34. Creatum, made, = γεγενηαένον : the Syriac version gives γεγεννημένον , born.
35. see above pp. 106, 107.
36. Thus too the Syriac version, not adding, and the flat of Jacob's thigh was out of joint.
37. We still possess a long Letter of S. Cyril's to Acacius Bishop of Scythopolis (or Bethshan), illustrating the unity of Godhead and Manhood in Christ, as typified, 1, in the two goats (Lev. xvi. 7 sqq.), whereof one was sacrificed, one went free, yet both were needed to make up the perfect Atonement: 2, in the two birds for the cleansing of the leper, as here. Epp. pp. 121 -132.
38. See Ecumenic Letter to John archbishop of Antioch, 3 Epp. p. 72, and above p. 44 note e. S. Gregory of Nazianzum, in his famous Letter to Cledonius (Ep. ad Cled. 1) speaks of that Apollinarian error, of which S. Cyril was suspected, in these words, "If any one say that the Flesh hath come down out of Heaven, and is not hence and of us ( παρ' ἡμῶν ), be he anathema. For that the second Man is out of Heaven, and As is the Heavenly, such too they that are heavenly, and, No one hath gone up into Heaven except He Who came out of Heaven, the Son of Man, and whatever else there is, is to be understood as said, because of the union with the Heavenly ( διὰ τῆν πρὸς τὸν οὐράνιον ἕνωσιν )." t.1 p. 740 ed. Par. 1609.
S. Cyril in 7th Paschal homily (A.D. 420, probably almost ten years before his books against Nestorius) had said, " God the Word was born on earth through the holy Virgin, after the flesh, but came down from heaven. How then does He say that the Son of man came down out of Heaven? how again does He say that He will go up where He was before (S. John vi. 62)? Thou seest therefore how drawing in the ineffable concurrence in union unparted and unsevered ( ἀδιαστάτῳ τε καὶ ἀδιορίστῳ . . . ἑνότητι ), He would have One Christ both before flesh and with flesh confessed by us. Therefore He says that His flesh albeit by nature of earth came down from above and out of Heaven, and will ascend into Heaven too where it was before. For that which is inherent in Him by Nature He puts about His own flesh as being not other than it as regards the Economic union. And we will not because of the utter union of things unlike in their nature, take away the fact that One is properly the Radiance of the Father, the other again the little flesh ( τὸ σαρκίον ) of earth or perfect man: but even thus distinguishing and in mere ideas (see above p. 78 note z) parting the plan of each, we will draw them in to union again unparted. For the Word was made flesh, according to the holy Evangelist, not turned into flesh." p. 102 b c d. See also de recta fide to the Emperor, p. 36 a b.
39. "He sanctifies, being Holy by Nature, as God; He is sanctified with us humanly, when taking the likeness with us (and in this respect I mean He is sanctified albeit having authority over all as God), He is not ashamed to call us brothers." dial. vi. p. 596 e.
40. "If being God Immortal, He is said to die as man, being; Most High as God He is said to be exalted as man." Thes. cap. 20 p. 196 c. See the very similar words near the end of the Quod Unus, pp. 302-304, and the notes f, g, h.
41. See this same argument in the treatise de Recta Fide to the Emperor Theodosius p. 31, put forth anew in the little Dialogue De Incarnatione Unigeniti, p. 703: see also above, p. 76.
