156. Viz. Cyril.
157. I.e. the union of Christ's divinity with his humanity took place simultaneously with the creation of the latter. Cp. p. 237.
158. Viz. the Word.
159. The whole passage is taken from Cyril's letter, and follows immediately on p. 393, n. 2; Nestorius has added the name 'Acacius'.
160. Viz. the natures.
161. The specific meanings of the words 'divide', 'distinguish', 'separate', etc., cannot be pressed in this translation. The editors have appropriated one English word to each Syriac word, but the result is at times unsatisfactory, as here. The sense required is clearly 'separate', while the Syriac word is that rendered throughout by 'distinct'. See the definitions on pp. 313-16. The Syriac translator seems to have used these words very loosely and without any precise discrimination of meaning. Cp. p. 154, n. 1.
162. Here Nestorius gives the most concise summary of his position. He then goes on to contrast it with 'Nestorianism' as commonly understood; see p. 314, n.1
163. Here Nestorius most directly repudiates 'Neslorianism' as usually underStood; see notes on pp. 205, 224.
164. There is no new paragraph marked here in the Syriac text.
165. Viz. the Eastern bishops.
166. I.e. the distinction of natures; see p. 316, n. 1.
167. I. e. the distinction of natures.
168. I.e. because Cyril only allows of one nature.
169. From the letter which John of Antioch sent to Cyril by Paul of Emesa, Labbe (Mansi), v. 292 C.
170. Cp. the passage from Cyr. ad Nest. iii quoted on p. 325, n. 1.
171. ' Thus also of Christ . . . .' This passage seems to reveal an important difference of terminology between Cyril and Nestorius. Nestorius spoke indifferently of two 'natures' or two ' ousias ' in Christ, but he objects to Cyril substituting 'natural quality' for 'nature', assuming that a 'quality' is not necessarily a real element in an object of thought, but may be something said or thought about it existing only in the mind of the thinker. But if for Cyril 'nature' was the sum of the 'natural qualities' ( φυσικαὶ ποιότητες ) and they shared its reality, it is easy to see how there was room for confusion.
172. Both 'idea' and 'reflection' represent the same Syriac word.
173. Viz. the natural quality.
174. Note that Nestorius here charges Cyril's teaching with implied docetism.
175. Viz. the Easterns.
176. Or 'absurd behaviour'.
177. Or 'in might'.
178. Viz, Cyril.
179. Viz. the Eastern bishops.
180. The Syriac text ascribes the words 'As then the pious... of this [business]' to Nestorius, making the second quotation from Cyril begin at 'But when the command . . .' The correction, accepted by both Bedjan and Nau, is based on the Greek original, of which the whole section is here printed; cp. Labbe (Mansi), v. 309E.