BR  60  .L52  V.47 
 Cyril,  ca.  370-4A4. 
 
 Five  tomes  against  Nestorius 
 
LIBRARY   OF   FATHERS 
 
 HOLY    CATHOLIC    CHUECH, 
 
 ANTERIOR  TO  THE  DIVISION   OF  THE   EAST  AND  WEST 
 
 TRANSLATED    BY    MEMBERS    OF    THE    ENGLISH    CHURCH. 
 
 YnX    SHALL    NOT    THY   TEACHERS    BE    REMOVED    INTO   A    CORNER    ANY   MORE,    BUT 
 THINE    EVES    SHALL    SEE    THY    TEACHERS.      Isaiali    XXX.    20. 
 
 OXFORD : 
 
 JAMES   PARKER   &   CO., 
 
 AND  RIVINGTONS, 
 
 LONDON,   OXFORD,   AND   CAMBRIDGE. 
 
TO    THE    MEMORY 
 
 OF   THE 
 
 MOST    REVEREND    FATHER    IN    GOD 
 
 WILLIAM 
 
 LORD   ARCHBISHOP    OF   CANTERBURY, 
 
 PRIMATE    OF    ALL    ENGLAND, 
 
 FORMERLY    REGIUS    PROFESSOR   OF    DIVINITY   IN    THE    UNIVERSITY   OF   OXFORD, 
 
 THIS    LIBRARY 
 
 OF 
 
 ANCIENT    BISHOPS,  FATHERS,  DOCTORS,  MARTYRS,  CONFESSORS, 
 
 OP  Christ's  holy  catholic  church, 
 
 UNDERTAKEN    AMID    HIS    ENCOURAGEMENT, 
 
 AND 
 
 CARRIED    ON    FOR    TWELVE    YEARS    UNDER    HIS    SANCTION, 
 
 UNTIL    HIS    DEPARTURE    HENCE    IN     PEACE, 
 
 IS      - 
 
 GRATEFULLY  AND  REVERENTLY 
 
 INSCRIBED. 
 
/  /S  "■■ 
 
 1 
 
 S.    CYRIL,        ^«^^^'-^^ 
 
 AECHBISHOP    OF    ALEXANDEIA. 
 
 FIVE  TOMES   AGAINST   NESTORIUS: 
 
 SCHOLIA  ON  THE   INCARNATION: 
 
 CHRIST   IS   ONE: 
 
 FRAGMENTS  AGAINST    DIODORE   OF   TARSUS, 
 
 THEODORE   OF   MOPSUESTIA,  THE    SYNOUSIASTS. 
 
 OXFORD, 
 JAMES  PARKER  AND  CO., 
 
 AND  RIVINGTONS, 
 
 LONDON,  OXFORD,  AND  CAMBRIDGE. 
 
 1881. 
 
PRINTED   BY  THE   DEVONPORT   SOCIETY   OF   THE    HOLY    TRINITY, 
 HOLY   ROOD,    OXFORD.      1881. 
 
PREFACE. 
 
 On  the  death  of  Theophilus,  Archbishop  of  Alex- 
 andria, in  A.D.  412,  his  nephew  and  successor,  S. 
 Cyril,  comes  suddenly  before  us.  For  of  S.  Cyril's 
 previous  life  we  have  only  a  few  scattered  notices. 
 We  do  not  know  in  what  year  he  was  born,  nor  any 
 thing  of  his  parents,  nor  where  he  was  brought  up. 
 That  S.  Cyril  had  received  a  thoroughly  good  educa- 
 tion, is  abundantly  clear;  not  only  from  his  very  ex- 
 tensive reading,  which  a  mind  of  such  large  grasp 
 as  S.  Cyril's  would  ever  provide  for  itself,  but  that 
 his  reading  being  so  well  digested  implies  good 
 early  training.  The  great  accuracy  of  his  Theo- 
 logy implies  a  most  accurate  Theological  education. 
 That  education  included  a  large  range  of  secular 
 study  as  well  as  of  Divinity,  and  probably  com- 
 prised a  good  deal  of  learning  by  heart,  not  only 
 of  the  holy  Scriptures  but  also  of  profane  authors, 
 as  witness  a  line  of  Antipater  Sidonius  quoted  in 
 his  Commentary  on  Zechariah.  He  quotes  too 
 Josephus  on  the  Jewish  war.  On  Hab.  iii.  2,  he 
 mentions  interpretations  of  that  verse  of  two  dif- 
 ferent kinds :  on  Hosea  he  gives  a  long  extract 
 from  a  writer  whom  we  do  not  apparently  possess. 
 Tillemont  remarks,  that  "  ^  his  books  against  Ju- 
 lian shew  that  he  had  a  large  acquaintance  with 
 secular  writers." 
 
 ^  S.  Cyrille  d'  Alex.  Art.  i.  init. 
 
Vlll  PREFACE. 
 
 We  may  infer  that  S.  Cyril  was  brouglit  up  at 
 some  monastery,  as  a  place  of  Christian  education, 
 and  from  the  great  reverence  which  he  ever  paid 
 to  S.  Isidore,  Abbot  of  Pelusium,  it  seems  not  un- 
 likely that  S.  Isidore  was  his  instructor  during 
 some  part  of  his  early  life.  S.  Isidore  alludes  to 
 some  especial  tie,  in  one  of  his  brief  letters  to 
 S.  Cyril,  when  Archbishop.  Near  the  beginning, 
 S.  Isidore  says,  "  '^If  I  be  your  father  as  you  say 
 
 I  be, or  if  I  be  your  son  as  I  know  I  am, 
 
 seeing  that  you  hold  the  chair  of  S.  Mark  &c." 
 The  large  number  of  Platonic  words  in  S.  Isidore's 
 letters  seem  to  indicate  that  he  too  had  extensive 
 reading  of  Plato,  and  S.  Cyril  may  have  acquired 
 from  him  some  of  his  knowledge  of  Aristotle. 
 
 But  a  mind  of  S.  Cyril's  grasp  would  feel  itself 
 lost  in  the  desert,  yearning  for  its  own  calling,  and 
 another  Letter  ^of  the  same  S.Isidore  to  S.Cyril, 
 reproaching  him  with  his  heart  being  in  the  world, 
 may  belong  to  this  period.  His  uncle  Archbishop 
 Theophilus  had  him  to  live  with  him  and,  we  niay 
 infer,  ordained  him  priest  and  made  him  one  of  his 
 Clergy.  In  a  very  long  letter  which  S.  Cyril  wrote 
 about  A.D.  432  to  the  aged  Acacius,  Bishop  of 
 Beroea,  he  incidentally  mentions  the  fact  that  he 
 was  at  the  synod  of  the  Oak,  in  A.D.  403,  where 
 S.  Chrysostom's  troubles  began.  S.  Cyril  would 
 of  course  be  there,  as  a  portion  of  Archbishop 
 Theophilus'  official  attendance.  S.  Cyril  says, 
 "  ^  When  your  holy  Synod  was  gathered  at  great 
 Constantinople  ....  and  I  was  one  of  those  stand- 
 ing by,  I  know  that  I  heard  your  holiness  saying 
 thus.—" 
 
 ''  Ep.  370.  c  Ep.  25.  d  Synoclicou  c.  56. 
 
PREFACE.  •  IX 
 
 S.  Cyril's  accession  to  the  Archiepiscopal  Throne 
 of  Alexandria  brought  him  at  once  into  a  position 
 of  great  power  in  Alexandria ;  and  brought  too,  in 
 the  early  part  of  it,  trials  in  regard  of  the  disunion 
 between  him  and  Orestes  the  Governor  resulting 
 from  the  Jewish  insurrection  against  the  Christians. 
 To  this  succeeded  some  years  of  great  quiet,  during 
 which  S.  Cyril  seems  to  have  been  very  little  heard 
 of,  outside  his  Great  Diocese.  The  Archbishops  of 
 Alexandria,  even  in  the  very  stillest  times,  were 
 brought  into  yearly  contact  with  the  Churches 
 every  where  by  the  annual  Letter  which  they  wrote 
 to  announce  the  day  on  which  Easter  would  fall. 
 S.  Cyril's  letters  were  evidently  intended  primarily 
 for  his  own  Egypt  *.  Thus  in  his  seventh  Paschal 
 homily  A.D.  419,  he  speaks  very  strongly  about 
 deeds  of  violence  in  Egypt  and  mentions  the  famine 
 there.  S.  Cyril  introduces  the  subject  with,  "^And 
 these  things  we  now  say  to  you  most  especially, 
 who  inhabit  Egyptian  territory,"  shewing  that  the 
 Letters  themselves  had  a  larger  scope.  I  do  not 
 know  at  what  time  the  Letter  was  sent  out,  so  as 
 to  reach  the  distant  churches  of  Rome  and  Con- 
 stantinople and  Antioch  in  good  time  to  announce 
 when  Lent  would  begin.  But  although  S.  Cyril 
 became  Archbishop  in  October  A.D.  412,  his  first 
 Letter  was  for  414,  in  the  early  part  of  which  (as 
 Tillemont  points  out)  S.  Cyril  speaks  of  having 
 succeeded  his  Uncle.  He  introduces  the  subject 
 by  mentioning  the  natural  dread  of  those  of  old,  of 
 
 ^  So  the  three  Paschal  homilies  of  the  Archbishop  Theophilus 
 preserved  by  S.  Jerome,  are  addressed,  To  the  Bishops  of  the 
 whole  of  Egypt,  t.  i.  555,  577,  605  Vail. 
 ^  horn.  7.  p.  87  init. 
 
PREFACE. 
 
 "stlie  greatness  of  the  Divine  Ministry,"  and  speak- 
 ing of  Moses  and  Jeremiah  as  instances  of  this, 
 adds,  that  "  since  the  garb  of  the  priesthood  calls 
 to  preach,  in  fear  of  the  words,  Speak  and  hold  not 
 thy  peace,  I  come  of  necessity  to  write  thus." 
 
 Much  of  these  quiet  years  S.  Cyril  probably  em- 
 ployed on  his  earlier  writings  :  of  these,  two  were 
 on  select  passages  of  the  Pentateuch ;  one  volume 
 being  allotted  to  those  which  S.  Cyril  thought  could 
 in  any  way  be  adapted  as  types  of  our  Lord,  the 
 other  to  the  rest,  as  being  types  of  the  church.  The 
 commentaries  on  Isaiah  and  the  Minor  Prophets 
 and  the  Books  against  the  Emperor  Julian  probably 
 belong  to  this  period.  Besides  these  S.  Cyril,  fol- 
 lowing the  example  of  his  great  predecessor  S.  Atha- 
 nasius,  wrote  two  Books  against  the  Arians  :  first, 
 the  Thesaurus,  in  which  S.  Cyril  brought  to  bear 
 his  knowledge  of  Aristotle ;  then  the  de  Trinitate, 
 which  was  written,  though  not  published  till  later, 
 before  A.D.  424.  In  his  Paschal  homily  for  that 
 year  A.D.  424,  S.  Cyril  also  speaks  of  the  Eternal 
 Greneration  of  the  Son,  and  towards  the  close  of 
 the  homily''  he  opposes  the  Arian  terms  "  Generate," 
 *'Ingenerate." 
 
 A.  D.  429,  the  circulation  of  tracts  of  Nestorius 
 in  Egypt  occasioned  him  first  to  write  on  the  he- 
 resy of  Nestorius.  There  can  be  little  doubt  that 
 the  powerful  mind  of  S.  Leo,  who  was  the  soul  of 
 the  Council  of  Chalcedon,  was,  in  his  young  days 
 when  S.  Celestiue's  Archdeacon  in  429,  taught 
 through  those  writings ;  as  S.  Cyril  himself  had 
 been  taught  by  the  writings  of  S.  Athanasius. 
 g  horn.  1.  3  c.  4  a.  ^  pp.  174  d  e  175,  176. 
 
PEEFACE.  xi 
 
 The  12  Chapters,  appended  to  his  last  letter  to 
 NestoriuR,  were  made  a  trouble  to  S.  Cyril  at  a 
 later  period  of  his  Episcopate,  so  that  it  may  be 
 well  to  give  them  in  full.  They  were  framed  to 
 preclude  any  evasion  of  that  letter. 
 
 The  12  Chapters. 
 
 1.  If  any  one  confess  not,  that  Emmanuel  is  in  truth 
 God,  and  that  the  holy  Virgin  is  therefore  Mother  of  God, 
 for  she  hath  borne  after  the  flesh  the  "Word  out  of  God 
 made  Flesh,  be  he  anathema. 
 
 2.  If  any  one  confess  not,  that  the  Word  out  of  God  the 
 Father  hath  been  personally  united  to  Flesh,  and  that  He 
 is  One  Christ  with  His  own  Flesh,  the  Same  (that  is)  God 
 alike  and  Man,  be  he  anathema. 
 
 3.  If  any  one  sever  the  Hypostases  of  the  One  Christ 
 after  the  Union,  connecting  them  with  only  a  connection 
 of  dignity  or  authority  or  sway,  and  not  rather  with  a 
 concurrence  unto  Unity  of  Nature,  be  he  anathema. 
 
 4.  If  any  one  allot  to  two  Persons  or  Hypostases  the 
 words  in  the  Gospels  and  Apostolic  writings,  said  either 
 of  Christ  by  the  saints  or  by  Him  of  Himself,  and  as- 
 cribe some  to  a  man  conceived  of  by  himself  apart  from 
 the  Word  That  is  out  of  God,  others  as  God-befitting  to 
 the  Word  alone  That  is  out  of  God  the  Father,  be  he 
 anathema. 
 
 5.  If  any  one  dare  to  say,  that  Christ  is  a  God-clad  man, 
 and  not  rather  that  He  is  God  in  truth  as  being  the  One 
 Son,  and  That  by  Nature,  in  that  the  Word  hath  been  made 
 Flesh,  and  hath  shared  like  its  in  blood  and  flesh,  be  he 
 anathema. 
 
 6.  If  any  one  dare  to  say  that  the  Word  That  is  out  of 
 God  the  Father  is  God  or  Lord  of  Christ  and  do  not  rather 
 confess  that  the  Same  is  God  alike  and  Man,  in  that  the 
 Word  hath  been  made  Flesh,  according  to  the  Scriptures, 
 be  he  anathema. 
 
Xii  PKEFACE. 
 
 7.  '  If  any  one  say  that  Jesus  hath  been  iu-wrought-in  as 
 man  by  God  the  Word,  and  that  the  Glory  of  the  Only- 
 Begotten  hath  been  put  about  Him,  as  being  another  than 
 He,  be  he  anathema. 
 
 8.  If  any  one  shall  dare  to  say  that  the  man  that  was  as- 
 sumed ought  to  be  co-worshipped  with  God  the  Word 
 and  co-glorified  and  co-named  God  as  one  in  another  (for 
 the  CO-,  ever  appended,  compels  us  thus  to  deem)  and  does 
 not  rather  honour  Emmanuel  with  one  worship,  and  send 
 up  to  Him  One  Doxology,  inasmuch  as  the  Word  has  been 
 made  Flesh,  be  he  anathema. 
 
