St Cyril of Alexandria Against Nestorius (Part 1 of 2)

Translated by P. E. Pusey

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Page 84

But himself interpreted to us the force of connection: for "it is not possible (he says) that God the Word should do ought without the human nature." Likeminded therefore with one another and harmonious according to thee, and from common counsel advancing unto each action shall we believe the pair of sons spoken of by thee. How then are there not two christs and sons and lords? But you affirm (it is like) that the Word used His Body as an instrument. Yet if you say One Son and One Person, the Incarnate Person of the Word, He will not be an instrument of Deity, but rather will use as an instrument His own Body, just as a man's soul too does. Therefore confess One, not dividing the natures, at the same time knowing and holding, that of the flesh the count is one; of the Godhead again, that which beseems It alone: for we say that the flesh of the Word by no means became Godhead, but rather Divine, as being His own. For if the flesh of a man is called human, what hinders that that of God the Word should be called Divine? why then dost them mock at the beauty of the Truth, telling us of the deification of the holy flesh, and all but casting in the teeth of those who have chosen to think aright, a god-making, albeit thyself sayest,

"In order therefore that it might be pointed out to the Magi too, Who this is That is worshipped by them, and to Whom the grace of the Holy Ghost led them----that it was not to a mere babe viewed by itself, but to a body connected ineffably with God."

§9. Since therefore he says that the body has been ineffably united to God, and that which is truly ineffable is beyond understanding and speech, true of a surety is the union or the (according to him) connection. For such things are ineffable, and of things that thus come together with one another one would not (I deem) know the mode. But if thou art able to say it, and deemest that thou canst declare the force of the connection, how is it any longer ineffable?

But I marvel that albeit he says that the Body has been connected with God and that ineffably, he does not say that it is His very own, in order that it might be conceived of as one with Him, but parts again into man and God, separately and apart, the One Christ and Lord Jesus, and feigns that he thinks aright, when he says,

"Yet [22] not mere man is Christ (o accuser) but Man alike and God: had He been God alone, it had been right, of Apolinarius, to say, Why seek ye to kill Me, God, Who have told you the truth? This is He Who was encircled with the Thorny Crown, this He Who said, My God, My God, why forsookest Thou Me? this He Who endured the three days death, this do I worship with the Godhead as co-partner in the Divine sway."

22. [m] This passage again is from sermon 2 in Mercator's selection: it occurs at p. 64 Bal. In the sermon itself, after who have told you the truth, is added, but now He says, why seek ye to kill Me that Man who was crowned &c. Words here and there are quoted by the same Mercator, as translations of S. Cyril's citations of Nestorius (p. 114 Bal.) and some other words among the passages cited before Council of Ephesus where they are said to be taken from the sixteenth quire, (ib. p. 207 & Conc. t. iii. 1068 Col.)

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