Cyril of Alexandria, Five Tomes Against Nestorius. LFC 47 (1881) Book 2. pp.38-80.
TOME II.
[Translated by P.E. P USEY ]
The Word after the Union One Incarnate Person. Similitudes of unlike things united. ' Connection ' does not unite. The Name Christ means God the Son Incarnate. Jacob's pillar a type. To His human nature belong the anointing and His subjection to the Law: yet He is God. Cyrus how christ, the Babylonians how holy. Personal Union. Christ's glory no imparted glory but His own inherent glory. If community of names unite, Emmanuel has nought more than we. The human cannot be allotted to a distinct person. God the Son incarnate to be worshipped just as before His Incarnation. Speak not of 'hidden' and 'manifest' as though Two, they are One. Worship of Him taught by God the Father.
The tongue is a fire and an unruly evil, as it is written; thrusting from him the mischief therefrom, the Divine-uttering David says, Set a watch, O Lord, before my mouth, a door of fencing around my lips, incline not mine heart to words of wickedness. For to be able to speak aright, and to have an exact control over the tongue, as to what it should speak, what not, is of a truth God-given, and is no slight matter with those who practise a conversation not void of admiration. But recklessness in speech and unbridled licence unto trickery , are replete with danger and bear down to the pit-fall of hell those who use it. And it is written, Death and life are in the hand of the tongue, they that master it shall eat the fruits thereof. A certain other too of the wise men hath said to us, If thou hast a word of understanding, answer, if not, lay thine hand upon thy mouth; for how is not silence better than unlearned speech? But accursed is it in another way too to belch forth bitter words, and to heap down sinful sayings upon the ineffable Glory, albeit it ought to be honoured by us with unceasing praises. And when we sin against the brethren and wound their weak conscience, we sin against Christ, for so hath written the Divine-uttering Paul. |39
And this I say having read Nestorius' words and observing that he not only says that we ought not to say that the holy Virgin is Mother of God and that she hath borne Emmanuel Who is God, but yet in addition to this and in many ways is he minded to make war upon the glory of Christ. For he endeavours to shew us that He is God-bearing and not truly God, but man associated with God; as in equality of rank. For thus seems good to him alone apart from every one else, to think and to speak, albeit the Catholic Church, which Christ Himself presented to Himself, has not the wrinkles of him who has compiled such things, but rather as unblemished, she keeps wholly without rebuke her knowledge of Him, and hath made full well her tradition of the Faith. For we believe in One God, the Father Almighty, of all things both visible and invisible the Maker, and in One Lord Jesus the Christ, and in the Holy Ghost: and following the confessions annexed hereto of the holy Fathers, we say that the Very Word Essentially sprung from forth God the Father, was made as we and was Incarnate and made Man, that is, took to Himself a Body from forth the holy Virgin, and made it His Own: for thus will He be truly One Lord Jesus Christ, thus let us worship Him as One, not putting apart Man and God, but believing that He is One and the Same, in Godhead and in Manhood, that is, God alike and Man.
But the inventor of the most recent impiety, albeit making feint of saying One Christ, ever divides the Natures and sets Each by itself, saying that they did not truly come together; but making excuses in sins, as it is written, devises some mode of connection, of merely (as I said) equality of rank, as shall be shewn from his own words: and he makes the Word out of God indwell by participation, as in a common man, and distributes the sayings in the Gospels, so as one while to attribute certain to the Word alone and by Himself, other while to him that is |40 born from forth a woman separately. Yet how is it not obvious to all that the Only-Begotten being God by Nature has been made man, not by connection simply (as he |41 says) considered as external or accidental, but by true union, ineffable and passing understanding. And thus He is conceived of as One and Only, and every thing saidbefits Him and all will be said of One Person. For the Incarnate Nature of the Word Himself is after the Union now conceived of as One, just as will reasonably be conceived in regard to ourselves too, for man is really One, compounded of unlike things, soul I mean and body. But it is necessary now too to notify that we say that the Body united to God the Word is ensouled with a reasonable Soul. And I will for profit's sake add this too: other than the Word out of God is the flesh, in regard to its proper nature, other again Essentially the Nature of the Word Itself. But even though the things named be conceived of as diverse and sundered in diverseness of nature, yet is Christ conceived of as One out of both, the Godhead and manhood having come together one to another in true union.