 9.  If  any  one  say  that  the  One  Lord  Jesus  Christ  hath 
 been  glorified  by  the  Spirit,  using  His  Power  as  though 
 it  were  Another's,  and  from  Him  receiving  the  power  of 
 working  against  unclean  spirits  and  of  accomplishing  Di- 
 vine signs  towards  men,  and  does  not  rather  say  that  His 
 own  is  the  Spirit,  through  Whom  also  He  wrought  the 
 Divine  signs,  be  he  anathema. 
 
 10.  The  Divine  Scripture  says  that  Christ  hath  been 
 made  the  High  Priest  and  Apostle  of  our  Confession  and  that 
 He  offered  Himself  for  us  for  an  odour  of  a  sweet  smell 
 to  God  the  Father.  If  any  one  therefore  say  that,  not  the 
 Very  Word  out  of  God  was  made  our  High  Priest  and 
 Apostle  when  He  was  made  Flesh  and  man  as  we,  but  that 
 man  of  a  woman  apart  by  himself  as  other  than  He,  was 
 [so  made] :  or  if  any  one  say  that  in  His  own  behalf  also 
 He  offered  the  Sacrifice  and  not  rather  for  us  alone  (for 
 He  needed  not  ofiering  Who  knoweth  not  sin),  be  he 
 anathema. 
 
 11.  If  any  one  confess  not,  that  the  Flesh  of  the  Lord  is 
 Life-giving  and  that  it  is  the  own  Flesh  of  the  Word  Him- 
 self That  is  out  of  God  the  Father,  but  says  that  it  belongs 
 to  another  than  He,  connected  with  Him  by  dignity  or  as 
 
 '  With  chapter  7  compare  S.  Greg.  Nazianzen's  very  similar 
 Anathema  directed  against  Appollinarius'  teaching,  in  his  Letter 
 to  Cledonius. 
 
PEEPACE.  Xlll 
 
 possessed  of  Divine  Indwelling  only,  and  not  rather  that  it 
 is  Life-giving  (as  we  said)  because  it  hath  been  made  the 
 own  Flesh  of  the  Word  Who  is  mighty  to  quicken  all 
 things,  be  he  anathema. 
 
 12.  If  any  one  confess  not  that  the  Word  of  God  suffered 
 in  the  Flesh  and  hath  been  crucified  in  the  Flesh  and 
 tasted  death  in  the  Flesh  and  hath  been  made  First-born 
 of  the  Dead,  inasmuch  as  He  is  both  Life  and  Life-giving 
 as  God,  be  he  anathema. 
 
 The  Great  Diocese  of  Antioch,  barely  rallying 
 from  its  terrible  devastation  by  Arian  wickedness 
 oppression  and  misbelief,  had  been  in  close  quar- 
 ters with  Apollinarianism,  a  misbelief  that  the 
 Only-Begotten  Son  took  flesh  only  without  a  rea- 
 sonable soul,  and  that  His  mind-less  Body  was 
 somehow  immlngled  with  the  Godhead.  S.  Atlia- 
 nasius  and  others  add,  among  the  forms  of  the 
 misbelief,  that  some  Apollinarians  thought  that  our 
 Lord's  Body  was  consubstantial  with  His  Godhead. 
 S.  Cyril  in  his  Dialogue  ^  speaks  of  the  great  fear 
 prevalent  among  some,  that  if  One  Incarnate  Na- 
 ture were  holden,  the  Body  must  be  believed  to 
 be  consubstantial  with  the  Godhead.  Succensus, 
 Bishop  of  Diocsesarea,  at  almost  the  extreme  west 
 boundary  of  that  great  Diocese  or  Province  of 
 Antioch,  sent  to  S.  Cyril  a  question  to  the  same  ef- 
 fect. Theodore  of  Mopsuestia,  who  liad  died  only 
 about  two  years  before  these  Chapters  were  is- 
 sued, had  held  that  the  Manhood  of  the  Only-Be- 
 gotten was  a  man  distinct,  having  some  undefined 
 connection  with  God  the  Son,  and  this  had  appeared 
 in  his  writings ;  and  so  great  was  Theodore's  re- 
 putation and  the  dread  of  the  Apollinarian  heresy, 
 
 k  p.  263. 
 
XIV  PEEFACE. 
 
 that  tliere  seems  to  have  been  an  unconscious 
 vasfueness  in  the  minds  of  some  of  the  Eastern 
 Bishops.  [Nestorius  had  dexterously  sent  the 
 Chapters  to  John  of  Antioch  apart  from  the  Epis- 
 tle to  himself^,  which  would  have  made  misinterpre- 
 tation impossible.  He  sent  them  as  '  propositions 
 circulated  in  the  royal  city  to  the  injury  of  the 
 common  Church.']  John  of  Antioch,  who  at  that 
 time  believed  Nestorius  to  be  orthodox,  pronounced 
 them  at  once  (thus  unexplained)  to  be  Apollina- 
 rian  ;  applied  in  an  Encyclical  letter  ^^  to  the 
 Bishops  of  his  Patriarchate  to  have  them  '  disclaim- 
 ed, but  without  naming  the  author,'  whom  John 
 did  not  believe  to  be  S.  Cyril,  and  asked  two  of 
 the  Bishops  of  his  Province,  Andrew  Bishop  of 
 Samosata,  and  Theodoret,  to  reply  to  them.  Theo- 
 doret's  reply  shews  that  he  read  the  Chapters 
 with  the  conviction  that  they  were  Apollinarian, 
 and  he  accordingly  replies,  not  to  the  Chapters 
 themselves  but  to  the  sense  which  he  himself  ima- 
 gined that  they  contained.  His  reply  is  in  the 
 main  orthodox,  though  it  looks  in  one  or  two 
 places  as  if  his  belief  was  rather  vague",  but  he 
 
 1  [Had  he  sent  the  Epistle,  John  must  have  known  them  to  have 
 been  S.  Cyril's.] 
 
 ™  Synod,  c.  4. 
 
 »  [Passages  from  Theodoret's  reply  to  the  first,  second,  fourth 
 and  tenth  anathematism  and  from  his  letter  to  the  monks  were 
 read  in  the  5th  General  Council  before  the  condemnation  of  his 
 writings  against  S.  Cyril.  Also  from  allocutions  in  behalf  of 
 Nestorius  from  Chalcedon  after  his  condemnation  at  Ephesus ;  from 
 a  letter  to  Andrew  of  Samosata,  in  which  he  speaks  of  Egypt  [i.e. 
 S.  Cyril  and  the  Egyptian  bishops]  being  'again  mad  against  God,' 
 but  owns  that  those  of  Egypt,  Palestine,  Pontus,  Asia,  and  with 
 them  the  West  are  against  him,  and  that  the  greatest  part  of  the 
 
PREFACE.  XV 
 
 twists  S.  Cyril's  words  so  as  to  mean  'mixture,'  and 
 so  replies".  Theodoret  seems  never  to  have  got 
 over  his  misapprehension.  For  in  his  long  Let- 
 ter? to  the  Monks  of  his  Province,  Euphratesia, 
 Osroene,  Syria,  Phcenicia,  Cilicia,  he  still  speaks 
 of  Chapter  1  as  teaching  that  God  the  Word  was 
 changed  into  flesh ;  of  chapters  2  and  3  as  bring- 
 ing in  the  terms.  Personal  Union  and  Natural 
 Union,  "  teaching  through  these  names  a  mixture 
 
 world  has  taken  the  disease ;  a  letter  of  sympathy  with  Nesto- 
 rius  after  the  reunion  of  the  Easterns  with  S.  Cyril,  declaring  that, 
 if  his  two  hands  were  cut  off,  he  would  never  agree  to  what  had 
 been  done  against  Nestorius,  (which  however  he  did  when  re- 
 quired by  the  Bishops  at  Ghalcedon) ;  a  letter  to  John  of  Antioch 
 still  condemning  the  Anathematisms,  although  accepting  the 
 subsequent  explanation.  Apart  from  the  '  atrocious  letter '  full  of 
 conceits  which  it  is  inconceivable  how  any  one  could  have  written, 
 Mercator,  a  contemporary,  says  it  was  one  of  the  charges  against 
 Archbishop  Domnus,  that  he  had  been  present  when  Theodoret 
 preached  a  sermon,  exulting  in  the  peace  which  would  ensue  from 
 S.  Cyril's  death.  *  No  one  now  compels  to  blaspheme.  Where 
 are  they  who  say,  that  He  Who  was  crucified  is  God  ? '  Mercator 
 from,  Gesta  quae  contra  Domnum  Antioch.  Ep.  conscripta  sunt 
 p.  276.  ed.  Garn.] 
 
 "  There  is  extant  a  very  careful  letter  of  Theodoret  on  the  In- 
 carnation, written  to  Eusebius  scholasticus,  in  which  Theodoret 
 says,  '*  Nevertheless  we  do  not  deny  the  properties  of  the  Natures, 
 but  as  we  deem  those  ungodly  who  divide  into  Two  sons  the  One 
 Lord  Jesus  Christ,  so  do  we  call  them  enemies  of  the  Truth  who 
 attempt  to  confuse  the  natures ;  for  we  believe  that  an  union  with- 
 out confusion  has  taken  place  and  we  know  what  are  the  proper- 
 ties of  the  human  nature,  what  of  the  Godhead."  Then  after 
 mentioning  the  two  natures  of  a  man  which  do  not  part  him  into 
 two,  *'thus  do  we  know  that  our  Lord  and  God,  I  mean  the  Son 
 pf  God  the  Lord  Christ,  is  One  Son  after  His  Incarnation  too  ;  for 
 the  Union  is  inseverable  even  as  without  confusion."  Ep.  21, 
 p.  1085. 
 
 P  Ep.  151. 
 
XVI  PREFACE. 
 
 and  confusion  of  tlie  Divine  Nature  and  the  bond- 
 man's form :  this  is  the  offspring  of  Apolhnarius' 
 heretical  innovation."  And  after  speaking  of 
 Chapter  4,  he  sums  up,  "  These  are  the  Egyp- 
 tian's brood,  the  truly  more  wicked  descendants  of 
 a  wicked  parent."  In  his  letter i  to  John  Bishop 
 of  Germanicia,  written  after  the  Robbers'  council 
 in  449,  Theodoret  says  of  it,  "  Let  them  deny  now 
 the  chapters  which  they  many  times  condemned, 
 but  have  in  Ephesus  now  confirmed." 
 
 Andrew  of  Samosata,  on  the  other  hand,  seems  to 
 have  been  decidedly  more  definite  in  his  belief  on 
 the  Incarnation,  and  to  have  thought  that  some  of 
 S.  Cyril's  chapters  were  Apollinarian  without  ob- 
 jecting to  all.  Thus  Andrew's  chief  objection  to 
 chapter  1  appears  to  have  been  that  he  mistook  the 
 words  "  for  she  hath  borne  after  the  flesh  {a-apKi- 
 /cw?)"  to  mean  that  the  Birth  was  entirely  in  the 
 order  of  nature  and  so  not  of  a  Virgin '.  Andrew 
 passes  over  chapter  2,  as  though  the  term,  "Perso- 
 nal Union,"  had  not  even  struck  him  as  a  difficulty. 
 In  chapter  3,  Andrew  thinks  that  ^vo-i/c^.  Natural 
 Union,  or  Unity  of  Nature  is  an  inadmissible  ex- 
 pression, as  to  what  is  above  our  nature.  In  chap- 
 ter 4,  Andrew  thinks  that  because  the  words  are 
 not  to  be  apportioned  to  distinct  Persons,  therefore 
 S.  Cyril  meant,  that  they  are  not  to  be  apportioned 
 at  all,  either  to  the  Godhead  or  to  the  Manhood 
 in  the  One  Person  of  the  Incarnate  God.  S.  Cyril 
 had  all  his  life  said  that  they  were  to  be  so  ap- 
 portioned, but  Andrew  had  of  course  not  read 
 S.  Cyril's  writings.    Andrew  shews  his  own  definite 
 
 1  See  bel.  p.  20  n.  k ;  p.  24  n.  9 ;  p.  243  n.  i.         ■•  Ep.  147. 
 
PREFACE.  XVll 
 
 belief  by  the  expression  r)  uKpa  evaa-Ki,  entire  union, 
 here ;  and,  '  we  confess  the  union  entire  (rrjv  evwaiv 
 uKpav)  and  Divine  and  incomprelie7isihle  to  us^  are 
 the  closing  words  of  his  reply  to  chapter  11.  These 
 are  almost  identical  with  S.  Cyril's  expressions,  "we 
 shall  not  take  away  the  unlike  by  nature  through 
 wholly  uniting  them  {ha  to  eh  aKpov  evovv) ',"  and 
 in  his  reply  to  Andrew,  8ia  rrjv  ek  uKpov  evwacv. 
 
 Andrew  says  nothing  on  chapters  5  and  6,  nor  is 
 there  an3i}hing  in  them  which  one  would  expect  him 
 not  to  accept.  With  chapter  7  he  agrees,  merely 
 saying  that  in  rejecting  what  S.  Cyril  rejects,  we 
 must  not  reject  the  Apostolic  words  which  speak 
 of  Him  in  His  human  nature.  With  chapter  8  too 
 Andrew  agrees,  but  does  not  quite  understand  the 
 CO.  In  chapter  9,  he  overlooks  the  words,  "  as 
 though  it  were  Another's  :"  in  chapter  10,  Andrew 
 thinks  that  "  the  Yery  Word  out  of  God  was  made 
 our  High-Priest  and  Apostle"  means  'the  Godhead 
 apart  by  Itself  was  so  made.' 
 
 [We  see  in  our  own  times,  how  prejudice  can 
 distort  the  meaning  of  words  in  themselves  per- 
 fectly intelligible ;  else  it  seems  inconceivable  that 
 language  so  clear  as  that  of  the  Anathematisms, 
 if  read  with  a  view  to  understand  their  author's 
 meaning,  could  be  misunderstood  as  it  was  by 
 John  of  Antioch,  Theodoret,  and  Andrew.  Much 
 unhallowed  dissension  would  have  been  saved,  if 
 John,  instead  of  asking  Theodoret  and  Andrew  to 
 reply  to  them,  had  sought  an  explanation  from 
 S.  Cyril  himself.  S.  Cyril,  in  clear  consciousness 
 of  his  own  meaning,  would,  of  course,  have  given 
 
 3  Horn.  Pasch.  vii.  102  d. 
 
 b 
 
XVm  PREFACE. 
 
 the  explanation  which  afterwards  satisfied  John  of 
 Antioch,  Acacius  of  Beroea,  and  Paul  of  Emesa. 
 
 S.  Cyril's  anathematisms  have  been  weighed  by 
 Petavius  with  his  usual  solidity,  as  compared  with 
 the  counter-anathematisms  of  Nestorius,  the  criti- 
 cisms of  the  Orientals  and  of  Theodoret,  and 
 S.  Cyril's  answers.  His  summary  is,  '  There  is 
 nothing  in  S.  Cyril's  Anathematisms  not  right  and 
 in  harmony  with  the  Catholic  rule,  nor  did  those 
 who  detract  from  or  oppose  them  maintain  their 
 ground  against  him  except  through  cavils  and 
 foolish  calumnies.'  De  Incarn.  L.  vi.  c.  xvii.  They 
 have  also  been  carefully  compared  in  English  in 
 Dr.  Bright's  Later  Treatises  of  S.  Athanasius, 
 pp.  149—170.] 
 
