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Quotes on Revelation recorded by Dionysius Syrus 9:6Hippolytus of Rome(Cyril=Cyril of Alexandria, Mar Severus = Severus of Antioch, Theologus = Gregory Nazianzen).The Preparation of the Gospel · BOOK 9 43:21Eusebius of Caesarea14. 414 d 4 Abydenus, Assyrian History. Cf. Cyril of Alexandria, Against Julian, i. p. 8 The Preparation of the Gospel · BOOK 9 43:23Eusebius of Caesarea16. 416 b 3 Abydenus, Assyrian History. Cf. Cyril of Alexandria, ibidem, p. 9 Theophania · Book 2 7:18Eusebius of Caesarea65. This passage occurs in the sixth Epistle of Plato, (Edit. London, 1826. p. 96.) and is given by Eusebius, (Prep. Evang. Lib. xi. cap. xvi. Edit. Viger. p. 534.) also by Cyril of Alexandria, against Julian (Edit. Spanh. p. 271.), by Theodoret----for the most part----(Graec. affect. curatio. Serm. ii. Edit. 1642. p. 498. Tom. iv. Edit. Gaisford, p. 87.) and by (Clemens. Alexand. Strom. v. pp. 436, 698: and Origen contra Celsum Lib. vi. p. 280. See ib. p. 308. [...]The Canons 3:22Synod of Antioch of 341As these letters admitted their bearers to communion they were sometimes called "Communion letters" ( koinwnikai ;), and are so described by St. Cyril of Alexandria; and by the Council of Elvira (canon xxv.), and by St. Augustine (Epist. xliii. al. clxii).Discourse to Hypatius 5 6:12Ephrem the SyrianAN ANCIENT ARMENIAN VERSION OF THE APOCALYPSE OF S. JOHN; also THE ARMENIAN TEXTS OF CYRIL OF ALEXANDRIA SCHOLIA DE INCARNATIONE, and EPISTLE TO THEODOSIUS UPON EASTER, the former incompletely preserved in Greek, the latter unknown in Greek or Latin. All Edited with English Versions, etc., by F. C. CONYBEARE, formerly Fellow of University College, Oxford.Commentary on the Nicene Creed · Translator's Introduction 2:4Theodore of MopsuestiaDeath did not put a stop to the fame of Theodore. It is recorded in Tillemont that Meletius, Theodore's successor to the see of Mopsuestia, asserted that he would have endangered his own life if he had uttered words detrimental to his predecessor. Even Cyril of Alexandria whose views on the Incarnation were not in harmony with those of Theodore was obliged to avow that in the Churches of the East one often heard the cry: "We believe as Theodore believed; long live the faith of Theodore!" The same Cyril of Alexandria informs us that when a party of bishops was found ready to condemn him, the answer of the bishops of Syria to them was: "We had rather be burnt than condemn Theodore." Leontius Byzantinus informs us also that Cyril of Alexandria advised against the condemnation of Theodore because all the bishops of the Eastern Church considered |4 him an eminent Doctor, and if he were condemned there would be serious disturbance in that Church. The famous Church historian, Theodoret, was pleased to call him "Doctor of the Universal Church." This title is also ascribed to him by a much later Greek author, Nicephorus Callistus, who calls him "Doctor of all the Churches."Commentary on the Nicene Creed · Translator's Introduction 2:10Theodore of MopsuestiaAn anti-Theodorian party, however, was steadily gaining ground in Egypt where Cyril of Alexandria held sway. Towards the middle of the sixth century the Alexandrian Doctors, followers of Cyril, counted many adherents in the Metropolis, who were powerful enough |6 to influence the Emperor Justinian and induce him to summon a Council and condemn Theodore.Extracts from the Acts. Session 2 Part 2 1:5Council of EphesusFirmus, the bishop of Caesarea in Cappadocia said: The Apostolic and holy see of the most holy bishop Coelestine, hath previously given a decision and type ( tu/pon ) in this matter, through the writings which were sent to the most God beloved bishops, to wit to Cyril of Alexandria, and to Juvenal of Jerusalem, and to Rufus of Thessalonica, and to the holy churches, both of Constantinople and of Antioch. This we have also followed and (since the limit set for Nestorius's emendation was long gone by, and much time has passed since our arrival at the city of Ephesus in accordance with the decree of the most pious emperor, and thereupon having delayed no little time sothat the day fixed by the emperor was past; and since Nestorius although cited had not appeared) we carried into effect the type ( tu/pon ) having pronounced against him acanonical and apostolical judgment.Arcadius the most reverend bishop and legate, said: Although our sailing was slow, and contrary winds hindered us especially, so that we did not know whether we should arrive at the destined place, as we had hoped, nevertheless by God's good providence ... Wherefore we desire to ask your blessedness, that you command that we be taught what has been already decreed by your holiness.Admonitions to the monks 1:3RabbulaThe ancient city of Urhai, or Edessa, which in Roman times was capital of the Province of Osrhoene in northern Mesopotamia, had for its Bishop during the years 411-435 A.D. a remarkable man, by name Rabbula. Rabbula was the friend of St. Cyril of Alexandria, and, like him, a stout opponent of Nestorius. But he was a man of action rather than a theologian, an organizer and reformer rather than a great teacher; and during his episcopate he set himself sternly to the correction of abuses. He focussed his attention especially upon the clergy of all ranks, and upon the monks, and made them the subject of careful legislation. For each of these classes he drew up a set of "Admonitions," or reformatory canons, aimed at the characteristic abuses of the times. Nor did he confine his reforms to matters of personal conduct: there are good reasons for believing that it was he who finally banished from the Syriac-speaking Church the harmony of the Gospels made by Tatian, and known as the Diatessaron, which for more than two centuries was in constant use amongst the Syrians, and replaced it by a new translation of the four Gospels from the Greek----the same which, from the beginning of the fifth century to the present day, has been universally received by Syrian Christians.THE ECCLESIASTICAL HISTORY · Book 7 35:3Socrates ScholasticusNot long time elapsed before a mandate from the emperor directed the bishops in all places to assemble at Ephesus. Immediately after the festival of Easter therefore Nestorius, escorted by a great crowd of his adherents, repaired to Ephesus, and found many of the bishops already there. Cyril bishop of Alexandria making some delay, did not arrive till near Pentecost. Five days after Pentecost, Juvenal bishop of Jerusalem arrived. While John of Antioch was still absent, those who were now congregated entered into the consideration of the question; and Cyril of Alexandria began a sharp skirmish of words, with the design of terrifying Nestorius, for he had a strong dislike for him. When many had declared that Christ was God, Nestorius said: `I cannot term him God who was two and three months old. I am therefore clear of your blood, and shall in future come no more among you.' Having uttered these words he left the assembly, and afterwards held meetings with the other bishops who entertained sentiments similar to his own. Accordingly those present were divided into two factions. That section which supported Cyril, having constituted themselves a council, summoned Nestorius: but he refused to meet them, and put them off until the arrival of John of Antioch. The partisans of Cyril