And the God-inspired Scripture confirms us hereto by ten thousand words and acts: using similitudes whereby one may (and that without labour) clearly advance so as we may behold the Mystery of Christ. The blessed Prophet Isaiah said therefore, And there was sent to me one of the Seraphim and in his hand a live coal which he had taken with the tongs from off the altar and he touched my mouth and said, Lo this hath touched thy lips and shall take away thine iniquities and purge thy sins. And searching according to our power into the depth of the vision, we say that none |42 other save our Lord Jesus Christ is the spiritual coal laid on the altar whereon by us it gives forth the sweet savour of incense to God the Father: for through Him have we had access and are acceptable, offering the spiritual worship. This Divine Coal therefore, when it touches the lips of him who approaches thereto, will straightway exhibit 'him pure and wholly imparticipate in any sin. And in what way it touches our lips, the blessed Paul will teach saying, Nigh thee is the word, in thy mouth and in thy heart, that if thou say with thy mouth Lord Jesus and believe in thy heart that God hath raised, Him from the dead, thou shalt be saved, for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. And He is compared to a Coal, because conceived of as from two unlike things, yet by a true concurrence they are all but knit together unto union. For the fire entering into the wood, will transelement it somehow into its own glory and might albeit it hath retained what it was.
Our Lord Jesus Christ again likens Himself to a Pearl, saying, The kingdom of heaven is like unto a merchant man seeking goodly pearls, who when he had found one Pearl of great price hath gone and sold all that he had and bought it. I hear Him in another way manifesting Himself to us and saying, I am the flower of the plain, the lily of the valleys. For He has in His Proper Nature the God-befitting Brightness of God the Father, and gives forth again His Savour, in respect I mean of spiritual fragrance. As therefore in the pearl and also the lily, the thing itself is conceived of as body, the brilliancy or fragrance therein considered in its proper definition as other than they in whom they are, yet are the things inseparably innate again the own properties and not alien from those which possess them:---- in this way (I deem) shall we both reason and think of Emmanuel too. For of diverse kind by nature are Godhead and flesh , yet was the Body of the Word His own, and not severed from His Body is the Word which is united thereto; for thus and not otherwise will Emmanuel, |43 i.e., God with us, be conceived of. Hence one while as Man, and making Himself manifest to us from the measures of the emptiness too, He said, No man takes My life from Me, another while again conceived of as God the Word and out of Heaven and One with His proper flesh, He says, No man hath ascended up to Heaven but He That came down from Heaven, the Son of Man.
The Holy Scripture therefore from every side knitting together unto inseverable and true union the Son and bearing us back in faith unto One Person, this extraordinary man manifoldly severs, and hath babbled idly, calling the Word out of God the Father God of Christ Himself too, as our discourse as it advances will clearly demonstrate in its own time and place. For he feigns that he is afraid lest any overcome by reverence for the holy Virgin, and calling her Mother of God, should, supposing that there is a mixture and immingling of the Persons one with another pour forth uncomeliness upon the doctrines of the Church, albeit no one thus thinks: and rectifying (as he deems) a thing so dire, he utterly confuses all things, regardless of ideas which pertain to rightness and truth: for he said thus;
"If in simple faith you had been putting forward the word Mother of God, I would not have grudged it you, on examining the sense of the word. But since I see that you, on plea of honouring the blessed Mary, are maintaining the blasphemy of the heretics, I therefore ward off the putting forth of the word, suspecting the danger that is concealed therein. But to speak clearly and more intelligibly to all, it is the aim of the party of Arius and Eunomius and Apolinarius and of all who are of like brotherhood, to bring in Theotokus, as though, a |44 mingling having taken place and the two natures not divided, nought of the meaner things were taken of the human nature, and they had place at length against the Divinity, as though all things were spoken of One, not in |45 regard to the rank from connection, but to Nature. For One is Christ, and One Lord: but in respect of Christ, I mean of the Only-Begotten Son, both Christ and Son are said, one while, of the Godhead, another while of the Manhood and Godhead."