 Though  Apollinarianism  in  its  early  form,  ere 
 its  great  spread  as  Eutychianism,  seems  to  have 
 chiefly  troubled  Asia  rather  than  Egypt,  S.  Cyril 
 always  writes  with  full  knowledge  of  it.  In  his 
 Thesaurus,  he  distinctly  mentions  and  repudiates 
 Apollinarian  errors  and  denies  the  ^  ovk  iv  avOpcoiro) 
 ryi'yove,  "made  man,  came  not  into  a  man  like  as 
 He  was  in  the  Prophets."  S.  Cyril's  tenth  Paschal 
 homily  for  A.D.  420,  in  its  most  carefully  Aveighed 
 language,  contradicts  both  Apollinarianism  and 
 Nestorianism,  not  less  than  what  S.  Cyril  wrote 
 when  the  Nestorian  troubles  had  begun.  On  Ha- 
 baccuc"  S.  Cyril  affirms,  as  he  does  through  his 
 whole  life,  that  our  Lord  was  not  worsened  by 
 the  Incarnation ;  "  Yet  even  though  He  has  been 
 made  flesh  and  hath  been  set  forth  by  the  Father 
 
 t  Thes.  Dial.  i.  p.  398  c.  quoted  p.  192  ii.  i. 
 •^  ITab.  iii.  2,  550  d. 
 
PREFACE.  XIX 
 
 as  a  propitiation,  He  hatli  not  cast  away  what  He 
 was,  i.e.,  the  being  God,  but  is  even  thus  in  God- 
 befitting  authority  and  glory." 
 
 In  A.D.  428,  Nestorius  was  brought  from  An- 
 tioch  to  be  Archbishop  of  Constantinople.  From 
 the  circumstance  that  S.  Cyril's  celebrated  Paschal 
 homily  for  the  next  year,  A.D.  429,  was  on  the  sub- 
 ject of  the  Incarnation,  it  has  been  supposed  that 
 rumours  of  the  denial  of  that  Faith  in  Constanti- 
 nople had  already  reached  him.  But  the  Paschal 
 homilies  for  A.D.  420  and  423,  shew  that  the 
 Incarnation,  the  foundation  and  stay  of  our  souls, 
 was  a  subject,  which  S.  Cyril  loved  to  dwell  on.  In 
 the  course  of  the  year  429,  however,  even  Egypt 
 was  troubled  by  the  false  teaching  of  Nestorius. 
 Some  of  Nestorius'  sermons  ^  passed  into  Egypt, 
 and  were  read  and  pondered  over  in  the  Monas- 
 teries. This  occasioned  so  much  disturbance  in  the 
 minds  ^  of  some  of  the  Monks,  that  S.  Cyril  wrote 
 a  Letter  to  them,  pointing  out  that  the  Incarnation 
 means,  that  God  the  Son  united  to  Him  His  own 
 human  nature  which  He  took,  as  completely  as  soul 
 and  body  are  united  in  each  of  us,  and  in  this  way 
 His  Passion  and  Death  were  His  own,  though  He, 
 as  God,  could  not  suffer.  This  Letter  had  an  ex- 
 tended circulation  and  reached  Constantinople.  It 
 vexed ^  Nestorius.  There  was  still  a  traditional 
 soreness  towards  Alexandria,  from  the  behaviour 
 of  Theophilus  to  S.  Chrysostom  •\    Besides  this-,  the 
 
 ^  Ep.  1  ad  Nest.  Epp.  20  b.  >'  Ep.  1  ad  Monach.  Epp.  3.  a  b. 
 
 ^  See  S.  Cyril's  first  letter  to  Nestorius,  Epp.  pp.  19  e  20  a. 
 
 *  Nestorius  alludes  to  this,  in  the  sermon  which  he  preached 
 on  the  Saturday  after  he  had  received  S.  Celestine's  final  Letter. 
 Mercat.  0pp.  p.76  Bal. 
 
 b2 
 
XX  PREFACE. 
 
 Catholic  doctrine  of  the  Incarnation,  the  manhood 
 united  by  God  the  Son  to  His  own  self,  was  to 
 Nestorius,  Apollinarianism  or  mixture.  Nestorius 
 says  so''.  In  his  letter  to  S.  Celestine  he  tells  of 
 the  *  corruption  of  orthodoxy  among  some '  and 
 thus  describes  it, 
 
 '  It  is  a  sickness  not  small,  but  akin  to  the  putrid  sore 
 of  Apollinarius  and  Arius.  For  they  mingle  the  Lord's 
 union  in  man  to  a  confusion  of  some  sort  of  mixture, 
 insomuch  that  even  certain  clerks  among  us,  of  whom 
 some  from  lack  of  understanding,  some  from  heretical 
 guile  of  old  time  concealed  within  them  .  .  are  sick  as 
 heretics,  and  openly  blaspheme  God  the  Word  Consub- 
 stantial  with  the  Father,  as  though  He  had  taken  be- 
 ginning of  His  Being  of  the  Virgin  mother  of  Christ, 
 and  had  been  built  up  with  His  Temple  and  buried  with 
 His  flesh,  and  say  that  the  flesh  after  the  resurrection 
 did  not  remain  [miscuisse  seems  an  error  for  mansisse] 
 flesh  but  passed  into  the  Nature  of  Godhead,  and  they 
 refer  the  Godhead  of  the  Only-Begotten  to  the  begin- 
 ning of  the  flesh  which  was  connected  with  It,  and  they 
 put  It  to  death  with  the  flesh,  and  blasphemously  say 
 that  the  flesh  connected  with  Godhead  passed  into  God- 
 head, using  the  very  word  deifying,  which  is  nothinj^ 
 else  than  to  corrupt  both'^.' 
 
 Nestorius  repeats  the  same  in  his  second  letter 
 to  S.  Celestine^.     S.  Cyril  having  in  his  first  Ecu- 
 menical Letter  to  Nestorius  put  forth  clearly  the 
 mode  of  the  Union  in  these  words,  Nestorius  does 
 not  understand  the  language  and  says  thus  of  it, 
 'I  come  now  to  the  second  chapter  of  your  Love,  where- 
 in I  begin  to  praise  the  parting  of  the  natures  in  regard 
 to  Godhead  and  Manhood  and  their  connection  into  one 
 
 ^  see  his  sermon  just  quoted,  p.  78  Bal. 
 
 «^  Cone.  Eph.  P.  i.  c.  16. 
 
 "  lb,  c.  17. 
 
PEEFACE.  XXI 
 
 Person,  and  that  we  must  not  say  that  God  the  Word 
 needed  a  second  generation  out  of  a  woman,  and  must 
 confess  that  the  Godhead  is  unrecipient  of  suffering.  For 
 such  statements  are  truly  orthodox  and  counter  to  the 
 ill-reputes  of  all  the  heresies,  as  to  the  Lord^s  natures. 
 As  to  the  rest,  whether  they  bring  to  the  ears  of  the 
 readers  some  hidden  incomprehensible  wisdom,  pertains 
 to  your  accuracy  to  know ;  to  me  they  seem  to  overturn 
 what  preceded.  For  Him  Who  in  the  preceding  is  pro- 
 claimed Impassible  and  non-recipient  of  a  second  birth, 
 they  introduce  as  somehow  passible  and  new-created,  as 
 though  the  qualities  by  nature  adherent  in  God  the  Word 
 were  corrupted  by  connection  with  the  Temple  &c.^ ' 
 
 And  yet  S.  Cyril's  language  is  so  carefully  guarded, 
 that  no  one  who  believed  in  True  Union  of  God- 
 head and  Manhood  in  the  Incarnate  Son  would  mis- 
 take it. 
 
 Nestorius  does  not  appear  to  have  taken  any  no- 
 tice of  S.  Cyril's  Paschal  Homily,  but  he  preached 
 against  the  Letter  to  the  Monks  more  than  once, 
 as  we  see  from  the  extracts  of  such  of  his  sermons 
 as  S.  Cyril  had  access  to.  The  passages  of  the 
 Letter  to  the  Monks  referred  to  by  Nestorius  are; 
 
 *  ^  These  letters  were  directed  by  me  against  the 
 Egyptian  ....  He,  omitting  to  tell  me  by  letter  whether 
 any  thing  appeared  to  him  to  need  marking  as  blasphe- 
 mous or  wicked,  moved  by  fear  of  proofs  and  looking  out 
 therefore  for  disturbances  which  should  aid  him,  turns 
 him  to  Celestine  of  Eome,  as  one  too  simple  to  fathom 
 the  force  of  the  doctrines.  And  finding  the  simplicity  of 
 the  man  in  regard  to  this  matter,  he  in  childish  fashion 
 circumvents  his  ears  with  crafty  letters,  long  ago 
 sending  him  my  writings,  as  a  proof  which  might  not  be 
 gainsaid,  as  though  I  were  making  Christ  out  to  be  a 
 
 e  lb.  i.  9. 
 ^  Epist.  v.  in  Gam.  Diss.  v.  ap.  Theocloret  0pp.  T.  v.  p.  625 
 eel.  Schulz. 
 
XXll  PREFACE. 
 
 mere  man,  I  who  at  tlie  very  beginning  of  my  consecra- 
 tion obtained  a  Law  against  those  who  say  that  Christ  is 
 a  mere  man  and  against  other  heresies. 
 
 '  Bat  he  compiled  writings, interweaving  extracts  of  my 
 sermons,  in  order  that  the  slander  put  on  me  by  the 
 piecing  of  extracts  might  not  be  found  out.  And  some 
 things  he  added  to  my  sermons,  he  broke  off  bits  of 
 others  and  pieced  what  I  had  said  of  the  Lord^s  Incarna- 
 tion as  though  I  had  said  them  of  a  mere  man.  Things 
 again  which  I  had  said  in  praise  of  the  Godhead  he  cut 
 entirely  away  from  the  context,  leaving  some  out  of  their 
 proper  place,  and  thus  made  out  a  plausible  misleading. 
 And  to  publish  his  wickedness  in  a  few  instances  such 
 as  it  is  in  the  rest,  I  said  somewhere,  speaking  against 
 the  heathen  who  say  that  we  preach  that  the  Essence  of 
 God  has  been  newly  created  from  a  Virgin,  '  Mary,  my 
 friends,  bare  not  the  Godhead ;  she  bare  a  man  the 
 inseparable  instrument  of  Godhead.'  But  he  changing 
 the  word,  Godhead,  made  it,  'Mary,  my  friends,  bare  not 
 God.'  Here  to  say  God,  and  to  say  the  Godhead,  makes 
 very  much  difference.  For  the  one  signifies  the  Divine 
 and  unembodied  Essence,  but  does  not  mean  the  flesh. 
 For  flesh  is  compound  and  created.  But  the  word  God 
 belongs  to  the  temple  also  of  the  Godhead,  which  ob- 
 tains the  dignity  by  union  with  the  Divine  Essence  of 
 God,  yet  is  not  changed  into  that  Divine  Essence. 
 
 '  Again  in  another  place  I  spoke  against  those  who, 
 hearing  the  like  name,  are  offended  as  though  like  honour 
 were  also  given.  And  when  I  say.  Mother  of  Christ, 
 they  shudder  as  though  the  Godhead  of  the  Lord  Christ 
 were  denied  by  this  name,  seeing  that  many  have  been 
 similarly  called  by  this  name  in  the  Old  Testament. 
 And  hence  they  think  that  we  are  calling  Him  Christ 
 like  these.  Against  these  people  therefore  (as  I  said) 
 I  said  in  church-sermons,  that  equality  of  honour  does 
 not  follow  likeness  of  name.  And  this  is  what  I  said, 
 '  Or  if  the  Temple  of  Godhead,  we  say  that  the  descent 
 of  the  Holy  Ghost  is  not  the  same  as  was  wrought  on 
 
PREFACE,  XXIU 
 
 the  Prophets,  not  the  same  as  was  celebrated  on  the 
 Apostles,  nor  yet  the  same  as  takes  place  in  regard 
 to  the  Angels  who  are  strengthened  unto  the  Divine 
 Mysteries.  For  the  Lord  Christ  is  Lord  of  all,  as  to  the 
 body  too.  As  therefore  we  say  that  God  is  the  Creator 
 of  all  things,  yet  does  the  Scripture  call  Moses  too  god, 
 for  it  says,  /  have  made  thee  a  god  to  Pharoah,  and  yet 
 we  by  no  means  attach  equal  honour  to  that  word,  so 
 neither,  because  the  word  is  common  by  which  we  say, 
 Christ  and  Son,  ought  we  to  stumble  at  the  likeness  of 
 expression.  For  as  Israel  is  named  son,  for  He  says, 
 Israel  is  My  first-horn  son,  and  the  Lord  again  Son,  for 
 He  says.  This  is  My  Beloved  Son,  yet  not,  as  the  expres- 
 sion is  one,  is  the  meaning  also  one.  And  as  Saul  is 
 called  christ  and  David  christ  and  again  Cyrus  christ 
 and,  besides,  the  Babylonian,  albeit  they  were  surely 
 not  equal  in  piety  to  David ;  so  we  call  the  Lord  too 
 Christ  or  Son,  yet  the  community  of  names  does  not 
 makes  an  equality  of  dignity.'  From  this  which  I  said, 
 he  every  where  subtracting  the  last  words,  i.e.  '  Christ,' 
 and,  'we  say,  that  not  the  same  is  the  indwelling  as  was 
 wrought  on  the  prophets,  not  the  same  as  was  wrought 
 on  the  Apostles,'  and,  'we  by  no  means  allot  like  honour 
 by  like  words,'  and,  '  yet  the  community  of  names  does 
 not  make  equality  of  dignity ; '  cutting  out  all  these  ex- 
 pressions with  the  teeth  of  slander,  he  flings  in  the  ears 
 of  men  what  precedes  these  words:  i.e.,  *°We  call  the 
 
 s  The  passage  occurs,  just  as  Nestorius  accused  S.  Cyril  of  garb- 
 ling it,  in  Book  ii.  §  4  p.  54.  "We  do  not  possess  the  complete 
 sermon  from  which  this  extract  is  taken :  we  do  possess  in  Mer- 
 cator's  translation  four  sermons  on  the  subject  of  the  Incarnation, 
 from  the  second  of  which  S.  Cyril  has  several  extracts.  In  the 
 case  of  this  sermon  the  context  leaves  no  doubt  that  Nestorius 
 spoke  of  our  Lord's  manhood  as  a  separate  man,  whom  our  Lord 
 had  indefinitely  connected  with  Himself.  This  long  extract  of 
 Nestorius  has  been  given  in  full  as  matter  of  candour.  The  thing 
 itself  we  have  not  the  means  of  explaining.  Although  he  makes 
 S.  Cyril's  extracts  from  his  writings  the  cause  of  S.  Celestine's 
 
XXIV  PREFACE. 
 
 Creator  of  all  God,  yet  does  the  Scripture  also  call 
 Moses  god :,  and,  *  Israel  is  called  God's  son.  Son  too  is 
 the  Lord  called  /  and,  '  Saul  is  called  christ  and  David 
 christ  yea  and  the  Babylonian;  thus  then  do  we  call 
 Christ  the  Lord  also  christ/  He  therefore  thus  piecing 
 these  things  and  chipping  them  off  from  the  rest  (as  we 
 said),  made  up  here  by  his  slander  like  as  if  from 
 PauFs  words  by  which  he  contests  writing,  Ij  ye  he 
 circumcised  Christ  shall  profit  yon  nothing,  one  were  to 
 rend  off  what  he  says  first.  If  ye  he  circumcised,  and  ac- 
 cuse Paul  as  though  he  preached,  Christ  shall  lirojit  you 
 
 belief  that  his  teaching  was  heretical.    S.  Celestine,  in  his  letter 
 
 to  himself,  says  expressly,  that  his  conviction  came  from  his  own 
 
 letters. 
 