therefore proceeded to the examination of the public discourses of Nestorius which he had preached on the subject in dispute; and after deciding from a repeated perusal of them that they contained distinct blasphemy against the Son of God, they deposed him. This being done, the partisans of Nestorius constituted themselves another council apart, and therein deposed Cyril himself, and together with him Memnon bishop of Ephesus. Not long after these events, John bishop of Antioch made his appearance; and being informed of what had taken place, he pronounced unqualified censure on Cyril as the author of all this confusion, in having so precipitately proceeded to the deposition of Nestorius. Upon this Cyril combined with Juvenal to revenge themselves on John, and they deposed him also. When affairs reached this confused condition, Nestorius saw that the contention which had been raised was thus tending to the destruction of communion, in bitter regret he called Mary Theotocos, and cried out: `Let Mary be called Theotocos, if you will, and let all disputing cease.' But although he made this recantation, no notice was taken of it; for his deposition was not revoked, and he was banished to the Oasis, where he still remains. Such was the conclusion of this Synod. These things were done on the 28th of June, under the consulate of Bassus and Antiochus. John when he had returned to his bishopric, having convened several bishops, deposed Cyril, who had also returned to his see: but soon afterwards, having set aside their enmity and accepting each other as friends, they mutually reinstated each other in their episcopal chairs. But after the deposition of Nestorius a mighty agitation prevailed through the churches of Constantinople. For the people was divided on account of what we have already called his unfortunate utterances; and the clergy unanimously anathematized him. For such is the sentence which we Christians are accustomed to pronounce on those who have advanced any blasphemous doctrines, when we set up their impiety that it may be publicly exposed, as it were, on a pillar, to universal execration.THE ECCLESIASTICAL HISTORY · Book 7 41:3Socrates ScholasticusMaximian, having peacefully governed the church during two years and five months, died Ion the 12th of April, in the consulate of Areobindus and Aspar. This happened to be on the fifth day of the week of fasts which immediately precedes Easter. The day of the week was Thursday. Then the Emperor Theodosius wishing to prevent the disturbances in the church which usually attend the election of a bishop, made a wise provision for this affair; for in order that there might be no dispute again about the choice of a bishop and tumult thus arise, without delaying, before the body of Maximian was interred, he directed the bishops. who were then in the city to place Proclus in the episcopal chair. For he had received already letters from Caelestinus bishop of Rome approving of this election, which he had forwarded to Cyril of Alexandria, John of Antioch, and Rufus of Thessalonica; in which he assured them that there was no impediment to the translation to another see, of a person who had been nominated and really was the bishop of some one church. Proclus, being thus invested with the bishopric, performed the funeral obsequies of Maximian: but it is now time briefly to give some account of him also.Against Diodore of Tarsus and Theodore of Mopsuestia · Fragments of Book 1 - Against Diodore 1:1Cyril of AlexandriaCyril of Alexandria, Against Diodore of Tarsus and Theodore of Mopsuestia (fragments of book 1), LFC 47 (1881) pp. 320-336.Against Diodore of Tarsus and Theodore of Mopsuestia · Fragments of Book 2 - Against Theodore 1:1Cyril of AlexandriaCyril of Alexandria, Against Diodore of Tarsus and Theodore of Mopsuestia (fragments of book 2), LFC 47 (1881) pp.337-349.Against Diodore of Tarsus and Theodore of Mopsuestia · Fragments of Book 2 - Against Theodore 1:2Cyril of AlexandriaCYRIL OF ALEXANDRIA Against Diodore of Tarsus and Theodore of Mopsuestia · Fragments of Book 3 - Against Theodore 1:1Cyril of AlexandriaCyril of Alexandria, Against Diodore of Tarsus and Theodore of Mopsuestia (fragments of book 3), LFC 47 (1881) pp.350-362.Against Diodore of Tarsus and Theodore of Mopsuestia · Fragments of Book 3 - Against Theodore 1:2Cyril of AlexandriaCYRIL OF ALEXANDRIA Against Julian · Book 2 (start) 1:1Cyril of AlexandriaCyril of Alexandria, Against Julian. Book 2 (beginning)Against Julian · Prefatory address to the Emperor Theodosius 1:1Cyril of AlexandriaCyril of Alexandria, Against Julian (2006) Prefatory Address Against the synousiasts (fragments) 1:1Cyril of AlexandriaCyril of Alexandria, Against the Synousiasts (fragments), LFC 47 (1881) pp.363-377.Against the synousiasts (fragments) 1:2Cyril of AlexandriaCYRIL OF ALEXANDRIA Commentary on the Gospel of John · Book 7 (Fragments) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on John, LFC 43, 48 (1874/1885). Book 7. Vol. 2 pp. 92-137.Commentary on the Gospel of John · Book 8 (Fragments) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on John, LFC 43, 48 (1874/1885). Book 8. Vol. 2 pp. 138-165.Commentary on the Gospel of John · Praefatio - by Cyril of Alexandria 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on John, LFC 43, 48 (1874/1885) Praefatio. pp. 1-5.Commentary on the Gospel of John · Preface to the online edition 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on John, LFC 43, 48 (1874/1885). Preface to the online edition.Commentary on the Gospel of John · Preface to the online edition 1:2Cyril of AlexandriaSome time ago I became aware that the Oxford Movement Library of the Fathers series contained a translation of the Commentary on the gospel of St. John by Cyril of Alexandria. The translation was split into two volumes, 43 and 48, each of more than 600 pages. The first volume was translated by P.E. Pusey, who also edited the Greek text during the 1870's. The volume is very uncommon, since most collections of this series tend to end with the volumes issued before 1850; all volumes issued during the 1870's are rare. But still more uncommon is the second volume, which was the last volume in the series and was issued in 1885 after the death of both P. E. Pusey and his father, Oxford Movement founder E. B. Pusey. This was translated by Thomas Randell. Through the cooperation of a faraway academic library I was enabled to obtain photocopies of both. The circumstances under which the second volume was produced are detailed in the preface to it by H. P. Liddon, which is online here.Commentary on the Gospel of Luke · Preface to the online edition 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke. Preface to the online edition Commentary on the Gospel of Luke · Preface to the online edition 1:2Cyril of AlexandriaAmong the manuscripts brought back to the British Library from the Nitrian desert in Egypt by Archdeacon Tattam in 1842, were two volumes containing the Commentary on Luke of Cyril of Alexandria. This text consisted of a compilation of 156 sermons, although some had suffered damage. The text had not survived in Greek, although long quotations existed in Byzantine catena-commentaries -- chains of quotations of the Fathers, which had been published by Angelo Mai and by Cramer.Commentary on the Gospel of Luke · Sermons 1-11 (Luke 