24. Compare the fragments of Theodore as cited before the fifth general council, at the end of this volume.
25. The syriac translation of this treatise has also the words in spirit here.
26. See above p. 165 note j.
27. The codices A.B.C. of the New Testament insert the article, the Name. Among the different quotations of this text by S. Cyril there is variation of MSS., but the article frequently occurs: and in the Thesaurus the very good xth century Ms. Cod. Monac. 331 has it.
28. See this passage carefully explained in S. Cyril's Treatise to the Empresses Pulcheria and Eudocia on the right Faith, cap. 13 pp. 141 e 142.
29. ° "He was God forth of God, Only out of Only, and Ineffably Begotten: but when He was made as we, then then will He at last be classed with His brethren through being called First-born. For where is the emptying, except in His being made First-born out of Only-Begotten, and among creatures with us as man Who is above all creation? where at all became He poor being Rich, except He is seen assuming what is alien to Him, through which also He became poor?" Dial. 4 p. 510 c d. Against the Arians who argued from the name above every name that the Son was exalted in consequence of His humiliation S. Cyril writes, " Therefore (for I will say something) deeming for the moment below what is fitting for need sake: let the Only-Begotten have the greatest thank to the falls of those on the earth and to our sins, let Him know that the sins of human nature are to Him the cause of God-making glory. For had we not sinned He had not been made as we, had He not been made as we, neither had He endured the cross, and had He not died neither had He obtained the obligation of being worshipped by ourselves and the holy angels." Dial. 5 p. 567 fin. See also above p. 57 note y.
30. See above p. 252 and Scholia § 1 above p. 185, What is Christ. In both passages are mentioned those who were called christs from having been anointed: we have translated, anointed, reserving the Greek word Christ, for the Name of our Master.
31. γινώσκεται , is known, instead of γινώσκετε , ye know. The interchange of the vowel's e and ai, having the same sound, is so common, that it does not in general amount to a difference of reading. In the treatise de recta fide to the Emperor Theodosius, both MSS. give γινώσκετε , while in S. Cyril's second publication of it as the seventh of these Dialogues γινώσκεται remains. In S. Cyril's Treatise de recta fide (p. 94 c) to the Princesses Arcadia and Marina, γινώσκεται is read, and in this place not only does the one MS. which has preserved us the treatise give γινώσκεται but also it was so translated in the Syriac version of this treatise, the British Museum MS. Add. 17149 fol. 58 init. written in the sixth century, i. e. in the century immediately following S. Cyril.
32. ἕτερος μεθ' ἑτέρου is untrue because God and Man is One Christ; the things we are taught regarding the One Christ (see Scholia§36, above p. 228), His being born and calling into being, His growth in wisdom and being the Giver of Wisdom, His hallowing and being hallowed, baptizing and being baptized, quickening and being quickened belong not ἑτέρῳ καὶ ἑτέρῳ , not to one person and another, but to Christ, κατ' ἄλλο καὶ ἄλλο , in one way and another, the one to Him as God, the other to Him as man, yet all to One.
33. Compare the fragments cited before the fifth council from S. Cyril's first book against Theodore of Mopsuestia.
34. ἀπλανῶς . Euthymius Zigabenus in his extract from this treatise has ἁπλῶς , simply, which is a far more usual expression with S. Cyril: ἀπλανῆ however occurs in de recta fide to the Emperor, p. 26 c.
35. S. Cyril uses the same argument in his Treatise de recta fide to the Princesses Arcadia and Marina, p. 82 b. comp. too Schol. § 20, above p. 209.
36. See Schol. § 36, and the Treatise de Recta fide to the Emperor Theodosius, p.28e.
37. "Lo again He says that the spirits above are His angels, albeit He is called son of man." de recta fide to the Princesses, p. 82 c. "We believe that He is both Very God and hath been made son of man economically for our sakes while remaining God, and is One Lord Jesus Christ." de Recta fide to the Empresses, fin. p. 180 b.
38. The words, For He says ----of His Father, are added from the Syriac translation of this treatise. They may have been omitted by the one Greek MS. which has preserved as this treatise and by Euthymius, from the eye of the copyist wandering from one, in the glory of His Father, to the other.