 "In  your  letters  you  have  given  sentence  not  so  much  in  re- 
 spect of  our  Faith  as  of  your  own  self,  choosing  to  speak  of 
 God  the  Word  differently  from  what  is  the  Faith  of  all."  Ep. 
 Celestin.  ad  Nestorium,  Cone.  Eph.  1.  n.  18. 
 
 Again  to  the  Clergy  and  people  of  Constantinople  S.  Celestine 
 
 says, 
 
 "  he  preaches  things  not  to  be  uttered,  persuades  things  which 
 ought  to  be  shunned,  as  both  his  writings  sent  us  by  himself 
 with  his  own  signature,  and  also  the  memorial  of  my  holy 
 brother  and  co-Bishop  Cyril"  &c.    lb.  n.  19. 
 
 and  again  writing  to  John  Archbishop  of  Antioch  S.  Celestine 
 
 says, 
 
 *'  he  pours  into  the  people  most  devoted  to  Christ  certain  per- 
 verse things  against  the  reverence  of  the  Virgin-birth  and  the 
 hope  of  our  salvation.  These  things  have  come  to  us  from  the 
 sorrow  of  the  faithful;  these  things  have  been  published  in  the 
 books  himself  sent,  and  stronger  proof  yet,  these  things  have 
 been  so  conveyed  to  us  in  letters  fortified  with  the  very  sig- 
 nature of  their  author,  that  one  may  not  any  longer  doubt." 
 lb.  n.  20. 
 
 Hclladius  bishop  of  Tarsus  and  Eutherius  Bishop  of  Tyana  in 
 their  memorial  to  S.  Sixtus,  against  S.  Cyril,  the  Council  of 
 Ephesus,  and  the  reconciliation  thereto  of  John  Archbishop  of 
 
 Antioch,  mention  this  "garbled  extract,"  Synodicon  c.  117. 
 
PREFACE.  XXV 
 
 nothing.  And  why  need  we  prolong  our  recital  by  going 
 through  each  instance?  In  short  Cyril  using  many  such 
 robberies  and  additions  as  pleased  him,  soon  not 
 others  only  but  Celestine  also  were  led  away  by  his 
 misleadings. 
 
 Much  about  this  time  S.  Cyril  probably  wrote  his 
 Scholia  on  the  Incarnation  '\  The  treatise  is  very 
 simple  and  almost  uncontroversial,  illustrating  the 
 Incarnation  by  simple  analogies  and  Bible-types'. 
 It  contains  one  of  S.  Cyril's  most  careful  state- 
 ments of  the  doctrine,  excluding  Apollinarianism  ^. 
 In  the  concluding  sections  ^,  which  may  have  been 
 written  at  the  very  beginning  of  the  controversy 
 with  Nestorius,  are  striking  and  simple  statements, 
 how  God  the  Son's  Passion  is  His,  though  God- 
 head cannot  suffer. 
 
 Soon  after  this  S.  Cyril  wrote  his  first  extant 
 letter  to  Nestorius,  a  short  letter,  saying  that  he 
 hears  that  Nestorius  was  very  angry  at  S.  Cyril's 
 letter  to  the  Monks,  yet  that  since  'expositions,' 
 whether  Nestorius'  or  not,  had  been  brought  to 
 Egypt  and  had  gravely  misled  many,  it  became  a 
 duty  to  God  to  put  forth  the  right  doctrine. 
 S.  Cyril  also  says  that  S.  Celestine  and  the  Bishops 
 with  him  had  asked  whether  those  '  expositions ' 
 which  had  come  thither  were  Nestorius'  or  not. 
 S.  Cyril  did  not  know.  Finally,  S.  Cyril  asked  him 
 to  heal  the  confusion  by  the  use  of  the  one  word 
 Theotocos,  of  the  Holy  Virgin.  For  fear  of  misap- 
 prehension he  mentions  also  a  book,  which  he  had 
 written  in  the  Episcopate  of  Atticus  of  blessed 
 
 ^  See  pp.  185—236.  i  §  27,  pp.  214,  215. 
 
 k  §  36  and  37.  i  pp.  228,  229  and  232,  233. 
 
xxvi  jprp:face. 
 
 memory,  on  the  Holy  and  Consubstantial  Trinity, 
 in  wliich  lie  had  interwoven  some  things  on  the  In- 
 carnation, like  what  he  had  now  written. 
 
 We  do  not  know  what  time  intervened  between 
 this  and  the  second  Letter  which  S.  Cyril  wrote  in 
 Synod  to  Nestorius,  containing  an  exposition  of 
 the  Incarnation,  which,  from  its  acceptance  by  the 
 Council  of  Ephesus  and  the  whole  Church  subse- 
 quently, has  Ecumenical  authority™.  It  was  pro- 
 bably written  before  the  close  of  A.D.  429  and  is 
 the  Letter  quoted  above'',  which  Nestorius'  reply 
 shewed  that  he  could  not  understand.  It  has  been 
 supposed  that  it  was  in  consequence  of  Nestorius' 
 allusion  to  the  Imperial  Court  in  the  close  of  his 
 reply,  that  S.  Cyril  wrote  his  Three  Treatises  de 
 recta  fide;  whereof  the  first  is  to  the  Emperor 
 Theodosius;  the  other  two  to  the  Emperor's  Queen 
 and  Sisters.  John  Bishop  of  Csesarea  in  Pales- 
 tine, in  the  century  following  S.  Cyril,  quotes  from 
 both  among  his  extracts  in  defence  of  the  Council 
 of  Chalcedon  °.  From  the  title  with  which  he  in- 
 troduces his  extracts,  we  learn  that  the  longer 
 Treatise  was  addressed  to  the  Emperor's  two 
 younger  sisters,  the  Princesses  Marina  and  Arca- 
 dia, and  the  last  of  the  Three  to  the  Two  Augus- 
 ta's, Theodosius'  Empress  Eudocia,  and  his  eldest 
 sister  Pulcheria  who  had  the  title  of  Augusta,  from 
 having  been  Regent  for  the  Emperor  in  his  mino- 
 rity. S.  Cyril  afterwards  recast  his  Treatise  to 
 the  Emperor  in  the  form  of  a  Dialogue,  omitting 
 what  was  specially  addressed  to  the  Emperor,  and 
 giving  little  touches  here  and  there  to  the  language. 
 
 ni  See  it  in  S.  Cyril's  3  Epistles  pp.  55.  sqq  Oxford,  1872. 
 «  p.  16.  0  see  p.  321. 
 
PREFACE.  XXVll 
 
 Thus  the  expression  "  p  neither  do  we  say  Two 
 christs,  even  though  we  believe  that  the  Temple 
 united  to  the  Word  has  been  ensouled  with  ra- 
 tional soul,"  becomes  in  the  Dialogue,  "^J  neither 
 do  we  say  Two  christs,  even  though  we  believe 
 that  out  of  perfect  man  and  out  of  Grod  the  Word 
 has  been  wrought  the  concurrence  unto  unity  of 
 Emmanuel."  A  little  farther  on,  "^we  say  that 
 the  whole  Word  out  of  Grod  has  been  co-united 
 with  the  whole  manhood  that  is  of  us,"  becomes, 
 "  ^  we  say  therefore  that  the  whole  Word  has  been 
 united  to  whole  man."  This  Dialogue  was  probably 
 appended  by  S.  Cyril  to  his  older  Dialogues  de 
 Trinitate.  It  is  quoted  as  the  seventh  of  those 
 Dialogues.  The  other  two  treatises  are  chiefly 
 made  up  of  expositions  of  texts  to  prove  that 
 Christ  is  God  and  Man.  Near  the  beginning  of 
 that  to  the  Augusta's,  S.  Cyril  alludes  to  his  for- 
 mer treatise. 
 
 "  In  my  treatise  to  the  holy  Virgins  [i.  e.  the  Prin- 
 cesses Marina  and  Arcadia  who  had  embraced  the 
 virgin  estate]  I  made  a  very  large  provision  of  more 
 obvious  sayings  which  had  nothing  hard  to  understand  ; 
 but  in  this  I  have  made  mention  of  the  obscurer.  For 
 your  Pious  Authority  ought  both  to  know  these  and 
 not  to  be  ignorant  of  the  other,  in  order  that  by  means 
 of  bothj  perfection  in  knowledge,  like  a  light,  may  dwell 
 in  your  most  pure  understanding*" 
 
 Bishop  Hefele*^  thinks  that  there  are  indications 
 that  the  two  Princesses  had,  in  contrast  with  the 
 Emperor,  spoken  for  Cyril  and  against  Nestorius. 
 Of  the  five  sermons  of  JSTestorius  on  the  Incar- 
 
 P  p.  16  b.         q  p.  690  a.         -^  p.  18  d.         ^  p,  692  b. 
 t  0pp.  V.  P.  ii.  2.  131  a.         "  Hist.  Cone.  §  129  near  the  end. 
 
XXviil  PREFACE. 
 
 nation  which  Marius  Mercator  translated  into  Latin, 
 S.  Cyril  has  cited  copiously  from  the  second :  the 
 fourth  and  fifth  of  Mercator' s  collection  belong  to 
 the  close  of  A.D.  430 ;  for  the  fourth  is  dated  the 
 eighth  of  the  Ides  of  December  (Dec.  6),  the  Satur- 
 day after  Nestorius  had  received  S.  Cyril's  four 
 Bishops  with  S.  Celestine's  Letter  and  S.  Cyril's 
 with  the  12  Chapters.  In  it  Nestorius  recapi- 
 tulates some  of  the  teaching  which  S.  Cyril  had 
 quoted  from  an  earlier  sermon,  i.e.  on  God  send- 
 ing forth  His  Son.  Of  that  earlier  sermon  we 
 have  only  fragments,  but  it  was  preached  against 
 S.  Cyril's  letter  to  the  Monks ^.  Nestorius  speaks 
 of  S.  Cyril  as  the  "  wrangler ^,"  "  the  heretic  %"  and 
 he  apostrophises  S.  Cyril  or  S.  Proclus,  "  0  heretic 
 in  clerical  form\" 
 
 The  last  of  that  series  in  Mercator's  collection 
 was  preached  on  Sunday  Dec.  7. 
 
 Count  Irengeus  has  also  preserved  it ;  the  com- 
 piler of  the  Synodicon  gives  it  in  another  transla- 
 tion ^ 
 
 One  of  the  interests  and  employments  of  the 
 Bishops  during  their  first  days  at  Ephesus  will 
 have  been  the  becoming  acquainted  with  some 
 whom  they  had  never  before  seen.  This  time  was 
 probably  the  beginning  of  a  lasting  friendship  be- 
 tween S.  Cjrril  and  Acacius  the  metropolitan  of 
 Melitene,  on  the  borders  of  Armenia  towards  Cap- 
 padocia :  the  long  letter  which  he  wrote  to  Vale- 
 rian Bishop  of  Iconium  points  at  S.  Cyril's  having 
 
 "  See  S.Cyril's  books  against  Nestorius,  pp.  20,  51,  141,  164. 
 y  see  lb.  p.  51.  ^  see  p.  141. 
 
 a  see  p^  164,  g,  b  gynod.  c.  3. 
 
PREFACE.  XXIX 
 
 readied  some  degree  of  intimacy  with  liim ;  he 
 wrote  too  to  Donatus,  Bishop  of  Nicopolis,  on  the 
 west  of  Greece,  and  no  doubt  there  were  other 
 friendships  too  as  the  fruit  of  the  long  sojourn  at 
 Ephesus.  Some  of  S.  Cyril's  letters  shew  how 
 warm-hearted  and  sensitive  he  was,  notwithstand- 
 ing his  mighty  will  and  unswerving  purpose. 
 
 But  there  were  other  sadder  things  belonging  to 
 that  summer  at  Ephesus,  sickness  and  death,  the 
 sickness  probably  the  fever  so  prevalent  now  along 
 all  that  poisonous  coast,  and  passing  in  many  cases 
 into  dysentery.  We  do  not  know  what  Bishops  the 
 Council  lost ;  for  our  knowledge  of  those  who  com- 
 posed it  is  derived  from  the  lists  of  names  at  the 
 opening  of  the  first  and  sixth  session  and  the  sig- 
 natures to  those  two  sessions.  But  the  fact  is 
 mentioned  several  times :  S.  Cyril  in  the  first  ses- 
 sion of  the  Council  says, 
 
 "  some  have  fallen  into  sickness  and  some  are  dead ; " 
 the  Council  in  its  Relatio  to  the  Emperors,  says, 
 "  and  some  of  the  holy  Bishops  weighed  down  by  age 
 did  not  endure  their  stay  in  a  strange  place;  some  were 
 imperilled  in  weakness ;  some  have  even  undergone  the 
 close  of  their  life  in  the  Capital  of  the  Ephesians ;  " 
 
 in  its  account  to  S.  Celestine, 
 
 "although  many  both  Bishops  and  Clergy  were  both 
 pressed  by  sickness  and  oppressed  by  expense  and  some 
 had  even  deceased." 
 
 After  waiting  a  fortnight,  during  which  time,  if 
 all  had  been  there,  the  business  might  have  been 
 completed  and  the  Bishops  dismissed,  S.  Cyril 
 wrote  to  John  Archbishop  of  Antioch.  John,  in 
 his  Relatio  to  the  Emperors,  says, 
 
 "  and  Cyril  himself  of  Alexandria  sent  to  me  of  Antioch 
 
XXX  V  PREFACE. 
 
 two  days  before  the  assembly  made  by  them  [the  Coun- 
 cil], that  the  whole  Synod  is  awaiting  my  presence  ^" 
 
 S.  Cyril  too  alludes  to  the  Letter,  He  says  of 
 John, 
 
 *'  he  who  was  ever  friendly  and  dear,  who  never  at  any 
 time  found  fault  with  my  words,  who  wrote  kindly  and 
 received  letters  from  me  '^." 
 
 While  this  letter  was  on  its  way,  some  of  the 
 Bishops  of  John's  party  arrived,  and  with  them  a 
 letter  to  S.  Cyril  in  which.  Jobn  spoke  of  being 
 only  about  four  days  off.  The  Bishops  of  John's 
 party  were  Alexander  Metropolitan  of  Apamea 
 ^and  Alexander  Metropolitan  of  Hierapolis ;  and, 
 to  all  appearance,  though  we  are  not  told  so, 
 Theodoret  and  Meletius  bishop  of  Neocaesarea. 
 The  Council,  speaking  of  the  arrival  in  their  Belatio 
 to  S.  Celestine,  says, 
 
 "* Nevertheless  after  the  sixteenth  day  there  preceded 
 him  some  of  the  Bishops  who  were  with  him,  two  Metro- 
 politans, Alexander  of  Apamea  and  another  Alexander  of 
 Hierapolis ;  and  when  we  complained  of  the  tardy  arri- 
 val of  the  most  reverend  Bishop  John,  they  said  not  once 
 but  over  and  over,  '  he  bid  us  tell  your  Reverence  that, 
 if  he  should  even  yet  loiter,  the  synod  was  not  to  be  put 
 off,  but  rather  to  do  what  was  meet/" 
 
 S,  Cyril  says  nearly  the  same  in  his  Apology  to 
 the  Emperor  ^.  Nevertheless  it  is  plain  that  John 
 meant  the  words,  '  if  I  yet  loiter,'  to  be  taken  in 
 connection  with  his  own  letter  to  S.  Cyril  that  he 
 was  but  5  or  6  days  off,  and  so  that  he  should 
 have  that  interval  allowed  him. 
 