1-1-3-3-23) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 1-11. (Luke 1:1-3:23) pp.1-48.Commentary on the Gospel of Luke · Sermons 110-123 (Luke 16-14-18-27) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 110-123 (Luke 16:14-18:27) pp. 517-572 Commentary on the Gospel of Luke · Sermons 12-25 (Luke 4-1-6-17) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 12-25. (Luke 4:1-6:17) pp. 49-101.Commentary on the Gospel of Luke · Sermons 124-134 (Luke 18-28-20-18) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 124-134 (Luke 18:28-20:18) pp. 573-623.Commentary on the Gospel of Luke · Sermons 135-145 (Luke 20-19-22-38) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 135-145 (Luke 20:19-22:38) pp. 630-682.Commentary on the Gospel of Luke · Sermons 146-156 (Luke 22-39-24-45) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 146-156 (Luke 22:39-24:45) pp. 683-781 Commentary on the Gospel of Luke · Sermons 27-38 (Luke 6-20-7-28) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 27-38. (Luke 6:20-7:28) pp. 102-148.Commentary on the Gospel of Luke · Sermons 39-46 (Luke 7-31-8-56) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 39-46 (Luke 7:31-8:56) pp. 149-198.Commentary on the Gospel of Luke · Sermons 47-56 (Luke 9-1-56) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 47-56 (Luke 9:1-56) pp. 199-257.Commentary on the Gospel of Luke · Sermons 57-65 (Luke 9-57-10-21) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 57-65 (Luke 9:57-10:21) pp. 258-301 Commentary on the Gospel of Luke · Sermons 66-80 (Luke 10-22-11-18) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 66-80. (Luke 10:22-11:18) pp.302-366 Commentary on the Gospel of Luke · Sermons 81-88 (Luke 11-19-12-10) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 81-88. (Luke 11:19-12:10.) pp.369-408.Commentary on the Gospel of Luke · Sermons 89-98 (Luke 12-13-13-9) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 89-98. (Luke 12:13-13:9) pp.409-459 Commentary on the Gospel of Luke · Sermons 99-109 (Luke 13-22-16-13) 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Sermons 99-109. (Luke 13:22-16:13) pp. 460-516.Commentary on the Gospel of Luke · Translator's Introduction 1:1Cyril of AlexandriaCyril of Alexandria, Commentary on Luke (1859) Preface. pp.i-xx.Five tomes against Nestorius · Book 1 1:1Cyril of AlexandriaCyril of Alexandria, Five Tomes Against Nestorius. Oxford (1881) Book 1. pp.1-37.Five tomes against Nestorius · Book 2 1:1Cyril of AlexandriaCyril of Alexandria, Five Tomes Against Nestorius. LFC 47 (1881) Book 2. pp.38-80.Five tomes against Nestorius · Book 3 1:1Cyril of AlexandriaCyril of Alexandria, Five Tomes Against Nestorius. LFC 47 (1881) Book 3. pp.81-124.Five tomes against Nestorius · Book 4 1:1Cyril of AlexandriaCyril of Alexandria, Five Tomes Against Nestorius. LFC 47 (1881) Book 4. pp.125-154.Five tomes against Nestorius · Book 5 1:1Cyril of AlexandriaCyril of Alexandria, Five Tomes Against Nestorius. LFC 47 (1881) Book 5. pp.155-184.Five tomes against Nestorius · Book 5 3:5Cyril of Alexandria3. ... . 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.Five tomes against Nestorius · Introduction 1:1Cyril of AlexandriaCyril of Alexandria, Five Tomes Against Nestorius. Oxford (1881) Introduction by P.E & E.B. Pusey. pp.i-cv.Five tomes against Nestorius · Introduction 22:6Cyril of Alexandria180. The Synod speaks of 'the Chapters sent lately to Constantinople by Cyril, as agreeing mostly with the impiety of Arius, Apollinarius, and Eunomius;' 'the Sentence' states that the Synod was 'hurried by Cyril, in order that the Chapters which agree with the evil and ungodly doctrine of Apollinarius and Arms and Eunomius might not be enquired into.' The letter to the other Bishops of the Council whom they had excommunicated, says that they had 'abetted the lawless things done by Cyril of Alexandria and Memnon the Ephesian, and maintained intercourse with men of an heretical mind.' They tell the Emperor, that they had so done, 'until they cast out and anathematize the Chapters sent out by Cyril, full of the evil doctrine of Apollinarius and Eunomius and Arius.' John, in his own letter to the Clergy of Constantinople, says that the sentence was passed 'until they anathematize the heretical Chapters of Cyril the Alexandrian, and receive without guile the faith of the holy fathers gathered at Nice.' To the Senate in Constantinople, they speak of their 'ceasing from their heretical and evil doctrine and recovering the faith of the holy fathers of Nice,' as the condition of their being restored. To the people of Constantinople they say, that they 'do not refuse repentance to the deposed and excommunicate, but would open the doors of loving-kindness, if they will very speedily anathematize the Chapters sent out by Cyril, which are alien from the Apostolic and Evangelic teaching.' They still repeat in their Relation to the Queens, that they 'had deposed Cyril and Memnon, and removed them from the Episcopate, until they become conscious of their wounds and truly repent and anathematize the heretical Chapters of Cyril, agreeing with this impiety of Apollinarius etc.' (Acta Conciliabuli post Act. 1, Conc. Eph.) The like was repeated in the later Acta of the Conciliabulum and in Theodoret.Scholia on the incarnation of the Only-Begotten 1:1Cyril of AlexandriaCyril of Alexandria, Scholia on the incarnation of the Only-Begotten. LFC 47, Oxford (1881) pp.185-236.That Christ is One 1:1Cyril of AlexandriaCyril of Alexandria, That Christ is One. LFC 47 (1881) pp.237-319.That Christ is One 1:2Cyril of AlexandriaCyril of Alexandria The Definition of Faith of the Council of Chalcedon 1:4Council of Chalcedon of 451Our Lord and Saviour Jesus Christ, when strengthening the knowledge of the Faith in his disciples, to the end that no one might disagree with his neighbour concerning the doctrines of religion, and that the proclamation of the truth might be set forth equally to all men, said, "My peace I leave with you, my peace I give unto you." But, since the evil one does not desist from sowing tares among the seeds of godliness, but ever invents some new device against the truth; therefore the Lord, providing, as he ever does, for the human race, has raised up this pious, faithful, and zealous Sovereign, and has called together unto him from all parts the chief rulers of the priesthood; so that, the grace of Christ our common Lord inspiring us, we may cast off every plague of falsehood from the sheep of Christ, and feed them with the tender leaves of truth. And this have we done with one unanimous consent, driving away erroneous doctrines and renewing the unerring faith of the Fathers, publishing to all men the Creed of the Three Hundred and Eighteen, and to their number adding, as their peers, the Fathers who have received the same summary of religion. Such are the One Hundred and Fifty holy Fathers who afterwards assembled in the great Constantinople and ratified the same faith. Moreover, observing the order and every form relating to the faith, which was observed by the holy synod formerly held in Ephesus, of which Celestine of Rome and Cyril of Alexandria, of holy memory, were the leaders, we do declare that the exposition of the right and blameless faith made by the Three Hundred and Eighteen holy and blessed Fathers, assembled at Nice in the reign of Constantine of pious memory, shall be pre-eminent: and that those things shall be of force also,The Bazaar of Heracleides · Book 2, part 1 9:9NestoriusBeing commanded by your letters, we have reached Ephesus, the metropolis, and have found all [kinds of] turbulent fellows and the business of the churches hampered with civil wars. For Cyril of Alexandria and Memnon of Ephesus have gathered themselves together and have assembled a vast assembly of country-folk and have not allowed the feast of Holy Pentecost nor the office[s] of morning and of evening to take place; and withal they have also closed the churches and the martyria; but they have assembled with themselves and with those whom they have deceived and have committed ten thousand iniquities and have trodden [under foot] the canons of the holy Fathers together with your commands: and that when the most illustrious count Candidianus, who was sent by your most Christian authority, testified unto them in writing and without writing that they should await the coming of all the holy bishops, and that then there should be [done] whatsoever seemed [good] unto the whole assembly, according to the letters of your Piety. Cyril also the Alexandrian sent [word] unto me by letters two days before that we should hold an assembly, as all the Council were awaiting my coming. For this reason we have caused the deposition of those two who have been mentioned above, of Cyril and of Memnon, and interdicted them / from every spiritual ministration. But the rest of them, who have participated with them in iniquity, we have inhibited until they anathematize the Articles which have been sent by Cyril which are full of wicked purpose and are in accord with the teaching of Apollinarius and of Arius and of Eunomius, and [until] according to the letters of your Piety they have assembled themselves together unanimously with us in tranquillity and have scrutinized accurately with us aught that is required and have confirmed the true faith of the Fathers. But as for my own insignificance, your Majesty knows that, in view of the length of the way and withal that we are journeying on land, we have advanced quickly and rapidly; for we have travelled forty stages without even one rest being taken by us during our journey; and [this], it is within the authority of your most Christian |270 Majesty to learn from the inhabitants of all the cities through which we have passed. Withal however, both owing to the famine which has occurred in Antioch and owing to the daily brawls of the [diverse] parties and owing to the great and continuous rains which have taken place out of season and owing to the danger which came about through a flood which approached the city, we were detained also not a few days in the city itself.The Bazaar of Heracleides · Introduction 5:13NestoriusThe Council of Ephesus met in June, A.D. 431, and was dissolved in September by the Emperor Theodosius II without the two parties, the Orientals and the followers of Cyril of Alexandria, having come to an agreement. Nestorius was bidden to return to his monastery at Antioch, and Maximian was consecrated Archbishop of Constantinople in his place. In August 435 imperial edicts forbade the meetings of Nestorians and decreed heavy penalties against all who should copy, preserve, or read the writings of their master, which were ordered to be burned. By a rescript of the following year Nestorius himself was banished to Arabia, but he was actually sent to Egypt, where from a reference in Socrates he is known to have been in 439. But he was not left in peace in Egypt, for besides being on one occasion made prisoner by Lybian marauders, the ill will of his Egyptian opponents led to his being somewhat harshly treated by the imperial agents responsible for the supervision of his exile.Letters of the Blessed Theodoret 20:20Theodoret of CyrusIn obedience to the order of your pious letter we have journeyed to the Ephesian metropolis. There we have found the affairs of the Church in confusion, and disturbed by internecine war. The cause of this is that Cyril of Alexandria and Memnon of Ephesus have handed together and mustered a great mob of rustics, and have forbidden both the celebration of the great feast of Pentecost, and the evening and morning offices.Letters of the Blessed Theodoret 20:21Theodoret of CyrusThey have shut the sacred churches and martyrs' shrines; they have assembled apart with the victims of their deceit; they have wrought innumerable iniquities, trampling under foot alike the canons of the holy Fathers, and your own decrees. And the action has been taken in face of the order given both in writing and by word of mouth by the most excellent count Candidianus, envoy of your Christ-loving majesty, that the council must await the arrival of the very holy bishops, coming from all quarters of the Empire, and then and not till then formally assemble in obedience to your piety's commands. Moreover Cyril of Alexandria had written to me, the bishop of Antioch, two days before the meeting of their synod, that the whole council was awaiting my arrival. We have therefore deposed both the aforenamed, Cyril and Memnon, and have excluded them from all the services of the church. The rest, who have participated in their iniquity, we have excommunicated, until they shall reject and anathematize the Chapters issued by Cyril, which are full of the Eunomian and Arian heresies, and shall, in obedience to your piety's command, assemble together with us, and shall in an orderly manner and with all exactitude, together with ourselves, examine into the questions at issue, and confirm the pious doctrine of the holy Fathers.Letters of the Blessed Theodoret 20:24Theodoret of CyrusWe had expected to be able to report to your pious majesties in different terms, but we are now compelled to make known to you the following facts, forced as we are by the irregular exercise of despotic power by Cyril of Alexandria and Memnon of Ephesus. The proper course to have been pursued, in accordance with the laws of the Church, and the command of your pious majesties, would have been to wait for the arrival of the godly bishops on the road, and in common with them to examine into the questions at issue concerning the true faith, and investigate the point offered for discussion, and, after exact enquiry, to confirm the doctrines of the apostles. They had written to me that they would wait for our arrival. They heard that we were only three stages off. Then they assembled an unconstitutional council by themselves, and have ventured on proceedings iniquitous, irregular, and bristling with absurdities. And this they have done though the most honourable count Candidianus, sent by your pious and Christian majesties for good order's sake, expressly charged them, alike in writing and by word of mouth, to wait for the arrival of the godly bishops who had been convened, and to attempt no innovation on the true faith, but to take their stand on the directions of our godly-minded sovereigns. Now in spite of their having heard the imperial letter and the advice of the most honourable count Candidianus, they have nevertheless made naught of due order. As the prophet says "They hatch cockatrice' eggs, and weave the spider's web; and he that would eat of their eggs when he breaks them findeth rottenness, and therein is a viper," Wherefore we confidently cry "Their webs shall not become garments, neither shall they cover