§1. Seest thou how with manifold inventions of ideas he impiously embellishes the generation after the flesh also of the Only-Begotten, how he essays to shew that it will take place no otherwise than by some infusion or commingling of the substances having place: albeit the Teachers of the Church do not initiate us this fashion; for we say that a true concurrence had place, the Word uniting to Himself the Body, yet abiding what He was. But this man taking nought of these things to mind, hath blasphemed in no mean degree, parting Him into two persons and hypostases wholly severed one from the other, and attributing to either separately the words to it belonging: and again he says One Lord Jesus Christ, as though man were connected with God by rank only, not by true Union i. e., by Nature. How then is He One Christ and Son and Lord, if to both severally will belong, as thou sayest, the being thus called and so being in truth, by reason of the hypostases coming together in no wise by union one with another, but being united in respect of rank only or sway or authority? And yet if we examine into the nature of |46 things, we shall observe that things which are in equality of dignity, have not for this reason parted with their individual existence: nor yet will the having equal degree in point of glory, suffice to union, as for example, Peter and John were both of them Apostles and holy and adorned with equal honours and might through the Spirit by Christ the Saviour of us all. For they along with the rest heard, Ye are the light of the world, and again, Heal the sick, raise the dead, cleanse the lepers , cast out devils. Shall we therefore say that from their equality of rank or sway accrues to them that they too should be counted as one man, and this is sufficient for unity, I mean unity of their persons? And how will not such an opinion be with reason conceived of as foolish exceedingly? Why then dost thou feign that thou art right in the Faith, saying that One is Christ Jesus the Lord, and then, severing into two persona and hypostases the One, dishonourest the mode of the True Union through which the Christ is One and Alone, and unlearnedly callest equality of honour connection? What is this mode of connection? knowest thou not that dear it always is to those in this life who are rich in honours from the rulers to be in worldly renown? yet they being in. equal dignity sometimes, are yet separate one from another in individual being and moreover in their desire of thinking and doing the same things. But if the kind of rank were any necessary bond gathering them into unity just like a physical coming together;----they would not, being in equality of honours or rank, have been parted one from another in persons and mind so as to be one and another. Where then shall we put thy connection, what shall we count that it wrought? did it persuade them to be of one league, did it cause that they should come together unto a mysticunion? But you cannot say this, for reason has shewn that the connection is utterly weak to both these.
Tell me this too (for I will ask it as well, as matter of necessity), what good did the rank do for the man born from |47 out a woman who was (as you said) connected with God the Word? for did it make him equal in glory and excellency, and render him as great as He too is believed to be? And how then will He not speak falsely saying, My Glory will I not give to another, and vainly hath the Divine-uttering Psalmist too prated, saying on this wise, Who among the clouds shall be made equal to the Lord? who shall be made like to the Lord among the sons of God? Is not he other than the Word, One and by Nature and forth of God the Father, who in his proper person has been verily parted from union with Him? and how is this not clear to all? Now rank has not made equal to God the Word that which was connected, but it is seen to be and is in lower place: how then dost thou say One Christ and Son and Lord, although one excels, at least according to the force of reasoning, the other settles down below equality with Him and glory? Besides (for I will add this too to what I said) the Word That is forth of God the Father has given (according to him) His proper rank to him that is born of a woman: but how he says that this very thing has been wrought, it is meet to examine. Has he too been made Very Light? is he by Nature God and Life and Creator and Wisdom and Might, Image and Brightness of the Person of the Father? and the Endowments of the Supreme Glory, have they passed Naturally into some one of things made? what then is the Excellence in God by Nature? what great and above us, if it is possible for the creature to be rich and that essentially , in the good things wherein Itself is? But perchance it has been clad in rank, as participant of the Divine Preeminence? there are again two undoubted sons, if it is true that something other and inferior by nature to Him Who wrought in him the participation is that which is honoured with relationship to Him: you are therefore caught now as not even knowing what you are saying. For why do you blame those who attribute the words in the Gospels to One Person? is it not because you are inventing two sons? for how is there any longer One Lord and Christ |48 and Son, if each have his proper person and mode of being and moreover hypostasis withdrawing unto diverse-ness, repudiating the reality of true union and having utter irreconcilability with the other? And what is strange and shews the loathsomeness of his blasphemies, he says that the names are common. I mean Son and Christ and Lord. And if he say that they are common, i. e., to One Christ and to others besides Him, his statement would have probability: but if he ignorantly sever and supposes that these terms befit the Word by Himself and moreover him that is forth of a woman, there are again surely and unmistakably two christs and sons and lords. For he said, "The name Christ must one while be put for the Godhead Itself, other while for the Manhood too, or also for both." But the community of name will help him not a whit to conceive of one Christ and Son and Lord while he severs (even though the hypostases themselves part not one from another), and the Persons are disjoined in their own proper diverseness.