 The  Council  however,  in  the  distress  of  many  of 
 
 *=  Ep.  Coneiliab.  Eph.  (post  Cone.  Eph.  Act.  i.)  ad  Imp. 
 
 1  S.  Cyrilli  Apol.  ad  Imp.  p.  252  c. 
 *  Cone.  Eph.  Act.  v.  n.  2.  "  \.  c.  p.  251  b  c. 
 
PREFACE.  XXXI 
 
 its  members,  determined  to  assemble  the  next  day. 
 ISTestorius'  friends  headed  by  Tranquillinus,  Bishop 
 of  Antioch  in  Pisidia,  got  up  a  memorial  to  the 
 Council  that  they  should  wait  for  John  of  An- 
 tioch, "who  is  himself  now  at  the  door,  as  he  has 
 intimated  by  his  Letters,"  and  for  some  Wes- 
 tern Bishops.  The  document  further  speaks  of 
 the  unlawfulness  of  excommunicated  or  deposed 
 Bishops  being  admitted  into  the  Council  and  ends 
 with  the  threatening  words  % 
 
 "  And  let  your  Reverence  know^  that  all  that  shall  be 
 done  in  an  abrupt  way  by  daring  men  will  be  turned 
 back  against  the  daring  of  them  who  so  presume,  both 
 by  Christ  the  Lord  and  by  the  Livine  Canons." 
 
 There  follow  68  signatures,  16  of  the  Province 
 of  Antioch  including  the  two  newly-arrived  Alex- 
 anders (an  indication  that  they,  while  they  deli- 
 vered John's  message,  did  not  consider  it  as  pre- 
 cluding four  days'  delay)  about  30  other  friends 
 of  Nestorius.  They  procured  also  about  23  other 
 signatures.  These  23  however  joined  the  Council 
 next  day  as  a  matter  of  course,  and  signed  the 
 deposition  of  l^estorius.  Among  the  signatures  is 
 that  of  Euprepius  Bishop  of  Byza  who  signs  for 
 himself  and  for  his  Nestorian  Metropolitan  Fritilas 
 of  Heraclea.  But  Euprepius  did  not  remain  with 
 his  Metropolitan.  I  do  not  see  his  name  on  the 
 entry-roll  of  the  Council  at  its  opening  session ;  but 
 he  signs  the  deposition  of  Nestorius.  His  name  is 
 among  the  last  signatures,  as  though  he  had  come 
 in  late. 
 
 No  deliberative  body  whatever  would  accept  such 
 
 ^  Synod,  c.  7- 
 
XXXll  PREFACE. 
 
 an  insulting  memorial  as  this  of  the  friends  of  Nes- 
 torius,  and  of  course  it  does  not  appear  in  the  Acts 
 of  the  Council.  Count  Trenseus,  the  friend  of  Nes- 
 torius,  afterwards  Bishop  of  Tyre,  has  preserved 
 it  to  us  with  other  curious  documents  of  his  party. 
 
 Christian  Lupus  at  the  end  of  the  17th  century 
 transcribed  the  greater  part  of  an  unique  manu- 
 script in  the  Monastery  Library  of  Monte  Cassino^. 
 The  compiler  is  thought  to  be  an  African ;  he  was 
 a  contemporary  of  Facundus,  Bishop  of  Hermseum, 
 and  just  as  Facundus  wrote  very  eagerly  in  behalf 
 of  Theodore  of  Mopsuestia,  this  compiler  wrote 
 very  strongly  in  defence  of  Theodoret.  His  prin- 
 cipal material  was  a  curious  and  extensive  collec- 
 tion of  documents  and  Letters  made  by  Count 
 Irenceus,  Bishop  of  Tyre,  after  the  Council  of 
 Ephesus ;  it  contains  Letters  that  passed  between 
 the  different  Bishops  in  the  Province  of  Antioch 
 about  Nestorius  and  S.  Cyril,  and  their  views  as 
 to  reconciliation  with  S.  Cyril,  and  one  sees  how 
 eagerly  the  principal  Bishops  got  hold  of  a  copy  of 
 any  fresh  letter  which  S.  Cyril  wrote.  This  col- 
 lection alone  preserves  S.  Cyril's  great  Letter  to 
 Acacius  Bishop  of  Beroea,  in  reply  to  the  first  de- 
 mand of  the  Eastern  Bishops  that  the  Nicene  Creed 
 was  enough  and  that  S.  Cyril  should  burn  all  else 
 which  he  had  written  on  dogma.  S.  Cyril  alludes 
 to  this  Letter  of  his  in  his  letter  to  his  Proctors  at 
 Constantinople '^  and  a  fragment  of  it  is  preserved 
 
 g  It  forms  Vol.  7  of  his  collected  works,  also  published  by 
 Stephen  Baluz,  is  incorporated  into  subsequent  editions  of  the 
 Concilia,  and  again  with  some  additions  and  corrections,  after  a 
 fresh  inspection  of  the  manuscript  by  Mansi. 
 ^  Epp.  0pp.  V.  2.  p.  152  c. 
 
PREFACE.  XXXlll 
 
 by  Jolm  Archbishop  of  Cgesarea  in  Palestine  in  his 
 Thesaurus  of  extracts  of  S.  Cyril  in  Defence  of  the 
 Council  of  Chalcedon,  a^nd  two  or  three  fragments 
 of  it  by  John's  opponent,  Severus  of  Antioch,  both 
 belonging  to  the  earlier  half  of  the  sixth  century. 
 
 Irenseus  being  a  contemporary  of  the  Council  of 
 Ephesus,  all  the  letters  and  documents  collected  by 
 him  seem  to  have  been  accepted  without  any  doubt 
 as  to  their  genuineness.  We  also  possess  several 
 from  other  sources.  But  the  Compiler,  who  made 
 use  of  Count  Irengeus'  collection,  has  also  inserted 
 towards  the  end  of  his  compilation,  some  docu- 
 ments from  other  MSS.  to  which  he  had  access  : 
 one  of  these  is  absolutely  worthless,  viz.  a  confes- 
 sion of  faith,  purporting  to  be  that  of  Acacius 
 Bishop  of  Beroea,  but  evidently  of  later  date. 
 
 Ireneeus'  compilation  is  called  a  Tragedy  \  Re- 
 naudot,  in  his  history,  has  pointed  out  that  Ebed- 
 jesu  of  Soba,  who  lived  in  the  end  of  the  12th  cen- 
 tury, has  mentioned  the  work  in  his  catalogue  of 
 Ecclesiastical  writers ".  Ebedjesu  says  \  "  Irenasus 
 of  Tyre  compiled  five  Ecclesiastica  on  the  perse- 
 cution of  Nestorius  and  all  that  happened  at  that 
 time™."  Two  or  three  pages  before",  Ebedjesu,  in 
 his  catalogue  of  Nestorius'  writings,  gives  also,  "A 
 Book  of  a  Tragedy." 
 
 The  little  treatise  or  rather  Confession  of  S.  Atha- 
 nasius  from  which  S.  Cyril  cites  in  his  Book  against 
 Theodore"  is  put  by  Montfaucon,  S.  Athanasius' 
 Editor,  among  the  dubia.     Montfaucon' s  grounds 
 
 ^  See  the  Compiler's  words  at  the  end  of  cap.  94,  "  are  put  in 
 order  by  Irenseus  in  what  is  called  his  Tragedy." 
 
 ^  Published  by  Assemani,  Bibl.  Or.  t.  3.  1.  pp.  4  sqq. 
 1  c.  25.         m  lb.  pp.  38,  39.         n  c.  20.         "  p.  341. 
 
 C 
 
XXXIV  PREFACE. 
 
 for  doing  so  are  twofold;  1,  that  the  very  famous 
 expression,  One  Incarnate  Nature  of  the  Word"^, 
 seems  to  contradict  what  S.  Athanasius  says  in 
 other  writings ;  2,  that  the  treatise  was  objected 
 to  by  Leontius  of  Byzantium,  at  the  beginning  of 
 the  seventh  Century. 
 
 Of  the  first  ground  of  doubt,  no  one  but  a  stu- 
 dent of  S.  Athanasius  has  any  right  to  speak.     The 
 second  dwindles  to  nothing. 
 Leontius  says, 
 
 "  Tliey  [the  party  of  Severus,  the  great  Monopbysite 
 Bishop  of  Autiocli]  put  forward  another  passage  as  S. 
 Atlianasius^,  from  his  treatise  ou  the  Incarnation.  It  is 
 on  this  wise,  '  And  that  the  Same  is  Son  of  God  after  the 
 Spirit,  Son  of  man  after  the  flesh;  not  that  the  one 
 Son  is  two  natures,  the  one  to  he  worshipped,  the  other 
 not  to  be  worshipped,  but  One  Nature  Incarnate  of  God 
 the  Word.^  To  this  we  say,  that  first  it  in  no  wise  op- 
 poses us,  for  neither  do  we  hold  two  natures,  one  to  be 
 worshipped,  the  other  not,  but  we  hold  One  Nature  In- 
 carnate of  God  the  Word.  Next  it  is  not  S.  Athanasius'. 
 For  when  they  are  asked  by  us,  where  it  is,  and  cannot 
 easily  shew  it,  in  their  perplexity  they  put  forward 
 some  small  treatise,  about  two  leaves,  in  which  this 
 passage  is :  but  it  is  evident  to  all,  that  all  S.  Athana- 
 sius' writings  are  very  large. 
 
 "  But  what  can  we  say,  when  they  put  forward  blessed 
 Cyril,  citing  this  against  Theodore,  as  being  S.  Athana- 
 sius?' To  this  we  say,  that  it  does  indeed  lie  in  the  bles- 
 sed Cyril's  utterings  against  Theodore,  yet  it  is  an  old 
 error.  For  Dioscorus  succeeding  blessed  Cyril,  and 
 finding  his  works,  would  perchance  not  have  minded 
 
 P  See  on  this  Formula  Card.  Newman's  exhaustive  treatise, 
 *  On  S.  Cyril's  formula  of  the  fiia  (^vo-ts.'  Tracts  Theological  and 
 Ecclesiastical,  1874;  who  however  says  'whether  S.  Athanasius 
 himself  used  it,  is  a  contested  point.'  p.  335. 
 
PEEPACE.  XXXV 
 
 adding  wliat  he  pleased  :  we  might  even  conjecture  that 
 the  blessed  Cyril  did  not  cite  it  against  Theodore ;  and 
 that  it  is  &o,  is  clear  from  this.  For  Theodoret  speaking 
 in  behalf  of  Theodore,  overturning  all  the  passages  which 
 blessed  Cyril  cited  against  him  from  the  holy  Fathers, 
 has  no  where  mentioned  this.  To  this  they  say  that 
 Theodoret  passed  it  over  craftily  :  for  not  able  to  answer 
 it  as  patent,  he  of  purpose  passed  it  by.  To  this  we 
 say  that  so  far  from  passing  it  by  if  it  had  been  there, 
 when  S.  Cyril  said  elsewhere.  One  Nature  Incarnate  of 
 God  the  Word,  if  he  had  known  that  this  passage  had 
 been  put  by  blessed  Cyril  as  cited  from  S.  Athanasius  ■ 
 he  would  not  so  unlearnedly  have  said,  '  Who  of  the 
 Fathers  said,  the  One  Nature  Incarnate  of  God  the 
 Word  ? '  But  they  say  again  that  he  knew  so  cer- 
 tainly that  it  was  said  by  S.  Athanasius  that  he  said, 
 '  As  the  Fathers  have  said.'  To  this  we  say  that  every 
 one  is  anxious  to  shew  that  the  Fathers  said  what  he 
 says,  if  not  word  for  word,  yet  in  sense  ^,'" 
 
 It  is  clear  that  no  serious  objection  could  be 
 founded  on  a  treatise  or  Confession  of  Faith  being 
 short,  and  that  the  fact  of  one's  opponent  passing 
 over  an  objection  would  be  no  proof  that  the  ob- 
 jection, which  is  confessedly  there,  was  not  made. 
 The  remainder  of  Leontius'  objection  lies  in  the, 
 "perhaps  Dioscorus  added  something." 
 
 This  confession  was  very  well  known  by  S.  Cyril ; 
 for  besides  citing  it  here,  he  cites  (as  Montfaucon 
 observes)  almost  the  whole  of  it  in  the  beginning  of 
 his  Treatise  de  recta  Fide  to  the  Princesses  Arcadia 
 and  Marina,  to  sliew  that  S.  Athanasius  used  the 
 term.  Mother  of  God;  S.  Cyril  also  cited  two  pieces 
 of  it,  to  shew  that  in  his  eighth  chapter  in  which  he 
 says,  that  Emmanuel  must  he  ivorshipped  ivith  one 
 
 1  Leontius  Scholast.  Byzant.  de  sectis,  Actio  8.  §§  4,  5  in  Gall. 
 Bibl.  Yett.  Patr.  xii.  651,  652. 
 
 c  2 
 
XXX  VI  PEEFACE. 
 
 worship,  he  had  but  said  what  S.  Athanasius  too 
 had  said  "■.  In  all  three  citations  occur  the  words, 
 One  Nature  Incarnate  of  the  Word,  and  in  the  case 
 of  S.  Cyril's  defence  of  his  eighth  chapter,  the  whole 
 passage  is  extant  in  the  latin  translation  (believed 
 to  be  by  S.  Cyril's  contemporary,  Marius  Mercator) 
 which  leaves  no  room  for  possible  monophysite  in- 
 sertion: besides  that  the  citation  forms  an  integral 
 part  of  S.  Cyril's  Defence  of  his  chapter. 
 
 It  is  then  proved  that  the  words  were  cited  as 
 S.  Athanasius'  by  S.  Cyril,  the  same  S.  Cyril  who 
 had  had  his  own  mind  moulded  and  taught  by  the 
 writings  of  S.  Athanasius,  and  who  in  A.  D.  431, 
 produced  from  the  archives,  probably  of  his  own 
 Church  of  S.  Mark,  an  authentic  copy  of  S.  Athana- 
 sius' Letter  to  Epictetus. 
 
 If  this  Confession  is  not  genuine,  it  is  but  an 
 illustration  of  how,  being  but  men,  we  make  mis- 
 takes in  what  we  know  best. 
 
 Montfaucon  sums  up,  "  I  would  not  venture  to 
 say  whether  the  extracts  were  added  in  the  writings 
 of  Cyril  after  his  decease  or  whether  before  Cyril  a 
 little  book  of  this  sort  was  made  up  and  ascribed  to 
 Athanasius." 
 
