21. 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. 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. 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. 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. 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. 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. 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. 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. 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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