For making manifest to us the force of his innate unlearning he subjoins and says,
"When therefore the Divine Scripture is about to speak of either the birth of Christ which was forth of the blessed Virgin, or His Death, it is never seen to put God, but either Christ or Son or Lord, seeing that these three are significant of the two natures, one while of this, other while of that, other while of this and that. As for example when the Scripture declares to us the Generation out of man, what says it? God sent forth His Son; it did not say, God sent forth God the Word , but it takes |49 the name which indicates the two natures. For since the Son is Man and God, it says, Sent forth His Son made from out a woman, that when you hear the word made out of a woman, then you may see the name put forth which indicates the two natures, that you may call the Birth from forth the blessed Virgin, the Son's Birth, for the Virgin mother of Christ too bare the Son of God. But since the Son of God is two-fold in His Natures, she bare indeed the Son of God, but bare the manhood which is son by reason of the connected Son."
§2. But WE my friend, who know how to think better than thine empty whistlings and who track out the order of the God-inspired Scripture which says that One is God the Father out of whom are all things and One Lord Jesus Christ through Whom all things were brought into being: when we hear that Christ has been born of the holy Virgin, then, then in all wisdom and zealous to go the straight way of the Truth, do wo say that the Word Which sprang forth of God the Father was both Incarnate and united Personally to flesh and born after the flesh: and we will not endure thy trickery, but to One and Only, the Son That is by Nature, will we allot the name Christ, with reason, when the Birth through the holy Virgin is spoken of. For common (as I said) to Him with others also will |50 such names confessedly "be, for many are sons by grace and gods and lords both in heaven and in earth, as the Divine-uttering Paul too writes to us: yet [they are so] as participating with Him Who is so by Nature and in imitation [of Him]. Still the name Christ and its reality will pertain in no wise to the bare Word from forth the Father, conceived of by us as bare [Word] by Himself and apart from flesh: but if now He be said to have emptied Himself and to have come down [to be] in servant's form and been made as we by reason of the flesh, He too will be called by reason of the anointing, Christ; for not in His own Nature has the Word being God been Anointed, but the anointing hath happened to Him in regard to His Humanity. Thus therefore when that has first entered in, in regard to which the anointing takes place (for His is the Incarnation whereto belongs the anointing), when Christ is named by us we will not (according to thy unbridled speech) suppose that just a man, severed from the Word and put apart, has been born of the holy Virgin but the very Word (as I said) out of God the Father united to flesh and anointed humanly with the oil of gladness by God the Father.
But that the anointing hath happened to God the Word in respect of the manhood, when He became as we, holy Scripture will prove to us; for the Divine-uttering Jacob departing from his father's hearth was hastening on his way unto Mesopotamia and going to Laban the son of Bethuel, and having lighted on a certain place on the way thither he was lodging there and, laying his head on a stone, he sleeps: and having seen a ladder, stretching on high from earth to heaven and angels both ascending and descending by means of it and the Lord resting thereupon, he marvelled much at the vision and taking the stone he set it up as a pillar and poured oil upon the top of it. Regard now herein our Lord Jesus Christ, the One and only and truly Son, as a pillared stone. For indeed He is a choice stone, a head corner-stone, precious, set for the head of the corner and for the foundation of Zion by God the Father. |51 Regard (I pray) moreover how it was anointed, for not the whole stone throughout did the Divine-uttering Jacob bedew with oil, but rather poured it upon the top of it. Therefore not wholly (so to speak) nor in that the Only-Begotten is Word, has He been anointed in respect of His proper Nature (for how could He be conceived of as participate of His own Spirit?) but rather is anointed (as I said) on the surface, i. e., externally and as in part and on the surface on the Body that was His own by true union: and as He is said to suffer in the flesh humanly, albeit by Nature Impassible as God; so is He conceived of as anointed in regard to the human nature, albeit Himself anointing with His own Spirit those whom it befits to partake of His holiness.