 [My  son  had  had  these  fragments  of  a  preface  to  the 
 volume  printed,  before  he  was  so  suddenly  called  away. 
 They  seemed  to  me  manifestly  fragments  of  a  larger  whole. 
 But  there  were  no  indications,  how  they  were  to  be  filled 
 up.  I  have  thought  it  might  be  useful  to  put  together 
 as  a  supplement,  some  notices  of  the  course  of  the  heresy 
 of  Nestorius,  and  of  the  character  of  S.  Cyril  as  illustrating 
 his  controversy  against  him.     E.  B.  P.] 
 
 •■  Apol.  adv.  Orient,  cap.  8  p.  178  b  c  d  e. 
 
PEEFACE.  XXXVU 
 
 THE  special  form  of  tlie  disease,  to  which  the 
 name  of  Nestoriiis  became  attached,  was  hereditary 
 in  the  great  Province  of  Antioch.  It  is  the  sadder, 
 because  it  came  to  him,  lurking  in  the  writings  of 
 men  of  even  great  name,  commentators  on  large 
 parts  of  Holy  Scripture,  who  seem  to  have  inheri- 
 ted it  unawares  ;  Diodore  of  Tarsus,  and  Theodore 
 of  Mopsuestia.  Both  had  fallen  asleep  in  the  peace 
 of  the  Church.  Diodore,  of  the  very  highest  re- 
 putation, had  shared  in  the  persecution  of  S.  Mele- 
 tius  by  the  Arians,  had  been  one  of  the  Bishops  of 
 the  Second  General  Council,  and  had  helped  to 
 form  the  mind  of  S.  Chrysostom^  Theodore,  in 
 whom  the  heresy  appears  more  copiously  yet  in- 
 cidentally, had,  during  the  thirty-eight  years  of  his 
 Episcopate,  written  against  other  heretics,  Arians, 
 Eunomians,  Origen,  Apollinarius,  and  was  intimate 
 with  S.  Chrysostom  and  with  S.  Gregory  of  Na- 
 zianzus.  The  way  of  truth  as  well  as  the  way  of 
 life  is  narrow. 
 
 It  appears  to  have  been  a  tradition  of  heresy 
 over  against  the  tradition  of  faith.  Of  the  last  two 
 stages  of  the  heretical  tradition  there  is  no  doubt. 
 Of  both  it  is  clear  from  the  fragments  of  their 
 writings  still  extant.  S.  Cyril  speaks  fully  as  to 
 Diodore  of  Tarsus  *,  '  by  whose  books,'  he  says, 
 
 s  See  below  p.  320.  n.  a. 
 t  Ep.  1  ad  Succens.  p.  135.  d  e  :  see  below  p.  321  note.     Pho- 
 tius  saw  it  in  various  writings  of  his,  "These  were  contained 
 therein  [in  the  codex]  various  essays  of  Diodore  of  Tarsus  on  the 
 
XXXviil  PREFACE. 
 
 *  the  mind  of  Nestorius  was  darkened.'  Leontius 
 says  "^,  that  '  Diodorus  had  been  to  Theodorus  the 
 author  and  leader  and  father  of  those  evils  and  im- 
 pieties.' In  the  9th  century  the  Nestorians  counted 
 Diodorus,  Theodorus  and  Nestorius  their  '  three 
 fathers.'  A  Nestorian  Patriarch  elect  promised, 
 "'that  he  would  adhere  to  the  true  [Nestorian] 
 faith,  and  the  Synods  of  East  and  West,  and  the 
 three  fathers,  Diodorus,  Theodorus,  Nestorius.' 
 An  eminent  Syrian  writer  in  the  century  after 
 S.  Cyril,  Simeon  Bishop  of  Beth-arsham  (who  had 
 the  title  of  honour  of, '  the  Persian  Preacher  or  Phi- 
 losopher ')  says,  that  Paul  of  Samosata  derived  his 
 heresy  through  Artemon  from  Ebion;  that  Dio- 
 dore  derived  his  from  Paul,  and  Theodore  from 
 Diodore  and  Paul  ^.  Theodore  held  the  true  faith 
 bf  the  Holy  Trinity,  which  Paul  did  not ;  but  the 
 heresy  on  the  Incarnation  was  in  much  alike. 
 
 In  an  Adjuration  publicly  put  forth  by  the 
 Clergy  of  Constantinople  at  the  beginning  of  the 
 Nestorian  heresy  and  published  in  a  Church,  a  pa- 
 rellel  was  drawn  between  the  teaching  of  Nes- 
 torius and  that  of  Paul  of  Samosata  on  the  doctrine 
 of  the  Incarnation.     The  parallel  ran  ^ ; 
 
 Paul  said,  '  Mary  did  not  hear  the  Word ; '  Nestorius, 
 in  harmony,  said, '  Mary,  my  good  man,  did  not  bear  the 
 Godhead ;'   [the  Anathema  approved  by  Nestorias  denied 
 
 Holy  Spirit,  in  which  he  too  is  convicted  of  having  been  sick  be- 
 forehand with  the  disease  of  Nestorius."  cod.  102  p.  86.  Bekk. 
 
 "  Contr.  Nest,  et  Eutych.  L.  iii.  de  Nestorianorum  impietate 
 secreto  tradita  principio.  Bibl.  Patr.  T.  ix.  p.  696. 
 
 ^  Assem.  B.  0.  iii.  1.  p.  (233  arab.)  236. 
 
 y  Assem.  B.  0.  i.  347,  348.  quoted  in  Card.  Newman's  Arians 
 of  the  4th.  Cent.  p.  24.  ed.  4. 
 
 ^  Contestatio  publice  proposita  &c.  Couc.  Eph.  P.  i.  n.  13. 
 
PREFACE.  XXXIX 
 
 that  '  Mary  bare  God '  not  '  the  Grodhead/]  Paul,  '  For 
 he  was  not  before  ages/  Nestorius, — 'And  he  assigns 
 a  temporal  Mother  to  the  Godhead,  the  Creator  of  times/ 
 Paul, '  Mary  received  the  Word  and  is  not  older  than  the 
 Word.'  '  Nestorius,  '  How  then  did  Mary  bear  Him 
 Who  is  older  than  herself?'  Paul,  'Mary  bore  a  man 
 like  uuto  us/  Nestorius,  'He  Who  was  born  of  the 
 Virgin  is  man/  Paul, — 'but  a  man  in  all  things  su- 
 perior, since  He  is  from  the  Holy  Ghost,  and  from  the 
 promises,  and  from  the  Scripture  is  the  grace  upon 
 Him/  Nestorius  said,  'It  saith,  "I  saw  the  Spii'it  de- 
 scending like  a  dove  upon  Him  and  abiding  on  Him," 
 which  bestowed  upon  Him  the  Ascension.  "  Command- 
 ing, it  saith,  the  Apostles  whom  He  had  chosen  He  was 
 taken  up  through  the  Holy  Ghost."  This  then  it  was, 
 which  conferred  on  Christ  such  gloiy.'  Paul  said,  '  that 
 neither  He  Who  is  of  David  having  been  anointed  be 
 alien  from  Wisdom,  nor  that  Wisdom  should  dwell  in 
 any  other  in  like  way,  for  it  was  in  the  Prophets  and 
 yet  more  in  Moses  and  in  many  Saints,  and  yet  more  in 
 Christ  as  in  the  Temple  of  God,'  And  elsewhere  he 
 says,  that  '  other  is  Jesus  Christ  and  other  the  Word/ 
 Nestorius  said,  '  That  it  was  not  possible  that  He  Who 
 was  born  before  all  ages  should  anew  be  born,  and  that, 
 according  to  the  Godhead/  See,  the  transgressor  is 
 made  manifest,  saying,  that  He  Who  was  begotten  of 
 the  Father  was  not  born  of  Mary.  See,  he  agrees  with 
 the  heretic  Paul  of  Samosata  who  says  that  '  Other  is 
 the  Word  and  other  Jesus  Christ '  and  is  not  one,  as  the 
 right  Faith  teaches. 
 
 The  heresy  stumbled  at  man's  wonted  stumbling- 
 block,  the  love  of  God  in  the  Incarnation,  "  when 
 Thou  tookest  upon  Thee  to  deliver  man,  Thou 
 didst  not  abhor  the  Virgin's  womb."  Theodore 
 held  it  to  be  ^  madness  to  say  that  God  was  born 
 
 °  c.  Apollin.  L.  iii.  iu  Synod,  v.  Coll.  iv.  n.  1. 
 
Xl  PEE  FACE. 
 
 of  a  Virgin;  he  held  that  the  man  who  was  so 
 born  was  united  to  God  only  by  grace  ^,  that  he 
 was  a  son  only  by  adoption ''. 
 
 This  and  other  false  doctrines  had  probably  es- 
 caped notice,  because  they  were  scattered  up  and 
 down  in  controversial  writings  against  the  Apollin- 
 arians,  or  in  interpretations  of  Holy  Scripture. 
 They  were  brought  out  by  the  vanity  of  Nestorius. 
 
 Born  of  low  parentage  at  least  ^,  he  had  the  pe- 
 rilous gift  of  great  fluency  of  extempore  preaching 
 and  'a  very  beautiful  and  powerful  voice.'  He  was 
 moreover  accounted  an  ascetic.  S.  Cyril  said  to 
 the  Emperor, 
 
 '  ®  lie  was  chosen  as  one  practised  in  the  doctrines  of  the 
 Gospels  and  the  Apostles^  trained  in  godhness,  and  hold- 
 ing the  right  faitli,  altogether  blamelessly.  Your  Pious 
 Majesty  longed  to  have  such  a  man,  and  all  who  were  set 
 over  the  holy  Churches,  and  I  myself  also.  And  indeed 
 when  the  letters  of  the  most  pious  Bishops  about  his  con- 
 secration were  sent  round  by  those  who  advanced  him 
 thereto,  I  wrote  back  without  delay,  rejoicing,  praising, 
 praying  that  by  the  decree  from  above  all  choicest  good 
 should  come  to  our  brother  and  fellow-minister.' 
 
 S.  Celestine  wrote  to  Nestorius  himself,  that  he 
 had  been  anxious  as  to  the  Bishops  successively 
 appointed  to  his  see, 
 
 '^because  good  is  apt  not  to  be  lasting,  and  what  joy 
 
 ^  '  TJniens  eum  sibi  affectu  voluntatis,  majorem  quandam  praes- 
 tabat  ei  gratiam.'  de  Incarn.  L.  14.  lb.  n.  54. 
 
 •^  "  He  too,  meriting  adoption  by  grace,  calls  God  His  God,  be- 
 cause in  like  way  with  other  men  he  received  his  being."  on  S. 
 John  L.  6,  lb.  n.  13. 
 
 •^  alaxpoyevrj?.  S.  CjT.  Hom.  div.  p.  383. 
 
 e  Apol.  ad  Theodos.  Cone.  Eph.  P.  3.  c.  13. 
 
 f  Ep.  S.  Celcstiu.  ad  Nest.  Cone.  Eph.  P.  i.  c.  18. 
 
PREFACE.  Xli 
 
 lie  had  had  in  the  successor  of  the  blessed  John  [Chry- 
 sostom],  Atticus  of  blessed  memory,  the  teacher  of  the 
 Catholic  faith ;  then  in  the  holy  Sisinnius,  who  was  so 
 soon  to  leave  us,  for  his  simple  piety  and  pious  simpli- 
 city; and  when  he  was  removed,  the  relation  of  the 
 messenger  who  came  rejoiced  our  soul;  and  this  was 
 straightway  confirmed  by  the  relation  of  our  colleagues, 
 who  were  present  at  thy  consecration,  who  bare  thee 
 such  testimony  as  was  meet  to  one  who  had  been  elected 
 from  elsewhere  [Antioch].  For  thou  hadst  lived  before 
 with  so  high  estimation,  that  another  city  envied  thee  to 
 thy  own  people  .  .  .  Evil  (as  far  as  we  see)  has  followed 
 on  thy  good  beginnings ;  beginnings,  so  good,  so  well  re- 
 ported of  to  us,  that,  in  our  answer  to  the  relation  of  the 
 brethren,  we  shewed  how  we  were  partakers  of  the  joy/ 
 
 S.  Celestine  lingers  even  fondly  over  the  reminis- 
 cence, wliicb  was  such  a  sad  contrast  to  the  letter 
 wliicli  he  liad  to  answer. 
 
 'Who  could  readily  believe,' asks  Vincentius  of  LerinsS, 
 '  that  he  was  in  error,  whom  he  saw  to  have  been  cho- 
 sen by  such  judgement  of  the  Empire,  the  object  of  such 
 estimation  of  the  Bishops  ?  who  was  so  loved  by  the 
 holy,  in  such  favour  with  the  people,  who  daily  dis- 
 coursed on  the  words  of  God,  and  confuted  the  poison- 
 ous errors  of  Jews  and  Gentiles.  Whom  could  he  not 
 persuade  that  he  taught  aright,  preached  aright,  held 
 aright,  who  in  order  to  make  way  for  his  own  heresy 
 persecuted  the  blasphemies  of  all  [other]  heresies  ? 
 But  to  pass  by  Nestorius  who  had  ever  more  admira- 
 tion than  usefulness,  more  fame  than  experience,  whom 
 human  favour  had  made  for  a  season  great  in  the  eyes 
 of  the  people  rather  than  Divine  grace — ' 
 
 The  outward  change  was  sudden,  Vincentius  too 
 says, 
 
 '°  What  a  temptation  was  that  latel}^,  when  this  un- 
 
 ='  Commonit.  1.  c.  16. 
 
Xlii  PEEFACE. 
 
 happy  Nestorius,  suddenly  changed  from  a  sheep  to  a 
 wolf,  began  to  rend  the  flock  of  Christ,  when  they  too 
 who  were  torn,  in  great  part  still  believed  him  to  be  a 
 sheep,  and  so  the  more  easily  fell  into  his  jaws  ! ' 
 
 Tlieodoret  ^,  who  bad  for  so  many  years  defended 
 him,  after  he  had  once  condemned  him  at  Clialce- 
 don,  spoke  more  severely  of  him  than  any  other 
 writer.  Theodoret  was  of  an  affectionate  disposi- 
 tion. The  great  bane  of  his  life  was,  that  lie  would 
 believe  any  evil  of  S.  Cyril,  rather  than  suspect 
 his  former  friend  Nestorius  to  be  in  the  wrong. 
 Under  this  prejudice,  he  believed  S.  Cyril  to  be  an 
 Apollinarian  which  lie  was  not,  rather  than  suspect 
 Nestorius  to  be  the  heretic  which  he  was.  When 
 then  S.  Leo  espoused  his  cause  against  the  worth- 
 less successor  of  S.  Cyril,  Dioscorus,  and  shewed 
 at  once  how  the  two  opposite  heresies  of  Eutyches 
 and  Nestorius  were  equally  inconsistent  with  Ca- 
 tholic truth,  his  eyes  may  have  been  opened,  and 
 he  may  have  felt  towards  Nestorius  as  the  occasion 
 to  him  of  an  almost  lifelong  error,  from  which  he 
 was  rescued  by  his  own  deposition  and  disgrace. 
 Nestorius    too   had,   as  far  as  was  known,  died 
 
 ^  Hasret.  Fab.  iv.  12.  Leontius  (A.  D.  610.)  quotes  this  work 
 in  proof  how  Theodoret  held  Nestorius  in  abhorrence,  (against 
 a  spurious  correspondence  between  Theodoret  and  Nestorius  in 
 which  they  were  made  to  acknowledge  each  other)  de  sectis.  iv. 
 5.  Photius  (cod.  56.)  says  of  this  work  of  Theodoret,  which  he 
 had  read,  '  he  goes  down  to  Nestorius  and  his  heresy,  pouring 
 upon  him  unmingled  censure.  He  goes  on  also  to  the  Eutychian 
 heresy,'  (the  two  last  chapters  of  the  ivth.  book.)  No  one  attends 
 now  to  Garnier's  paradox  that  the  account  of  Nestorius  was  sub- 
 stituted from  a  younger  Theodoret  for  the  original  statement  of 
 Theodoret,  while  the  accoixnt  of  Eutyches  connected  with  it  is  to 
 be  from  Theodoret  himself. 
 
