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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 83
But I know not how the inventor of feeble doctrines has made exceeding petty account of the fact of union, and thrusting away both it (as seems) and the might of the truth, hath gone again unto what liketh himself and saith, "Therefore is God the Word called Christ also, seeing that He hath His connection with Christ perpetual. And it is not possible for God the Word to work ought without the manhood; for it hath been accurately adjusted unto exact connection, not deification, as the wise ones of the neo-dogmatists say." When therefore he says that the Word from forth God the Father has been separately called Christ, as having connection with Christ, i. e., with another, how has he not idly prated in saying that after the assumption He cannot be so styled separately? since not as One is that conceived of by us which is said to have been accidentally connected with ought else, for two of a surety will be rightly conceived to be the things which come together, and not one, itself connected with itself. False speech therefore are his words, and in another sense are they idle talk: but WE after the union, though one name God the Word, conceive not of Him apart from His own flesh; though one say Christ, we recognize the Word Incarnate.[21] What then is the mode of the connection which you speak of conceived to be? for if you say that the human nature has been united Personally with the Word That sprang forth from God, why (tell me) do you insult the Divine Flesh? albeit you refuse not to worship it, while the duty of being worshipped belongs only to the Divine and Ineffable Nature: but if you do not think that a true union took place, but call rather by the name of connection, the rank which consists in identity of name and in mere and only equality of style, why do you prate in solemn language, saying that he that is born of the woman has "been accurately adjusted unto exact connection," i. e., with the Word? for they are synonymous[ ]one with another, son with son, and lord with lord, nor are the names a whit inferior one to another, and to inquire into any superiority in them is (I suppose) idle, for son than son qua son, hath neither greater nor less. You are therefore talking superfluously (clearly so) in saying that he has been "accurately adjusted unto exact connection." But to say that they have been accurately adjusted one to another will belong (as appears to me) not to things possessing an identity of name, but to those rather, which obtain the equality and likeness in every thing of things that are believed to be one. As for example we say that there hath been accurately adjusted unto exact correspondence to the form of such an one, either the son that is begotten from out him, or one might say his image: but as regards connection, how can things be conceived of and said to have been accurately adjusted?
21. [l] i.e. S. Cyril says here and elsewhere (de recta fide ad Imperatorem 32 e, ad Arcadiam Marinamque 47 b 70 e 85 e 115 d 120 d, ad Pulcheriam et Eudociam 131 b 148 b, in his Explanation of XIth chapter, and three or four times in the treatise Quod Unus Christus) that the name Jesus Christ does not belong to God the Son before the Incarnation, except as looking on to the Incarnation (de recta fide ad Arcadiam Marinamque 120 d) but is the name of God the Son Incarnate God and Man : not as though there were a connection with Christ but because "God and Man are One Christ."
Reference address : https://www.elpenor.org/cyril-alexandria/against-nestorius.asp?pg=83