39. I have followed in this the Syriac translation, it being very much S. Cyril's habit to cite first one verse, and then a verse or two a little preceding it; the Greek MS. here adds, but if I do, though ye believe not Me, believe My works. But it looks like only an attempt to make the citation seem neater.
40. See Theodoret's objection to chapter 9, where he quotes the same text, in S. Cyril's Def. xii. capp. p. 227 d.
41. Severus of Antioch, who lived about 70 years after S. Cyril's death, quoting from S. Cyril's books against Diodore and Theodore, gives this passage (S. Cyril cites Theodorus Archbishop of Mopsuestia), ,,But, says he, for as, although He was of Bethlehem, He was called a Nazarene on account of His living and His bringing up there; so too a man because He dwelt in man:,, and S. Cyril replies to these things thus, "Madness therefore and childishness and worthy of old women is the word: for not as from a city one is called a citizen or of the place, so on account of indwelling a man is the Word Who is God called man."
42. See below fragment 5 against Diodore.
43. See below fragments 14 and 18, against Diodore.
44. ὁριστὰς καὶ καινοτόμους . The ὁρισταὶ are officials appointed to settle questions of boundary between public and private lands (Liddell and Scott): καινοτόμοι would of course involve that the former boundary would be altered,
45. So too had S. Cyril written in his Dialogues to Hermias, " If one write of Him, Who in the days of His flesh offered supplications and entreaties to Him That can save Him from death &c, descend a little and take account of the measure of the human nature. For the Impress of the Father would not have died; but since the supplication has been made in the days of His flesh, the fear will be that of the flesh and the dread of death of the human nature in itself ( ἰδικῶς ). Hence even though He be said to receive the Name which is above every Name, do not drive away the SON from the bounds of Godhead in that He is Word and hath beamed forth from God the Father; for He was by Nature and truly God even before the times of the emptying." Dial. 5 p. 571 e.
46. Here the manuscript has you: I have translated us with Euthymius and the Syriac translation.
47. See the magnificent passage in S. Cyril's Defence against Theodoret's objection to his tenth chapter (quoted also by Dr. Bright in his article on S. Cyril in the Dictionary of Christian Biography): "He wept as man that He might stay thy tear, He feared, economically committing to His flesh to suffer what belonged to it, that He might make us of fairest courage, He refused the Cup that the Cross might reveal the impiety of the Jews, He is said to be weak in His human nature that He might end thy weakness, He prolonged prayers and supplications in order that He might render the Father's Ear open to thy prayers, in order that thou mightest learn not to slumber in temptations but rather to be all-intense unto prayers (Def. xii capp. adv. Theod. p. 234 a b)." And in his earlier work, the Thesaurus, " By His own death the Saviour annulled death. As then death had not been annulled, except He had died, so in regard to each passion of the flesh. For except He had feared, our nature had not become free from fearing; except He had sorrowed, it had never been rid of sorrowing: except He had been troubled and dismayed, it would never have been in case external to these. And in each several thing that befals humanly, applying the same reasoning, you will find that the passions of the flesh had motions in Christ, not in order that they should prevail as in us, but in order that when moved, they should be annulled by the might of the Word which indwelt the flesh, the nature being transformed to the better." Thes. cap. 24. p. 233 d e. " Seest thou that what thou deemest to be Christ's weaknesses is thy might? . . . Those tears wash us, that weeping cleanses us." S. Ambrose de fide, ii. 95. t. ii. 489.
48. τὴν ἐγκατάλειψιν , the withdrawal of the Spirit from our race, as God said, My Spirit shall not always strive with man. Although the Holy Ghost was still given to individuals as God willed, yet the "forsaking" was undone in the great Pentecostal outpour. S.Cyril elsewhere says, "As one therefore of the forsaken, in that He too like us partook of blood and flesh, He says, Why forsookest Thou Me? which was [the utterance] of one who was undoing the forsaking that had come upon us and as it were winning the Father to Himself and calling Him to good favour to us as to Himself first." De recta fide to the Empresses Pulcheria and Eudocia § 12 fin. p. 141 a.