PREFACE.  Xliii 
 
 unrepentant  In  an  heresy  wliich  denied  the  Incar- 
 nation.    His  later  account  of  Nestorius  is, 
 
 ' '  From  the  first,  Nestorius  shewed  wlaat  he  was  going 
 to  be  all  his  life  through  :  that  he  cultivated  a  mere 
 popular  eloquence,  eliciting  empty  applause  and  attract- 
 ing to  himself  the  unstable  multitude;  that  he  went 
 about,  clad  in  a  mourning  garment,  walking  heavily, 
 avoiding  public  throngs,  seeking  by  the  pallor  of  his 
 looks  to  appear  ascetic,  at  home  mostly  given  to  books 
 and  living  quietly  by  himself.  He  went  on  to  advanced 
 age  enticing  the  many  by  such  habits  and  counterfeits, 
 seeking  to  seem  to  be  a  Christian  rather  than  to  be  one, 
 and  preferring  his  own  glory  to  the  glory  of  Christ.' 
 
 The  course  of  his  heresy  Theodoret  describes  in 
 summary. 
 
 '  ^  The  first  step  of  his  innovation  was  that  we  must  not 
 confess  the  Holy  Virgin  who  bare  the  Word  of  God 
 having  taken  flesh  of  her,  to  be  Theotocos,  but  Christo- 
 tocos  only,  whereas  the  heralds  of  the  orthodox  faith 
 long  ago  [roiv  iraXai  koX  TrpoTrdXai)  taught  to  call  her 
 Theotocos,  and  believe  her  the  Mother  of  the  Lord.' 
 
 Then  he  mentions  the  plea  of  Nestorius, 
 
 *  that  the  name  Christ  signifies  the  two  Natures,  the 
 Godhead  and  Manhood  of  the  Only-Begotten,  but  that 
 of  God  absolutely  the  simple  and  incorporeal  essence  of 
 God  the  Word ;  and  that  of  man  the  human  nature  alone  ; 
 therefore  it  is  necessary  to  confess  the  Virgin  to  be 
 Christotocos  and  not  Theotocos,  lest  unawares  we  say 
 that  God  the  Word  took  the  beginning  of  His  Being 
 from  the  holy  Virgin,  and  so  should  be  obliged  consist- 
 ently to  confess  that  the  Mother  was  older  than  He  Who 
 was  born  of  her.' 
 
 Lastly  he  mentions  the  preaching  of  Nestorius, 
 i  Hseret.  Fab.  ir.  12. 
 
xliv  PREFACE. 
 
 that  in  the  Church  of  the  orthodox  he  shouted 
 out  many  such  words  as  'Mary,  my  good  man, 
 did  not  bear  God ;  she  bore  a  man  the  instrument 
 of  God;'  'and  again  among  other  folKes,'  'The 
 Gentile  is  blameless,  when  he  gives  a  mother  to 
 the  gods.' 
 
 Such  is  the  outline  of  his  teaching  at  Constanti- 
 nople. His  efforts  were  concentrated  on  the  sub- 
 stitution of  Christotocos  for  Theotocos ;  for  '  God 
 made  Man,'  a  human  Christ  connected  with  God, 
 corrupting  by  flippant  sayings  the  minds  which  he 
 could  influence. 
 
 He  gained  favour  with  Theodosius  who  leaned 
 on  those  around  him.  His  elevation  to  the  Patri- 
 archate was  a  marked  distinction,  as  being  a  call 
 from  a  different  Patriarchate,  at  the  nomination  of 
 the  Emperor  Theodosius,  and  the  people  received 
 him  with  joy.  He  seemed  to  himself  called  to 
 great  things.  '  He  had  not,'  Socrates  says^  'tasted, 
 according  to  the  proverb,  the  waters  of  the  city,' 
 when  in  an  inaugural  oration  before  the  Emperor 
 and  a  large  concourse  of  people,  he  apostrophised 
 the  Emperor,  "  Give  me,  0  king,  the  land  clear  from 
 heretics  and  I  in  turn  will  give  thee  heaven. 
 Destroy  the  heretics  with  me,  and  I  will  destroy 
 the  Persians  with  thee."  He  must  have  meant,  of 
 course,  that  he  could  promise  victory  over  the 
 Persians  in  the  name  of  God.  Men  noticed,  we 
 are  told^,  the  vanity  and  passionateness  and  vain- 
 glory of  the  speech.  It  was,  at  the  least,  a  calling 
 in  of  the  civil  sword  against  those,  of  whom  he 
 himself  knew  nothing,  and  for  whose  conversion 
 
 k  Socr.  vii.  29. 
 
PREFACE.  xlV 
 
 Ms  predecessors  had  waited  patiently,  and  promis- 
 ing victory  over  a  warlike  people,  not  upon  self- 
 humiliation  before  God,  but  upon  the  extirpation  of 
 men  who  had  not  the  same  errors  with  himself.  An 
 Arian  congregation,  seeing  their  church  destroyed, 
 in  desperation  fired  it  and  threw  themselves  into 
 the  flames.  This  gained  to  Nestorius,  with  all  the 
 faithful  as  well  as  heretics,  the  title  of  '  the  Incen- 
 diary.' The  persecution  occasioned  much  blood- 
 shed at  Miletus  and  Sardis.  The  Emperor  had  to 
 repress  his  violence  against  the  Novatians.  The 
 Macedonians'  and  the  Quartodecimans  in  Asia, 
 Lydia,  Caria,  were  also  persecuted.  He  had  con- 
 ferred with  Theodore  of  Mopsuestia  in  his  way  from 
 Antioch  to  his  See ;  so  that  it  was  even  thought 
 that  he  had  imbibed  his  heresy  then  ™.  Those  whom 
 he  broug^ht  with  him  were  of  the  same  school  ^. 
 
 He  began  at  first  warily.  He  used  ambiguous 
 language,  but  all  directed  against  the  one  crucial 
 term  Theotocos.  Unless  the  blessed  Virgin  '  bare 
 God,'  i.  e.  Him  Who  was  at  once  both  God  and 
 Man,  our  Lord  plainly  would  not  have  been  God. 
 And  therewith  would  have  perished  the  doctrine 
 of  the  Atonement  too,  which  also  Nestorius  did 
 not  believe.  For  a  "  brother  cannot  redeem  a 
 man ;  he  cannot  give  to  God  °  a  ransom  for  him. 
 Too  dear  is  the  redemption  of  their  souls,  and  it 
 ceaseth  for  ever." 
 
 He  used  what  terms  he  could,  to  eke  out  the 
 poverty  of  his  conception.     He  could  think  of  our 
 
 ^  lb.  31.  ^  Evagrius  says  this  on  the  authority  of 
 
 Theodulus  [a  presbyter  of  Coelesp-ia  about  A.D.  480.]  i.  2. 
 "  S.  Cyril  Ep.  9  ad  S.  Celestin.  p.  37.  °  Ps.  xlix.  7,  8. 
 
xlvi  PREFACE. 
 
 Lord  as  a  man,  an  instrument  of  Deity ; '  '  ^a  tem- 
 ple created  of  the  Virgin  for  God  the  Word  to  in- 
 habit,' and  having  a  close  or  continual  or  the  high- 
 est connection  with  God ;  but  still  the  '  connection' 
 was  different  in  degree,  not  in  kind,  from  that  with 
 any  Saint. 
 
 The  hereditary  title  of  the  Mother  of  the  Lord, 
 which  even  Theodoret,  when  his  strife  with  S.  C^^ril 
 was  over,  recognised  as  'ithe  Apostolical  tradition,' 
 excluded  this  humanising  of  our  Lord.  And  so 
 Nestorius  (a  grave  historian  says')  continuously 
 teaching  hereon  in  the  Church,  endeavoured  in  all 
 ways  to  expel  the  term  Theotocos,  and  dreaded  the 
 term  as  they  do  hobgoblins '.  This  he  did,  Socrates 
 adds,  '  out  of  great  ignorance.' 
 
 '  Being  by  nature  fluent  of  speech,  he  was  thought  to 
 have  been  educated;  but  in  truth,  he  was  ill-trained, 
 and  disdained  to  learn  the  books  of  the  ancient  interpre- 
 ters. For  being  puffed  up  for  his  fluency  of  speech,  he 
 did  not  attend  accurately  to  the  ancients,  but  thought 
 himself  superior  to  all/ 
 
 Yet  the  term  Theotocos  had  been  in  such  fami- 
 liar use  by  every  school  for  nearly  two  centuries, 
 that  the  aversion  of  Nestorius  to  it  can  hardly 
 have  been  simple  ignorance.  It  was  probably  the 
 instinctive  aversion  of  heresy  to  the  term  which 
 condemns  it.  Socrates  himself  mentions  that  it 
 was  used  by  Origen  and  Eusebius :  it  was  used 
 alike  by  Alexander,  the  predecessor  of  S.  Athana- 
 sius  \  whose  Council  first   condemned  Arius ;    by 
 
 p  Expressions  of  Nestorius,  while  denying  the  Theotocos. 
 Serm.  1.  ap.  Mercator. 
 
 q  Theocl.  Haeret.  Fab.  iv.  12.         »'  Soer.  H.  E.  yii.  32. 
 B  70.  fMop/xoXvKia,        t  Ep.  ad  Alex,  in  Theod.  H.  E.  i.  3. 
 
PREFACE.  Xlvii 
 
 S.  Atlianasius  himself";  by  the  Arian  Eusebius  ^; 
 and  by  S.  Cyril  of  Jerusalem  ^,  who  did  not  use  the 
 word  Homoousion.  The  Apostate  Emperor  Julian 
 said,  in  controversy  with  the  Christians,  ' '  Did 
 Isaiah  say  that  a  Yirgin  should  bear  Grod  ?  but  ye 
 do  not  cease  calling  Mary  Theotocos,'  attesting 
 that  the  word  was  in  the  mouths  of  all  Christians. 
 A  little  later  it  was  used  by  the  two  S.  Gregories^ 
 It  was  used  also  by  the  great  predecessor  of  Nesto- 
 rius  in  the  see  of  Constantinople,  S.  Chrysostom, 
 as  also  by  Ammon  Bishop  of  Adrianople  in  Egypt, 
 and  by  Antiochus  Bishop  of  Ptolemais  in  Phoe- 
 nicia^. The  corresponding  title,  Mater  Dei,  was 
 used  in  the  Latin  Church  by  S.  Ambrose  %  Cas- 
 sian  \  and  Vincent  of  Lerins  *. 
 
 John  of  Antioch,  at  a  later  period,  entreating 
 Nestorius  to  accept  the  term,  in  order  to  prevent 
 the  impending  schism,  said  to  him, 
 
 'This  name  no  one  of  the  ecclesiastical  teachers  has 
 
 declined.     For  those  who  have  used  it  have  been  many 
 
 and  eminent,  and  those  who  have  not  used  it  have  never 
 
 imputed  any  error  to  those  who  used  it/ 
 
 'I  Against  Arians  Orat.  iii.  n.  14,  29,  30.  Orat.  iv.  32.  Inearn. 
 c.  Ar.  8,  22.  quoted  in  Newman's  S.  Athanasius  ag.  the  Arians. 
 Disc.  iii.  25.  8.  p.  420.  n.  1.  Oxf.  Tr. 
 
 ^  Yit.  Const,  iii.  43.  in  Ps.  109,  4  p.  703.  Montf.  Nov.  Coll. 
 y  Catech.  x,  19.  ^  in  S.  Cyril  c.  Jul.  L.  8.  p.  262. 
 
 a  S.  Greg.  Nyss.  Ep.  ad  Eustath.  p.  1093.  S.  Greg.  Naz.  Orat.  29, 
 4.  Ep.  101.  p.  85.  Ben. 
 
 ^  both  quoted  by  S.  Cp'il  de  recta  fide  49,  50. 
 *  de  Yirg.  ii.  7.  '^  de  Inearn.  ii.  5.  vii.  25. 
 
 e  Common,  ii.  21.  The  above  are  all  quoted  in  Newman's  notes 
 on  S.  Athanasius  against  the  Arians  Disc.  iii.  26.  nn,  u  and  x. 
 Dr.  Bright  adds  Tertullian,  de  patientia  n.  3,  '  Nasci  se  Deus  in 
 utero  patitur  Matn's,^  and  S.  Irenoeus,  'ut  portaret  Deum,'  v.  19. 
 Sec  further  Dr.  Bright's  History  of  the  Church  p.  312.  ed.  3. 
 
xlviii  PEEFACB. 
 
 Jolin  endeavoured  to  smootlie  to  him  the  adoption 
 of  the  word. 
 
 '^The  ten  daySj  which  Celestine  allowedj  are  very  short, 
 but  it  might  he  made  matter  of  a  single  day,  perhaps 
 only  of  a  few  hours.  For  to  use  a  convenient  word  in  the 
 dispensation  of  our  Sovereign  Ruler  Christ  for  us,  which 
 has  been  used  by  many  of  the  fathers,  and  is  true  as  to 
 the  saving  Bii-th  of  the  Virgin,  is  easy ;  which  thy  holi- 
 ness ought  not  to  decline,  nor  take  that  into  account, 
 that  one  ought  not  to  do  things  contrary.  For  if  thy 
 mind  is  the  same  as  that  of  the  fathers  and  teachers  of 
 the  Church  (for  this,  my  lord,  I  have  heard  from  many 
 common  friends),  what  gi-ief  has  it,  to  utter  a  pious 
 thought  in  a  corresponding  word  ?' 
 
 Nestorius  seems  to  have  thought  it  to  have  been 
 his  office  to  convert  tlie  Church  to  his  misbelief. 
 He  says, 
 
 '  s  I  see  in  our  people  much  reverence  and  most  fervent 
 piety,  but  that  they  are  blinded  as  to  the  dogma  of  the 
 knowledge  of  God.  But  this  is  not  the  fault  of  the 
 people,  but  (how  shall  I  say  it  courteously  ?)  that  the 
 teachers  had  not  opportunity  to  set  before  you  aught 
 of  the  more  accurate  teaching.' 
 