Thus are WE minded to think and are accustomed to walk aright, going on the royal and unperverted road: but he saying that such names are indicative of the two natures, allots to either with authority what seems good to him and is ashamed of the lowliness of speech belonging to the economy with flesh, and though you hear the blessed Paul say, God sent forth His Son made from out a woman, made under the law, Away, says this man, think not that the Word Which sprang forth of God has been sent, for He has not been made from out a woman, He has not been made under the law.
And that our words are no empty guile, but we have used rather his own speech, I will again bring forward the very things he said,
"For God (he says) sent forth His Son made of a woman, if made under the law. Here he points out the two natures, he says what took place as to the human nature, for demand of the wrangler , Who was made under the law? was it God the Word?"
§3. And how will not he be verily distraught, who essays to overturn, as far as in him lies, things so clear and known of |52 all and undoubted? Whom hath the Father sent to us out of heaven, Saviour and Redeemer? was it not the Word Which sprang forth of His Essence? Who is He That descended and ascended far above the Heavens that He might fill all things? Dost thou say that the being able to fill all things is the work of our nature and will you affix it to the measures of humanity? of whom hath the blessed John written, He that cometh from above is above all? Or will haply Himself too lie in rebuking the people of the Jews and saying, Ye are from beneath, I am from above, and again, I am not of this world? For if He were man out of woman like one of the rest, and not rather the Word That is from above and out of God the Father, Incarnate and appearing in human form, how will He be conceived of as both above and out of heaven? how above all and not of this world? albeit a part of the world by reason of the flesh and (so to speak), according to the measure that befits the human nature, made along with all under God. Therefore He called the Father His God, though He too is God by Nature and beamed forth out of His Essence Only-Begotten Son. Of whom says the blessed David, He sent forth His Word and healed them? for no elder, no angel but the Lord Himself hath saved us, according to the Scriptures.
"But yea, he saith, God the Word able to fill all things has been sent. How? for where do we say that He is not? or whither will He be sent?"
Will you accuse therefore the all-wise Moses too, as having wronged in no slight degree the Ineffable glory of God? for he said that God descended in the form of fire upon the Mount Sinai. And if you hear the blessed David say unto God mighty over all, Thou shalt send forth Thy Spirit and they shall be created and Thou shalt renew the face of the earth, wilt thou then perchance put aside the Spirit-clad and suppose that he speaks falsely? for no motion involving change of place does the Godhead make, nor will It pass from place to place, as though the being in all and filling all things were not inherent in It. These things (I |53 suppose)........thyself too ; but you will be reasoning again, and rising up against the true doctrines, choosing to follow yourself alone. But you would surely have better thoughts if you reasoned thus, that our whole speech as to God has been framed in human wise, but is understood as befits Him Alone.
But it has troubled him not a little that the Word out of God the Father is said to have been made under the Law. But the fear herein is nought, for He hath remained what He was, Lawgiver (that is) and God. And if He have not been made man, He hath not been made under the Law; but since it is true that He hath humbled Himself Who in His own Nature is above and high, hath been made as we Who is above the whole creation, and being Rich became poor through being made as we, how will He not be said with us to have been made under the Law too? Shall we not, if we think aright, conclude that the measure of man's nature is defined to lie in his having to be subject to the Law? for the exempt and above the Law and by Nature and in truth free will be none other than the Godhead. Hence when He was made flesh then was He made under the Law too, for He paid to the collectors the didrachm , albeit in His own Nature Free as God and Son oven when He was made flesh. But if to thee it seems good to sever into two the One and to declare to us that he which was forth of a woman is man apart by himself, how will he be said to have been made under the Law too, who is of the nature which is under the Law? for not that which hath to be subject to the Law, will be made under the Law, |54 but that which, hath a Nature above Law and external to Law. For the Divine and Most High Nature alone (as I said) is both beyond law and also free, and hath no master whatever, but Itself rather ruleth all and subjecteth all to His own yoke.
But this man having missed right reasoning, slid down to this extent of impiety in his ideas and arrived at such height of awkwardness, from dividing into two the One Lord Jesus Christ, as unshrinkingly to say that Emmanuel is neither truly God nor yet by Nature Son, but is so called Christ and holy, as certain other too of men like us or of those who have worshipped impure devils: for thus again hath he said: