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Translated by P. E. Pusey
St Cyril of Alexandria Resources Online and in Print
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This Part: 115 Pages
Page 45
He had again set forth to him the faith of the Incarnation [222] as something which 'thou thyself wouldest not deny,' and now, when S. Cyril had himself accepted the same statement as propounded by him, he wrote,
'[223] Wondrous man, thou oughtest to remain ever unchanged, not betraying the things of heaven, nor appearing contradictory to thyself. For if thou comparest what thou hast now written with thy former writings, thou wilt seem chargeable with flattery, or the minister of off-handed ness, yielding to vain-glory, instead of imitating the strivings of all those great holy combatants, who endured to be ill-treated all their life in a foreign land, rather than even hear a thought of evil doctrine.'
S. Isidore, in his zeal for S. Cyril's perfecting, seems to have written to him according to the sayings of others. It must have been hard to be so unjustly blamed by a saint, but S. Cyril seems to have received the undeserved censure in silence.
* * *
One more occasion is recorded in which a public expression of opinion was asked of him, as to the writings of Theodore of Mopsuestia.
The Council, while sparing his name, had already condemned a Creed of his, which had been presented by some Nestorians to many Quartodecimans and Novatians who wished to return to the Church [224]. S. Proclus sent to John of Antioch a Tome containing Nestorian passages of Theodore (equally sparing his name), requesting him to have them condemned. Maximus, the bearer, contrary to his instructions, inserted the name. The Antiochenes, after this, would not condemn the passages, even without the name [225]. Maximus [226], an Archimandrite, came to Alexandria, 'speaking much and strongly' against the Easterns, the 'orthodox have no room there nor freedom to speak the faith.' '[227] A noble officer of the Palace presented to S. Cyril, when at Jerusalem, a long Epistle of many Clergy and monks and laity, accusing the Eastern Bishops, that they, suppressing the name of Nestorius, professed to be averse to him, and bounded down to the books of Theodore on the Incarnation, in which lie many more grievous blasphemies than those of Nestorius. For he was the father of the ill-doctrines of Nestorius, and by speaking his words, the ungodly man is in his present condition.' The Alexandrians, having refused to sign the Tome of S. Proclus, appealed to S. Cyril [228]. S. Cyril indignantly set aside any likeness of 'the ill-reputed doctrine of Diodore and Theodore' to that of the great fathers whom John alleged [229]. To John of Antioch he wrote [230], that no one should utter in Church the ungodly doctrines of Theodore; but he dwelt on the tenderness, with which those returning should be received, and not be reproached for the past: to Proclus [231], that Theodore had died in the communion of the Church; that in rejecting his Creed the Council had purposely spared his name, lest some should separate from the Church; that in rejecting the blasphemies of Nestorius they had virtually condemned what was like them; that if it could be done without disturbance, it would be best for the sake of others; but that since John of Antioch wrote, that 'they would rather be burned with fire than do anything of that sort, why should we fan the stilled flame?' that those who wished the writings to be condemned might be persuaded to be quiet rather than give occasion of scandal to the Church. To Maximus, who would not communicate with John because of some suspected of Nestorianism, he wrote [232] urging the reception of those willing to return to communion, even though ashamed to own their fall.
222. [j] 'That the Very and supreme God became Very Man, not changed from what He was, and taking what He was not, being from two natures One Son, without beginning and without end, recent and Eternal, thou thyself wouldest not deny, having very many evidences thereof from our holy father Athanasius, a man, who, above nature, soared aloft to the things of God.' Ep. i. 323.
224. [l] Conc. Eph. Act. vi. S. Cyril says that it was the Creed of Theodore, in his Epistle to S. Proclus Ep. 54. p. 199.
225. [m] Fac. pro def. 3 Capp. viii. 2.
226. [n] S. Cyr. Ep. 59, ad Cler. et Lampon. p. 194.
228. [p] Johan. Ant. et Syn. S. Cyrillo, in S. Cyril. Ep. 50. pp. 192, 193. This in itself refutes the calumny of his old enemy, Count Irenaeus, that S. Cyril, for private reasons, suggested this censure of writings of Theodore.
229. [q] S. Cyr. ad Joann. Ep. 51. p. 195. ad Acac. Ep. 52. p. 197.
Reference address : https://www.elpenor.org/cyril-alexandria/against-nestorius.asp?pg=45