themselves with their works."Letters of the Blessed Theodoret 21:5Theodoret of CyrusYour piety, which shines forth for the good of the empire and of the churches of God, has commanded us to assemble at Ephesus, in order to bring about peace and gain for the Church, rather than to confuse and disturb it. And the commands of your majesty plainly and distinctly indicate your pious and peaceful intentions for the churches of Christ. But Cyril of Alexandria, a man, it would seem, born and bred for the bane of the churches, after taking into partnership the audacity of Memnon of Ephesus, has first of all transgressed against your quieting and pious decree, and has so shewed his general depravity. Your majesty had ordered an investigation and careful testing to be made concerning the faith, and that with the consent and concord of all. Cyril, challenged, or rather himself convicting himself, on the count of the Apollinarian doctrines, by means of the letter which he lately sent to the imperial city, with anathematisms, whereby he is convicted of sharing the views of the impious and heretic Apollinarius, pays no heed to this condition of things, and, as though we were living with no emperor to govern us, is proceeding to every kind of lawlessness. He ought himself to be called to account for his unsound opinion about our Lord Jesus Christ; but, usurping an authority given him neither by the canons, nor by your edicts, he is hurrying headlong into every kind of disorder and illegality.Letters of the Blessed Theodoret 22:4Theodoret of CyrusIt had been much to be desired that the word of true religion should not be adulterated by ridiculous explanations, and least of all by men who have obtained the priesthood and high office in the churches, and who have been induced, we know not how, by ambition, by lust of authority, and by certain poor promises, to despise all the commandments of Christ. Their only motive has been the desire to pay court to a man who has the presumption to hope that he and his abettors will be able to manage the whole business with success; I mean Cyril of Alexandria. Of his own frivolity he has intruded into the holy churches of God heretical doctrines which he believes himself able to support by argument. He expects to escape the chastisement of sinners by the sole help of Memnon and the bishops of the aforesaid conspiracy.Letters of the Blessed Theodoret 22:12Theodoret of CyrusYour piety has been informed on several occasions, both by ourselves in person and by our emissaries, that the doctrine of the true faith seems to stand in danger of being corrupted, and that the body of the Church is apparently being rent asunder by men who are turning everything upside down, trampling upon all church order, and all imperial law, and throwing everything into confusion that they may confirm the heresy propounded by Cyril of Alexandria. For when we were first summoned by your piety to Ephesus, to enquire into the question which had arisen and to confirm the evangelic and apostolic faith laid down by the holy Fathers, before the arrival of all the bishops who had been convened, the holders of their own private Council confirmed in writing the heretical Chapters, which are at one with the impiety of Arius, Eunomius and Apollinarius. Some they deceived; some they terrified; others already charged with heresy, they received into communion; and others who had not communicated with them were bribed into so doing; others again were fired with the hope of dignities for which they were unfit; so these men gathered round them a great crowd of adherents, as though they had no idea that true religion is shewn not by numbers, but by truth.Letters of the Blessed Theodoret 23:20Theodoret of CyrusAnd we do not assert this without ground, for we have learnt the mind of your holiness from the letter written to the very godly and holy Julianus, bishop of Sardica, for that letter as is right charged the above named very godly bishop to fight for the Faith laid down by the blessed fathers assembled in council at Nicaea, and not to allow any corruption to be introduced into those invincible definitions which are sufficient at once to exhibit the truth and to refute falsehood. So your holiness rightly, justly, and piously advised, and the recipient of the letter followed your counsel. But many of the members of the council, to use the word of the prophet, "have gone aside," and have "altogether become filthy," for they have abandoned the Faith which they received from the holy Fathers, and have subscribed the twelve Chapters of Cyril of Alexandria, which teem with Apollinarian error, are in agreement with the impiety of Arius and Eunomius, and anathematize all who do not accept their unconcealed unorthodoxy. To this plague smiting the Church vigorous resistance has been offered by us who have assembled from the East, and others from different dioceses, with the object of securing the ratification of the Faith delivered by the blessed Fathers at Nicaea. For in it, as your holiness knows, there is nothing lacking whether for the teaching of evangelic doctrines, or for the refutation of every heresy.Letters · Letter 117 To Julian, Bishop of Cos 1:9Leo the GreatAnd, because the most clement Emperor has been pleased to charge me secretly by our son Paulus with the task of admonishing our daughter the most clement Augusta Eudocia , I have done what he wished, in order that from my letter she may learn how profitable it will be to her if she espouses the cause of the catholic Faith, and have managed that she should further be admonished by a letter from that most clement prince her son; nothing doubting that she herself, too, will set to work with pious zeal to bring the leaders of sedition to a knowledge of the consequences of their action, and, if they understand not the utterances of those who teach them, to make them at least afraid of the powers of those who will punish them. And so what effect this care of ours produces, I with to know at once by a letter from you, beloved, and whether their ignorant contumacy has at length subsided: as to which if they think there is any doubt about our teaching, let them at least not reject the writings of such holy priests as Athanasius, Theophilus and Cyril of Alexandria, with whom our statement of the Faith so completely harmonizes that any one who professes consent to them disagrees in nothing with us.13 Ascetic Discourses · Introduction- List of Works of Philoxenus 5:4Philoxenus of Mabbug3. The translator of the writings of Cyril of Alexandria into Syriac; he wrote after the death of Philoxenus and the chorepiscopus Polycarp, and Wright places him from about A. D. 550-570. See Wright, Syriac Literature, p. 836.13 Ascetic Discourses · Introduction- The Life of Philoxenus 1:5Philoxenus of MabbugAkhsénâyâ, later named Philoxenus, was born in the third quarter of the Vth century at a village called Tahal , which was situated in Beth Garmai, probably on the confines of Persia ; of his parents and their rank and condition we know nothing, but as he was baptized it may be assumed that they were Christians or, at any rate, that they had leanings towards Christianity. His brother Addai is mentioned together with him by Simon of Bêth Arshâm , who says that they opposed Ibas at Edessa. Making his way westwards Philoxenus came to Edessa, probably in his early manhood, where he