42. S. Cyril's argument on those words in his Thesaurus, against the Arians who denied the Son's Godhead, equally holds here as to its being no mere man apart by himself who was walking on the water. S. Cyril says, "What then will they say who contend against the Truth and follow only their own likings, when they seethe whole choir of the holy Apostles together worshipping the Son as God and saying with an oath that Truly He is the Son of God? for if according to their unlearning He is one of the creatures how is He truly Son of God? for it were impossible that one who has not by nature come forth out of any, and who has not the own ( τὸ ἴδιον ) of the essence of him who begat him, be truly son. And how if the disciples made a mistake in saying this, was the Saviour silent, albeit He did not disregard them when they made mistakes? and verily to Peter when on one occasion he answered not aright, He says, Get behind Me satan, thou art an offence to Me because thou savourest not God's but man's. But since He was silent, when called truly the Son of God, in that He rebuked them not as mistaken, it is clear that He accepts them as saying aright. Seeing then that the holy Apostles say that He is Son and truly so, and that Christ Himself assents to it, who will endure them who bruit something else?" Thes. cap. 32, pp. 308 d e. "What did the most wise disciples, esteeming Him as Son not as creature? For when stepping on edge of wave, strewing neath His Feet with ineffable might the moist and soon-dissolving nature of the waters, He coursed the wide expanse, and gave the holy disciples an unwonted wonder, and at length of His own will vent with them and sailed in their little skiff, albeit He might most easily, had He willed to do it, have been borne on the waves themselves: they in astonishment and reflecting on that resistless authority, began to worship saying, Truly Thou art Son of God. Will they then, doing this with an oath and saying that He is truly Son of God, be reasonably accused of falsehood and be taken and convicted of aberration from the truth? For if He is not Son, sprung of the Essence of Him Who begat Him, but a creature, gilded with the glory of sonship and having the appellation in mere words, why did they worship Him? why did the initiators and heralds of the Truth call Him Son?" Dial ii. p.437 d e.
43. inaestimabiliter, put at the beginning of § 28 to translate ἀπορρήτως ; the Syriac version too gives unspeakably.
44. This most carefully guarded language of S. Cyril is not the effect of any necessity arising from controversy with Nestorius, but of a mind from the beginning educated in careful precision of thought and utterance as regards the Mystery of the Incarnation. In his 7th Paschal homily (A.D. 420), after speaking of great agricultural distress in various degrees of severity in different villages in Egypt, S. Cyril points out that it is the due punishment of their sin and speaks of the proneness to pity of the Only-Begotten, and that He is God and Man in One. See a passage quoted from this Homily, above p. 227 note n, and the closing words of the extract, "For the Word was made flesh, as saith the holy Evangelist, not turned into flesh; for he says not this, but called Him flesh, instead of saying in full man." Hom. Pasch. vii. 102 d. And in the Thesaurus, "It was then the aim of the Incarnate Word to shew clearly that He really put about Him flesh and has been made man, not casting away the being God the Word: for it was not possible that the human race should in other way be saved. Yet lest any hearing that He has been made flesh should suppose that the Unchangeable Word of God has been transformed and become ought else than He was from the beginning, needs does He at one time utter words befitting man, at another displays deeds belonging to Godhead alone, in order that both together ( τὸ συναμφότερον ) may be conceived of.... Sin, as sinless and unknowing to have it Me rightly rejects, but suffers His body and His human nature to suffer what belong to the nature itself, as a proof that He really and truly bears flesh and was made man, according to the Scriptures. But since (as we said above) it behoved Him to be shewn forth as God even in flesh, He works sometimes what belong to God and says to them who see Him, If ye believe not Me, i. e. by reason of looking on a man, yet believe My works, that ye may know and believe that I am in the Father and the Father in Me. Hence the things said and wrought in God-befitting wise shew that the Saviour is God: and again the things said and done humanly shew that He is of a truth man. For this is the force of the mystery." Thes. cap. 24 p. 231 a b c d.
45. Probably ἀναφορὰ , which S. Cyril uses several times in the Quod Unus est Christus, below pp. 255, 257 &c, and especially on this very subject, p. 259.
46. See the same illustrations in the treatise Quod Unus est Christus below, p. 259.
[Page headings]
Christ signifies an anointing or setting apart to some work.
186 Christ, Incarnate God, restores us the Holy Ghost.
Emmanuel aided them of old, is with us as God and Man. 187
188 Emmanuel, Christ, Jesus ---- God, with us, anointed, Saviour.
Emmanuel out of Heaven, yet Man. 189
190 The Full made His own the emptiness.
The Word has Two Generations: He our Sacrifice. 191
192 Modes of union: that of the Son God Alone knows.
Closest connection of body and soul, that of Emmanuel higher. 193
194 Types of that Ineffable Union.