We confess therefore One Son, Christ Jesus the Lord, that is, the Word of God made Man and Incarnate and Him crucified and raised from the dead and to come in due time in the Glory of God the Father with the holy Angels; through Him and with Him to God the Father be glory with the Holy Ghost for ever. Amen.
[A small selection of footnotes and marginalia, omitting all biblical references, follows]
1. S. Cyril in his first Letter to the Monks comments thus on this text: "Then (tell me) how is He who is forth of the holy virgin called God's own Son? for as the own of a man and so of each animal besides, is that which is born thereof by nature: thus God's own will be conceived and said to be that which is out of His Essence. How then has Christ been called God's own Son, who has also been given by God the Father for the salvation and life of all? for He was delivered because of our transgressions, and Himself bare the sins of many in His Body upon the Tree, according to Prophet's voice. It is evident then, that the fact of the Union, of necessity brought forward, shews that He who is forth of the holy Virgin is God's own Son. " Epp. p. 15 a b. see also de recta fide to the Princesses Arcadia and Marina p. 104 a.
2. This transposition is probably a manuscript-error, there is no trace of it in the same citation in Glaph. 227 e, 403 b, de Ad. 408 a, de Recta fide G8 b, in xii Prophetas 853 d.
3. ... . see exactly the same expression at the close of serm. 2 in Mercator, "Si haereticus tibi ex persona ecclesiastica mortuum Deum tuum exprobaverit," p. 69 fin. Bal. It is not clear whom Nestorius is addressing as "heretic" and as having called the Godhead Lord of glory. The learned but uncritical Jesuit, John Garnier (see Tillemont's remarks in notes 71, 73, 74, 91 on S. Cyril of Alexandria, t. xiv. 780, 781, 792 sq. ed. 2) supposes this to be a reply (Marii Merc. opp. ii. pp. 29,30. Par. 1673) to S. Proclus' famous homily on the Incarnation (Migne, Patrol. lxv. 679 sqq.), but I do not see any special mention of this point in S. Proclus' Homily. One would naturally expect S. Cyril to be the person referred to, but besides that S. Cyril immediately after disclaims the expression, a List of references to S. Cyril's extant citations of 1 Cor. ii. 8 (generously furnished me by the Dean of Chichester) do not supply any passage likely to be referred to by Nestorius. S. Cyril in his work against the Arians cites the text in proof that the Son is not less than the FATHER. "Making discourse of the princes of this world and the folly that is in them, he says, For had they known they would not have crucified the Lord of glory. Hence if the SON Who endured the cross for our sakes is Lord of glory, how is He not God by Nature ? how a creature or made, Who is even hymned by the Seraphin? for they say that full is the heaven and the earth of His Glory, and call Him Lord of Sabaoth: for it is clear that of Him are they saying this if He is Lord of glory, as Paul saith." Thes. cap. 32 p. 272 a. Commenting on the whole passage (1 Cor. ii. 6-8) in reference to Nestorian errors, S. Cyril says, "If the mystery of Christ be God's wisdom, and. it is preached to the world and if He is not truly God according to what somehow pleases some to imagine, and our faith is to Himward ; how is the mystery wise if it bear away them on the earth from the true knowledge of God and render the world worshipper of a man? But it is not so, the mystery IS wise for it brings to God them that have strayed. Christ therefore is God, He that has been crucified is rightly called Lord of glory. " de recta fide to the princesses, p. 62 a. "Therefore the blessed Paul himself somewhere says of the rulers of this world, For had they known, they would not have crucified the Lord of glory. He knows then that the Crucified is Lord of glory." de recta fide to the Empresses, § 31 p. 168 b c.
4. See also S. Cyril's commentary on these verses of S. John, book 4 beg. pp 383 sqq. O.T.
5. This is given also by Mercator, among his collection of extracts made by S.Cyril, with the title, Also in the sixth quire of the same, on Judas, against the heretics, p. 116 Bal. Mercator's extract is much ampler, comprising as well the heading of § 7 of book 4 (above p. 153) and a little more.
6. The one Greek MS now extant has καὶ μεμένηκεν ὁ θεὸς , the Roman Editors conjecture εἰ μεμένηκε , but Mercator translates, Is therefore the Word of God, Who has no participation in the slaughter of His flesh, capable of being apprehended and led to slaughter by the Jews?
7. " How therefore is Life said to die ? by suffering death in Its own flesh, in order that It may be shewn to be life by quickening it again. For come if in regard even to our own selves the mode of death be searched into, no one who deems aright would say that souls perish along with the bodies that are of earth. I suppose that no living person would hesitate as to this. Yet is what happens called the death of man. Thus you will conceive of as to Emmanuel too. For the Word was in him that is of a woman as in His own Body, and He gave it to death in due time, Himself suffering nought in His proper Nature." Letter 1 to the Monks, Epp. p. 17 d e.
8. Serm. 2 p. 64. Bal. see above p. 69.
9. The words Glory to Thee, seem to be a gloss, they are not in the Latin translation of Nestorius' Homily 2. p. 58 ed. Baluz., nor does S. Cyril cite them in his comment a little below, when citing this portion of Nestorius' words.
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