studied at the time when Ibas was engaged in translating the works of those who held |xviii the Nestorian doctrines into Syriac . Of the history of his life at this period we know nothing, but it seems to have been imprudent to send a young man of his ardent and religious temperament into a city which, though the chief seat of ecclesiastical learning in that part of the country, was at the same time a source of the religious polemics of the time, for there is little doubt that at a comparatively early age Philoxenus was already known as a willing and zealous teacher and disputant. Such a man was no doubt of great value to the Monophysite Church when the doctrines of Nestorius, which were gaining ground on all sides, were to be fought against, but his ability soon brought him into unenviable notoriety, and between the years 481 and 485 he was expelled from the diocese of Antioch by Calandio the Patriarch as a preacher of the views of Cyril of Alexandria and an advocate of the Henoticon of Zeno. The views of Philoxenus were, however, identical with those of Peter the Fuller , by whom immediately after the banishment of Calandio in 485, he was ordained Bishop of Mabbôgh or Hierapolis . In an anonymous life of Philoxenus from which Assemânî gives extracts in his Bibliotheca Orientalis (ii. p. 13), it is said that "Philoxenus, being abundantly learned in all the doctrine of the Syrians, |xix and having received the doctrine of the Holy Spirit, became Bishop of Mabbôgh in the year [of the Greeks] 800, in the time of Zeno, that is to say 488 years after the coming of our Lord."13 Ascetic Discourses · Introduction- The Life of Philoxenus 1:14Philoxenus of MabbugWhen we turn from the accounts of Theophanes, Cedrenus, Theodore Lector and others to the doctors of his own creed, we find that Philoxenus was esteemed by them a very learned man, and that his works were held in veneration by the greatest authors of the Monophysite Church. If we examine some ten MSS. in the British Museum only we see from the statements of the authors of the works contained in them that the authority of Philoxenus, on matters of doctrine, is considered equal to that of Severus of Antioch, Isaac of Antioch, Cyril of Alexandria, Chrysostom, Ephraim the Syrian, etc., and Brit. Mus. MS. Rich, No. 7183, fol. 124, mentions the name of Philoxenus together with the names of Ephraim the Syrian, Jacob of Edessa, and Isaac [of Antioch] as writers from whose works it was necessary to cull Syriac words and expressions. The famous Dionysius bar-Salîbhî , whom Wright calls the star among the Jacobites of the Xllth century , |xxx and who was himself a famous writer, says in the title to one of his commentaries that he gives in his work the opinions of the "true and orthodox doctors and "holy fathers like Severus the Great, and Hippolytus "of Rome, and Epiphanius of Cyprus, and Philoxenus "of Mabbôgh, and Melitus, and Evagrius, and Moses "bar-Kêphâ, and Jacob of Edessa, and John of Con-"stantinople, and John of Dârâ, and Mar Ephraim" . But the final seal of approval is set upon the works of Philoxenus by Abu'l-Faraj Gregory, better known as Bar-Hebraeus, "one of the most learned and versatile "men that Syria ever produced" , who thus speaks: "And Peter [the Fuller] appointed Saint Philoxenus to "Mabbôgh, a most eloquent man, and a marvellous "teacher, who mightily routed those who maintained "two natures [in Christ]; and he set forth healthy "doctrines concerning the holy path of the monastic "life. And he composed some discourses on the holy "festivals, and works of admonition of all kinds" . The same writer mentions the Mabbôgh translation of the Bible, which Philoxenus finished in 508, and the |xxxi revision of parts thereof by Thomas of Harkel, and with this tacit admission of the value of perhaps the greatest of all his works by the greatest doctor of his Church we take leave of Philoxenus .The Christian Topography · Book 8 2:12Cosmas Indicopleustes23. Gr. a)nabaqmou&j . "Cyril of Alexandria and Jerome thought that the steps were really stairs, and that the shadow (perhaps of some column or obelisk on the top) fell on a greater or smaller number of them according as the sun was low or high. The terrace of a palace might thus easily be ornamented." Smith's Dictionary of the Bible. Josephus quotes a passage from Apion to the effect that in Egypt "Moses set up pillars instead of gnomons, under which was represented a cavity like that of a boat, and the shadow that fell from their tops fell down upon that cavity, that it might go round about the like course as the sun itself goes round in the other." See Whiston's Josephus --contra Apion. Book II , near the beginning.Commentary on Galatians · Translation-Litteral 3:82Oecumenius2. Cyril of Alexandria, On the Veneration and Worship in Spirit and Truth, 68.219. [God speaking clearly, that, "In you All the nations shall be blessed." The phrase "in you" would signify, in likeness, your own; thus Paul says knowingly: "But the Scripture, foreseeing that God would justify the nations by faith, preached the gospel beforehand to Abraham, saying, 'All the nations shall be blessed in you.' So those who are of faith are blessed with the faithful Abraham." Therefore circumcision is a sign of faith in uncircumcision, and it is not justified by works of the law, and the distinctions of circumcision in the flesh appear inferior to those gains through faith. For he was called a friend of God.]Commentary on Galatians · Translation-Litteral 4:41Oecumenius— [CYRIL] Those whom I labor, until the great and excellent characters of the divinity of Christ be formed into your minds. [ end of the excerpt from Cyril of Alexandria 4 ] —Commentary on Galatians · Translation-Litteral 4:78Oecumenius4. Cyril of Alexandria, Glaphyrorum in Genesis, PG 69.3.141A Commentary on Revelation · Translation-Litteral 6:55Oecumenius1. Cyril of Alexandria quoted this passage by Isaiah and is in line with Oecumenius, saying, “For God commanded the prophet both to take the scroll and to write with a pen concerning what is appointed for us in it;; He also came to the prophetess to write with a pen concerning what is appointed for us in it;. And what is the meaning of "He came"? It was formed instead of the law of the assembly. The prophetess is called holy and virgin, for she prophesied while bearing Christ. Then he says: “And in the womb she received and bore a son,” to whom even the law assigns, not as a mere man again, but as God according to His deeds. “For you shall call His name, “Despoil Quickly, Plunder Rapidly,” he says. (Isa.8:3) For the divine and supreme infant, having been born immediately, was indeed in swaddling clothes and still in the mother's womb because of His humanity; but since He was also by nature God, an indescribable power immediately anticipated the devices of Satan. For the magi came from the East, seeking Him and saying: “Where is He who has been born king of the Jews? For we have seen His star in the East and have come to worship Him.” (Matt.2:2)Commentary on Revelation · Translation-Litteral 6:65Oecumenius11. Cyril of Alexandria, Frag in 1 Pet 3:19-20. “Here Peter answers the question which some objectors have raised, namely, if the incarnation was so beneficial, why was Christ not incarnated for such a long time, given that he went to the spirits which were in prison and preached to them also? In order to deliver all those who would believe, Christ taught those who were alive on earth at the time of his incarnation, and these others acknowledged him when he appeared to them in the lower regions, and thus they too benefited from his coming. Going in his soul, he preached to those who were in hell, appearing to them as one soul to other souls. When the gatekeepers of hell saw him, they fled; the bronze gates were broken open, and the iron chains were undone. And the only-begotten Son shouted with authority to the suffering souls, according to the word of the new covenant, saying to those in chains: ―Come out!‖ and to those in darkness: ―Be enlightened.‖ In other words, he preached to those who were in hell also, so that he might save all those who would believe in him. For both those who were alive on earth during the time of his incarnation and those who were in hell had a chance to acknowledge him. The greater part of the new covenant is beyond nature and tradition, so that while Christ was able to preach to all those who were alive at the time of his appearing and those who believed in him were blessed, so too he was able to liberate those in hell who believed and acknowledged him, by his descent there. However, the souls of those who practiced idolatry and outrageous ungodliness, as well as those who were blinded by fleshly lusts, did not have the power to see him, and they were not delivered.”Commentary on Revelation · Translation-Litteral 7:39Oecumenius3. Cyril of Alexandria, Against Julian 13. Note, some early manuscripts, including P75 (dated approx. AD 175–225) and Codex Vaticanus (4th century), omit the verse.Commentary on Revelation · Translation-Litteral 18:23Oecumenius4. Cyril of Alexandria Adoration in Spirit and Truth 1 (PG 68:169-76).Commentary on Revelation · Translation-Litteral 22:56Oecumenius4. This passage reflects a high-level, sophisticated Chalcedonian Christology, drawing on the terminology of the Council of Chalcedon (451) and subsequent, often Miaphysite-leaning clarifications (such as those from St. Cyril of Alexandria or the Council of Constantinople II) that sought to articulate the union of divine and human natures without compromising either.Commentary on Revelation · Translation-Litteral 22:57Oecumenius5. Cyril of Alexandria Letter 39.6 Commentary on the Pastoral Epistles · Translation-Litteral 3:50Oecumenius2. Cyril of Alexandria, Scholia On The Incarnation Of The Only-Begotten 12. https://www.tertullian.org/fathers/cyril_scholia_incarnation_01_text.htm#C12 Pseudo-Oecumenian Catena on Hebrews · Translation-Litteral 13:7OecumeniusIn this catena on Hebrews there are many excerpts from some of the Early Church Fathers that Oecumenius gleaned from. Not all excerpts have the names given from whom the sources are from. For those excerpts which have been named throughout the catena, Theodoret of Cyrus (393-457A.D.), Gennadius of Constantinople (died around 471A.D.), Cyril of Alexandria (died around 444A.D.), Photius of Constantinople (810-891A.D.), and Oecumenius (6 th century) himself have been specifically quoted and labelled as excerpts. Oecumenius also referenced and partially quoted Gregory of Nyssa (335-395A.D.) and Gregory Nazianzen (329-390A.D.). Cyril of Alexandria was mostly referenced and partially quoted in most cases, but there are a couple of places where his name was prefixed with the excerpts. One excerpt from Cyril was mistakenly credited to Oecumenius, but I corrected that excerpt and footnoted it and provided the source of the work, which is found in the comment section for Hebrews 13:12-15. There are undoubtedly more excerpts that are not identified, but I limited the amount of time that I spent to locate all the sources, though I truly wish that I had the time to identify as many of the excerpts as I could. Oecumenius relied heavily upon the homilies on Hebrews by John Chrysostom (died around 407A.D.) throughout the entire catena, but his name is never given as a source [on Hebrews]. Oecumenius took the interpretations from Chrysostom as the primary source but repackaged it, oftentimes in a more concise manner. Oecumenius did that same technique with some other sources as well, which makes it a bit challenging to locate the sources from where the original thoughts came from. The excerpts from Photius of Constantinople were a later stage of manuscript development and are plentiful throughout the catena, but those excerpts were added later by copyists, oftentimes as outer marginal notes, but then were later grafted into the main text by later editors. Photius was the Ecumenical Patriarch of Constantinople from 858 to 867 and from 877 to 886, which means that he came much later than Oecumenius of the 6 th century.Pseudo-Oecumenian Catena on Hebrews · Translation-Litteral 15:77Oecumenius11. “Philalethes" refers to a work, specifically a treatise, written by Severus of Antioch, a prominent figure in the Syriac Orthodox Church. The title, "Philalethes," translates to "Lover of Truth". This work is a key text in anti-Chalcedonian theology, defending the Christology of St. Cyril of Alexandria against interpretations promoted by the Council of Chalcedon.Pseudo-Oecumenian Catena on Hebrews · Translation-Litteral 26:68Oecumenius2. The PG mistakenly claims that this excerpt is from Oecumenius. The Pharmakides version just reads “OTHER” [ΑΛΛΟ.] But the quote comes from St. Cyril of Alexandria, On the Adoration and Worship in Spirit and Truth -- Book 15, on Sin Offerings & Purification.The Letter of Agatho, Pope of Old Rome, to the Emperor 1:20Council of Constantinople of 681[He next proceeds to comment upon the passage cited from St. John, then upon that from St. Cyril of Alexandria. After this follow quotations from St. Hilary, St. Athanasius, St. Denys the Areopagite, St. Ambrose, St. Leo, St. Gregory Nyssen, St. Cyril of Alexandria, which are next commented on in their order. He then proceeds: (L. & C., col. 662.)]An Exact Exposition of the Orthodox Faith · Book 4 7:3John DamasceneThe mind was not united with God the Word, as some falsely assert , before the Incarnation by the Virgin and from that time called Christ. That is the absurd nonsense of Origen who lays down the doctrine of the priority of the existence of souls. But we hold that the Son and Word of God became Christ after He had dwelt in the womb of His holy ever-virgin Mother, and became flesh without change, and that the flesh was anointed with divinity. For this is the anointing of humanity, as Gregory the Theologian says . And here are the words of the most holy Cyril of Alexandria which he wrote to the Emperor Theodosius : “For I indeed hold that one ought to give the name Jesus Christ neither to the Word that is of God if He is without humanity, nor yet to the temple born of woman if it is not united with the Word. For the Word that is of God is understood to be Christ when united with humanity in ineffable manner in the union of the oeconomy .” And again, he writes to the Empresses thus : “Some hold that the name ‘Christ’ is rightly given to the Word that is begotten of God the Father, to Him alone, and regarded separately by Himself. But we have not been taught so to think and speak. For when the Word became flesh, then it was, we say, that He was called Christ Jesus. For since He was anointed with the oil of gladness, that is the Spirit, by Him Who is God and Father, He