. Cyril hy the Syriac MS. in the British Museum (Add. 17154 fol. 21 v) written in the seventh century. The MS. contains a correspondence betweeh Severus Archbishop of Antioch and Sergius the Grammarian on the controversy about the two Natures in the Incarnation. Severus quotes S. Cyril throughout his writings, and this passage is cited in Severus' reply to Sergius' second letter. The Greek has the more usual phrase, flesh and blood.
18. c S. Cyril had looked on these words of Nestorius as replete with gravest untruth, for S. Cyril's seventh chapter is, "If any says that Jesus has been in-wrought-in as man by God the Word and that the good glory of the Only-Begotten has been put around Him as though He were other than He, be he anathema." They may belong to one of Nestorius' earlier sermons. Mercator (p. 110 ed. Bal.) cites them as being out of the second volume, first quire (i. e. of one of the volumes of published sermons, see above p. 48 note n). Mercator tells us that this volume began, "I have yet much to say to you." (Mercator has apparently only three extracts out of the first volume, i.e. two on the Creed, and the one given above p. 51.) In the extracts made for the Council of Ephesus, part of the passage is also cited and there too as taken out of the first quire: see Merc. p. 207, top of page, and the corresponding place in the different editions of the Council of Ephesus.
" (Mercator has apparently only three extracts out of the first volume, i. e. two on the Creed, and the one given above p. 51. ) In the extracts made for the Council of Ephesus, part of the passage is also cited and there too as taken out of the first quire: see Merc. p. 207, top of page, and the corresponding place in the different editions of the Council of Ephesus.
19. f S. Cyril in his sixth Dialogue to Hermias explains that "Hence He is glorified by the Father not as though He needed glory while conceived of as apart from flesh, and believed God forth of God : but since He was man, which does not possess as fruit of his proper nature, the power of working God-befitting acts, He receives the power by the Union and Concurrence (...) Unspeakable such as is conceived to be that of the Word with His human nature." De Trin. ad Herm. dial. 6. p. 601 a b.
20. h See this also in the Quod Unus Christus, below.
21. l i.e. S. Cyril says here and elsewhere (de recta fide ad Imperatorem 32 e, ad Arcadiam Marinamque 47 b 70 e 85 e 115 d 120 d, ad Pulcheriam et Eudociam 131 b 148 b, in his Explanation of XIth chapter, and three or four times in the treatise Quod Unus Christus) that the name Jesus Christ does not belong to God the Son before the Incarnation, except as looking on to the Incarnation (de recta fide ad Arcadiam Marinamque 120 d) but is the name of God the Son Incarnate God and Man : not as though there were a connection with Christ but because "God and Man are One Christ."
22. m This passage again is from sermon 2 in Mercator's selection: it occurs at p. 64 Bal. In the sermon itself, after who have told you the truth, is added, but now He says, why seek ye to kill Me that Man who was crowned &c. Words here and there are quoted by the same Mercator, as translations of S. Cyril's citations of Nestorius (p. 114 Bal.) and some other words among the passages cited before Council of Ephesus where they are said to be taken from the sixteenth quire, (ib. p. 207 & Conc. t. iii. 1068 Col.)
23. r These words are also a portion of serm. 2 (see p. 65 Baluz.). The closing words, and that every tongue should confess Lord Jesus Christ, are there omitted but seem to have formed part of the sermon, since S. Cyril a little below says that Nestorius for some reason or other had omitted to add, to the glory of God the Father. We do not know where Nestorius used the words cited a little before, But yea He said to the leper, I will, &c.
24. v These words are extant in Nestorius' first sermon p. 55 Baluz, but some phrases are repeated in serm. 2 p. 65 just following S. Cyril's last citation. The words, Because of the wearer I reverence the worn, are not in this part of the second sermon, yet are quoted (pp. 114, 115) in a long piece extracted (all but these words) from serm. 2, and again in page 207 in an extract from the 16th quire in which this sermon was. The words here cited are likewise cited by S. Cyril in his Great Letter to Nestorius. Three Epistles, p. 64.
25. x S. Cyril loves to quote this loyal adoration of our Master on the part of the born-blind and our Master's acceptance of it; see it mentioned again below Schol. § 36 and de recta fide to the Emperor Theodosius, 31 a.
26. y This belongs to serm. 2. and follows the last quotation, a few words only intervening. A few words are also quoted in the Great Letter to Nest. see note v.
27. z See this expression physical union or unity of Nature of the Union of the Nature of God and the Nature of man in Christ in S. Cyril's third chapter. S, Cyril says in his Explanation of his third chapter that he used physical in the sense of true. The word physical or natural, perplexed Andrew of Samosata, who in his objection to that chapter supposes natural to have been used in contrast with supernatural.
Theodoret, in his objection, replies that even man himself, though really one, is allowed to be spoken of as twofold. S. Cyril does not object to this : he speaks in regard to our Lord, of dividing the Natures in one's conception of them. " Hence in regard of thought and of only seeing with the eyes of the soul how the Only-Begotten became man, we say that the natures united are two, but that the Word of God Incarnate and made man, is One Christ and Son and Lord." Ep. 1 to Successus, p. 137 e. Again, " But they [i. e. they who thought one ought to speak of two natures as actually existent] did not know that things which are severed otherwise than in mere conception of them, these will full surely part off one from the other wholly and separately into diverseness. Take for example a man: we conceive of two natures in him, one, of the soul, the other, of the body. But severing them in mere idea, and in subtil conception or fantasy of the mind, admitting the difference, we do not put the natures apart nor give them their force throughout by severing, but we conceive of One ; so that the two are no longer two, but through both is One living creature made up. Hence though one speak of the nature of manhood and Godhead in Emmanuel, yet has the manhood become the Word's own, and He is conceived of as One Son with it." Ep. 2. to Successus, p. 145 b c.
28. b something seems to have dropped out here. The Roman Editors conjectured ἴεται hastens along for οἴεται thinks: "he hastens along the perverted way, falling from the straight path."
29. f These two pieces are both quoted before the Council of Ephesus, see pp. 204, 206 Bal. where they are called from the fifteenth quire; the Greek editions add on dogma. S. Cyril cites also the last portion in his letter to Acacius of Melitene Epp. p. 115 a, see above p. 49 note n.
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