is for this reason called Christ. But that the anointing was an act that concerned Him as man could be doubted by no one who is accustomed to think rightly.” Moreover, the celebrated Athanasius says this in his discourse “Concerning the Saving Manifestation:” “The God Who was before the sojourn in the flesh was not man, but God in God, being invisible and without passion, but when He became man, He received in addition the name of Christ because of the flesh, since, indeed, passion and death follow in the train of this name.”Commentary on John · Chapter 1 7:9Thomas AquinasCYRIL OF ALEXANDRIA . (ad Nes. Ep. 8) The Word uniting to Himself a body of flesh animated with a rational soul, substantially, was ineffably and incomprehensibly made Man, and called the Son of man, and that not according to the will only, or good-pleasure, nor again by the assumption of the Person alone. The natures are different indeed which are brought into true union, but He Who is of both, Christ the Son, is One; the difference of the natures, on the other hand, not being destroyed in consequence of this coalition.Commentary on Luke · Chapter 1 1:19Thomas AquinasCYRIL OF ALEXANDRIA . (non occ.) In what he says of the Apostles having been eyewitnesses of the word, he agrees with John, who says, The Word was made flesh, and dwelt among us, and we saw His glory. For the Word by means of the flesh was made visible.Commentary on Luke · Chapter 1 8:3Thomas AquinasCYRIL OF ALEXANDRIA . (de fide ad Theod.) But this name was given anew to the Word in adaptation to His nativity in the flesh; as that prophecy saith, Thou shalt be called by a new name which the mouth of the Lord hath named. (Is. 62:2.)Commentary on Luke · Chapter 1 8:10Thomas AquinasCYRIL OF ALEXANDRIA . (contra Julian lib. viii.) Not however from Joseph proceeded the most pure descent of Christ. For from one and the same line of connexion had sprung both Joseph and the Virgin, and from this the only-begotten had taken the form of man.Commentary on Luke · Chapter 1 13:7Thomas AquinasCYRIL OF ALEXANDRIA . The mighty in knowledge were the evil spirits, the Devil, the wise ones of the Gentiles, the Scribes and Pharisees; yet these He hath put down, and raised up those who humbled themselves under the mighty hand of God (1 Pet. 5:6); giving them the power of treading upon serpents and scorpions and every power of the enemy. (Luke 10:19.) The Jews were also at one time puffed up with power, but unbelief slew them, and the mean and lowly of the Gentiles have through faith climbed up to the highest summit.Commentary on Luke · Chapter 10 1:6Thomas AquinasCYRIL OF ALEXANDRIA . God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two (Vulg. septuaginta duos.) also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also.Commentary on Luke · Chapter 10 1:9Thomas AquinasCYRIL OF ALEXANDRIA . An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation “ascent,” and there were there twelve fountains of water, and seventy palm trees. (Numb. 33:9.) For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Saviour; (Isai. 12:3.) and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards.Commentary on Luke · Chapter 10 1:19Thomas AquinasCYRIL OF ALEXANDRIA . (non occ. v. Tit. Bost.) As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Now mark that when He said, Pray ye therefore the Lord of the harvest, that he would send forth labourers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all.Commentary on Luke · Chapter 10 1:25Thomas AquinasCYRIL OF ALEXANDRIA . Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such fortitude of mind as to be afraid of no terrors, not even death itself. He adds therefore, Go.Commentary on Luke · Chapter 10 2:10Thomas AquinasCYRIL OF ALEXANDRIA . Thus He had already commanded them to have no care for these persons, when He said, I send you as lambs among wolves. And He also forbade all care about what is external to the body, by saying, Take neither purse nor scrip. Nor did He allow men to take with them any of those things which were not attached to the body. Hence He adds, Nor shoes. He not only forbade them to take purse and scrip, but He did not allow them to receive any distraction in their work, such as interruption by greetings on their way. Hence He adds, Salute no one by the way. Which had long ago been said by Elisha. (2 Kings. 4:29.) As if He said, Proceed straight on to your work without exchanging blessings with others. For it is a loss to waste the time which is fitter for preaching, in unnecessary things.Commentary on Luke · Chapter 10 4:4Thomas AquinasCYRIL OF ALEXANDRIA . Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who heareth them heareth Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the Apostles; for it follows, and he who despises you despises me.Commentary on Luke · Chapter 10 4:14Thomas AquinasCYRIL OF ALEXANDRIA . It was said above that our Lord sent forth His disciples sealed with the grace of the Holy Spirit, and that being made ministers of preaching, they received power over the unclean spirits. But now when they returned, they confess the power of Him who honoured them, as it is said, And the seventy returned again with joy, saying, Lord, even the devils are subject unto us, &c. They seemed indeed to rejoice rather that they were made workers of miracles, than that they had become ministers of preaching. But they had better have rejoiced in those whom they had taken, as St. Paul says to them that were called by him, My joy and my crown. (Phil. 4:1.)Commentary on Luke · Chapter 10 4:20Thomas AquinasCYRIL OF ALEXANDRIA . Or else, I saw Satan as lightning fall from heaven, that is, from the highest power to the lowest impotence. For before the coming of our Saviour, he had subdued the world to him, and was worshipped by all men. But when the only-begotten Word of God came down from heaven, he fell as lightning, seeing that he is trodden under foot by those who worship Christ. As it follows, And, behold, I give unto you power to tread upon serpents, &c.Commentary on Luke · Chapter 10 5:4Thomas AquinasCYRIL OF ALEXANDRIA . Why, O Lord, dost not Thou permit men to rejoice in the honours which are conferred by Thee, since it is written, In thy name shall they rejoice all the day? (Ps. 89:16.) But the Lord raises them up by greater joys. Hence He adds, But rejoice that your names are written in heaven.Commentary on Luke · Chapter 10 5:12Thomas AquinasCYRIL OF ALEXANDRIA . He saw in truth that through the operation of the Holy Spirit, which He gave to the holy Apostles, the acquisition of many would be made, (or that many would be brought to the faith.) He is said therefore to have rejoiced in the Holy Spirit, that is, in the results which came forth through the Holy Spirit. For as one who loved mankind He considered the conversion of sinners to be a subject for rejoicing, for which He gives thanks. As it follows, I give thanks unto thee, O Father.Commentary on Luke · Chapter 10 5:14Thomas AquinasCYRIL OF ALEXANDRIA . Now here, say they whose hearts are perverted, the Son gives thanks to the Father as being inferior. But what should prevent the Son of the same substance with the Father from praising His own Father, who saves the world by Him? But if you think that because of His giving thanks He shews Himself to be inferior, observe, that He calls Him His Father, and the Lord of heaven and earth.