 This  was  strong  language,  that  the  people  of 
 Constantinople  were  in  error  as  to  the  faith  through 
 the  fault  of  its  former  Bishops ;  but  he  also  owned 
 thereby,  that  his  faith  was  different  from  theirs. 
 '  Art  thou  then,'  Cassian ''  apostrophises  him,  '  the 
 amender  of  former  Bishops,  the  condemner  of 
 former  Priests  ?  art  thou  more  excellent  than 
 Gregory,  more  approved  than  Nectarius,  surpass- 
 ing John  ? ' 
 
 f  Joh.  Ant.  ad  Nest.  Cone.  Eph.  P.  1.  e.  25. 
 
 s  Serm.  2  in  Marius  Mercator  ii.  9.  ed.  Garn. 
 
 ^  de  Incarn.  vii.  30. 
 
PREFACE.  xlix 
 
 Nestorius  seems  to  have  cliosen  for  himself  the 
 office  of  arbiter  between  ideal  parties.  In  his 
 third  Epistle  to  S.  Celestine  he  says, 
 
 ''It  is  known  to  your  Blessedness,  that  if  two  sects 
 stand  over  against  one  another,  and  one  of  them  only 
 uses  the  word  Theotocos,  and  the  other  only  Anthropo- 
 tocos,  and  each  sect  draws  the  other  to  its  own  confession, 
 so  that,  if  it  do  not  obtain  this,  there  is  peril  lest  it  fall 
 from  the  Church,  it  will  be  necessary,  that  one  deputed 
 to  the  consideration  of  this  matter,  having  care  for  each 
 sect,  should  remedy  the  peril  of  either  party,  by  a  word 
 delivered  by  the  Evangelist  which  signifies  both  natures. 
 For  that  word,  Christotocos,  tempers  the  assertion  of 
 both,  because  it  both  removes  the  blasphemy  of  the 
 Samosatene  which  is  spoken  of  Christ,  the  Lord  of  all,  aa 
 if  He  were  a  pure  man,  and  also  puts  to  flight  the  malice 
 of  Arius  and  Apollinarius.^ 
 
 It  is  strange  that  he  did  not  see  (if  indeed  he  did 
 not  see  what  every  one  else  saw),  that  Christotocos, 
 as  opposed  to  Theotocos,  could  only  mean  'mother 
 of  the  Messiah,'  i.  e.  mother  of  Him  who  should  be 
 the  Messiah.  Vincent  of  Lerins  uses  the  homely 
 illustration, 
 
 '  J  as  we  speak  of  the  mother  of  a  Presbyter  or  a  Bishop, 
 not  that  she  bare  one  who  was  already  a  Presbyter  or  a 
 Bishop,  but  a  man  who  was  afterwards  made  a  Presbyter 
 or  Bishop.' 
 
 S.  John  Damascene  says, 
 
 '  ^  We  do  not  call  the  holy  Virgin  Christotocos,  because 
 Nestorius  invented  it  to  deny  the  word  Theotocos.' 
 
 The  name  '  Anthropotocos  '  must  have  been  a 
 fiction  of  his  own,  in  order  to  make  room  for  his 
 
 »  in  Mercat.  pp.  80,  81.  J  quoted  by  Pet.  de  Incarn.  v.  15. 
 
 ^  Damasc.  de  fide  Chr.  vii,  12. 
 
 d 
 
1  PREFACE. 
 
 own  term  Cliristotocos,  as  an  intermediate  term. 
 No  one  would  give  the  name  as  a  descriptive  name, 
 however  they  may  have  held  our  Lord  to  be  a  mere 
 man;  and  Nestorius  speaks  of  those,  who  called 
 the  Blessed  Virgin  Anthropotocos,  as  m  the 
 Church. 
 
 However,  in  his  own  Patriarchate,  for  three 
 years  Nestorius  had  his  own  way.  S.  Cyril  names 
 that  period  in  his  full  letter  of  explanation  to 
 Acacius  of  Beroea,  who  must  have  been  cognizant 
 of  the  accuracy  of  the  statement. 
 
 ' '  But  when  we  all  waited  for  Nestorius,  while  he  spent 
 a  period  of  three  years  in  blaspheming,  and  we  and 
 your  holiness  and  the  whole  Council  with  us  tried  to 
 bring  him  back  from  them,  and  to  those  doctrines  which 
 appertain  to  rightness  and  truth.^ 
 
 Peter,  the  notary,  rehearsed  the   same  in   the 
 first  session  of   the   Council.     '  ™  Not  many  days 
 having  elapsed  '  [after  his  consecration]. 
 S.  Cyril  in  his  letter  to  S.  Celestine  says, 
 
 '"During  the  past  I  have  kept  silence  and  have  writ- 
 ten absolutely  nothing  either  to  your  E-eligiousness,  or 
 any  of  our  Fellow-ministers,  about  him  who  is  now  at 
 Constantinople  and  ruleth  the  Church,  believing  that 
 hastiness  in  these  things  is  not  without  blame.^ 
 
 Within  Constantinople,  Nestorius,  twice  appa- 
 rently, gave  occasion  to  a  great  expression  of 
 popular  feeling  by  utterances  which  he  sanctioned, 
 absolutely  denying  the  doctrine  of  the  Incarnation. 
 The  first  was  by  Anastasius,  a  priest  "whom  he 
 had  brought  from  Antioch,  whom  '  he  held  in  great 
 honour,   and   employed  as  a  counsellor ;    a  fiery 
 
 J  Synod,  n.  56.  "»  Cone.  Eph.  Act.  i.  init. 
 
 n  Ep.  9.  ad  Celestin.  p.  36.  «  Socr.  vii.  32. 
 
PREFACE.  li 
 
 lover  of  Nestorius  and  liis  Jewisli  dogmas.'  He 
 burst  out  in  a  sermon  openly,  '  p  let  no  one  call 
 Mary  theotocos :  for  Mary  was  human  ;  but  it  is 
 impossible  that  one  human  should  bear  God.'  This 
 the  people  could  ill-endure.  Nestorius  supported 
 it  with  vehemence. 
 
 The  other  statement  which  reached  S.  Cyril,  and 
 which  he  mentioned  to  some  at  Constantinople, 
 who  blamed  him  for  his  letter  to  the  monks  'i,  was 
 by  Dorotheus  Bishop  of  Marcianopolis,  who  said 
 openly,  '  Anathema,  if  any  call  the  holy  Mary, 
 Theotocos.' 
 
 This  went  much  further  than  the  former.  It  pro- 
 nounced Anathema  (as  S.  Cyril  saw)  upon  all  who 
 held  what  all  held  and  expressed,  upon  the  whole 
 Catholic  Church.  Nestorius  at  once  received  him 
 to  Communion. 
 
 Nestorius  supported  the  denial  of  the  Theotocos. 
 In  his  first  Sermon  he  says,  that  he  had  been  asked 
 whether  the  Blessed  Virgin  was  to  be  called  '  An- 
 thropotocos  or  Theotocos.'  He  appealed  to  his 
 hearers, 
 
 '  ^  Has  God  a  mother  ?  Then  heathendom  may  be  ex- 
 cusedj  bringing  in  mothers  to  its  gods.  Then  Paul  is  a 
 liar,  who  saith  of  the  Deity  of  Christ,  '  without  father, 
 without  mother,  without  descent.^  Mary  bore  not  God, 
 my  good  friends.  For  that  which  is  born  of  the  flesh  is 
 flesh,  and  that  which  is  born  of  the  Spirit  is  spirit. 
 The  creature  bare  not  the  Uncreated :  the  Father  did 
 not  beget  God  the  "Word.  For  'in  the  beginning  was 
 the  Word,'  as  John  saith.  The  creature  did  not  bear  the 
 Creator,  but  she  bare  a  Man,  the  instrument  of  Deity : 
 the  Holy  Spirit  did  not  create  God  the  Word ;  for  that 
 P  Evagr.  i.  2. 
 1  Ep.  6.  p.  30.  "  Nest.  Serm.  i.  in  Merc,  p.  5. 
 
 d  2 
 
Hi  PREFACE. 
 
 wTiicli  was  born  of  lier  was  of  the  Holy  Spirit ;  but  He 
 framed  of  the  Virgin  for  God  the  Word  a  temple  where- 
 in He  should  dwell/ 
 
 Nestorius  continued  to  preach  the  same,  some- 
 times in  terms,  in  themselves  sound,  but  in  the 
 context  of  what  is  unsound. 
 
 From  his  position  as  Patriarch  in  New  Rome, 
 the  residence  of  the  Emperor,  or  his  personal  in- 
 fluence with  Theodosius,  he  could  overbear  most 
 opposition.  What  opposition  there  was  came,  it 
 had  been  observed,  first  from  the  Laity,  then  from 
 the  Clergy,  lastly  from  the  Bishops. 
 
 Nestorius,  in  his  first  epistle  to  S.  Celestine,  told 
 him  that  he  had  daily  used  both  '  anger  and  gen- 
 tleness' in  repressing  the  Theotocos.  His  idea  of 
 *  anger  and  gentleness'  may  be  gathered  from  a 
 formal  petition  to  the  Emperors  from  Basil,  a  deacon 
 and  Archimandrite,  and  Thalassius  a  reader  and 
 monk,  in  their  petition  to  the  Emperors. 
 In  the  words  of  this  petition, 
 
 '  ^  By  his  command  and  invitation,  we  went  to  the  See- 
 house,  to  be  fully  instructed  whether  what  we  had  heard 
 concerning  him  is  true.  He  put  us  off  a  second  and  a 
 third  time,  and  then  scarcely  bade  us  say  what  we 
 wished.  But  when  he  had  heard  from  us,  that  what  he 
 had  said,  that '  Mary  only  bore  a  man  consubstantial  with 
 herself/  and  '  what  is  born  of  the  flesh  is  flesh/  is  not 
 orthodox  language,  immediately  he  had  us  seized,  and 
 thence,  beaten  by  the  crowd  of  the  officers,  we  were  led 
 to  the  prison,  and  there  they  stripped  us  naked  as  pri- 
 soners and  subject  to  punishment,  bound  us  to  pillars, 
 threw  us  down  and  kicked  us.  What  in  the  civil  courts 
 we  do  not  say  that  Clerks,  Archimandrites,  or  monks, 
 nay,  or  any  secular  persons  do  not  suffer,  we  endured 
 
 8  Cone.  Eph,  P.  i.  n.  30. 
 
PREFACE.  liii 
 
 in  the  Church  lawlessly  from  the  lawless  ones.  Op- 
 pressed, famished,  we  remained  a  long  time  under 
 guard,  and  his  mania  was  not  satisfied  with  this,  but 
 after  all  this,  by  some  deceit  we  were  delivered  over 
 to  the  most  Excellent  Eparch  of  this  renowned  city, 
 and  loaded  with  irons  we  were  led  back  to  the  prison, 
 and  afterwards  were  brought  up  in  the  Prgetorium  in 
 the  same  way  with  chains,  and  since  there  was  no  ac- 
 cuser, we  were  again  led  back  by  the  guard  in  the 
 prison  and  thus  he  again  chastised  us  smiting  us  on  the 
 face,  and  having  discoursed  and  agreed  deceitfully  (as 
 appeared  from  what  followed)  about  Him  Who  is  by 
 nature  Son  of  Grod,  that  He  was  born  of  the  holy  Mary 
 the  Theotocos,  since  there  is  another  Son;  so  he  dis- 
 missed us/ 
 
 Basil  who  relates  this,  says  also, 
 
 '  *  Some  of  the  most  reverend  Presbyters  frequently 
 rebuked  to  the  face  him  who  is  now  entrusted  with  the 
 Episcopate  (if  he  should  be  called  a  Bishop)  and,  be- 
 cause of  his  self-will  that  he  will  not  call  the  Holy  Vir- 
 gin Theotocos,  or  Christ  by  nature  true  God,  have  put 
 themselves  out  of  his  communion,  and  so  still  remain ; 
 others  do  so  secretly;  others,  because  they  spoke  in 
 this  holy  Church  Eirene-by-the-sea  against  the  ill-re- 
 newal of  this  dogma,  have  been  silenced.  On  this  the 
 people,  desiring  to  have  the  wonted  sound  teaching,  cried 
 out,  'A  King  we  have;  a  Bishop  we  have  not/  But 
 this  essay  of  the  people  did  not  remain  unavenged ; 
 some  were  seized  by  the  attendants,  and  beaten  in  di- 
 vers ways  in  the  royal  city,  as  is  not  practised  even 
 among  the  Barbarians.  Some  contradicted  him  pub- 
 licly to  the  face  in  the  Church  and  underwent  no  little 
 trouble.  A  monk  of  the  simpler  sort  was  constrained 
 by  zeal  in  the  midst  of  the  Church  to  hinder  this  he- 
 rald of  impiety  from  entering  in  at  the  Celebration, 
 being  a  heretic.     Him  having  beaten,  he  delivered  to 
 
 t  lb. 
 
liv  PREFACE. 
 
 the  Magnificent  Governors  and  being  again  beaten  and 
 paraded  publicly,  the  crier  proclaiming  (his  offence),  he 
 [Nestorius]  sent  him  into  exile.  And  not  this  only,  but 
 even  in  the  most  holy  Church  after  his  impious  homily, 
 those  on  his  side  who  held  down  every  thing,  would 
 have  shed  blood,  had  not  the  aid  of  God  prevented  it/ 
 
 They  conclude  by  asking  the  Emperor  to  convene 
 a  General  Council,  '  not,  Grod  knows,  to  avenge  our 
 wrongs,'  but  '  to  unite  the  most  holy  Church,  re- 
 store the  priests  of  the  true  faith,  before  the  untrue 
 teaching  spread  abroad.' 
 They  speak  of  Nestorius  as 
 
 *  intimidating,  threatening,  driving,  expelling,  mal- 
 treating, acting  recklessly  and  ill,  and  doing  all  un- 
 sparingly to  establish  his  own  mania  and  ungodliness, 
 neither  fearing  God,  nor  ashamed  before  men,  but  clothed 
 with  contempt  of  all,  confident  in  his  wrath  and  in  the 
 might  of  some  who  have  been  corrupted,  and  (to  speak 
 fearlessly)  in  your  Majesty.' 
 
 It  is  strong  language,  but  language,  the  more 
 responsible,  as  formally  addressed  to  one  who  held 
 absolute  power,  who  used  it  as  no  modern  Sovereign 
 could,  and  who  was  known  to  favour  the  Patriarch, 
 against  whom  it  was  directed. 
 
 Nestorius  boasted  to  S.  Celestine  of  his  success 
 against  those  who  had  departed  from  him. 
 
 '"Moreover  they  have  dared  to  call  the  Virgin  who  bai'e 
 Christ  (Christotocos)  in  a  certain  way  Theotocos.  For 
 they  do  not  shudder  at  calling  her  Theotocos,  although 
 those  holy  fathers  above  all  praise  at  Nice  are  read  to 
 have  said  nothing  more  as  to  the  holy  Virgin  than  that 
 our  Lord  Jesus  Christ  was  incarnate  of  the  Holy  Ghost 
 and  the  Virgin  Mary.  I  do  not  speak  of  the  Holy  Scrip- 
 tures, which  every  where,  both  by  Angels  and  Apostles, 
 
 "  Ep.  1.  ad  Celestin.  Cone.  Eph.  p.  i.  c.  16. 
 
PREFACE.  IV 
 
 set  forth  the  Virgin  as  the  mother  of  Christ,  not  of  God 
 the  Word.  For  which  things'  sake  what  strifes  we  have 
 endured,  I  suppose  that  report  has,  before  this,  instruct- 
 ed your  Blessedness;  observing  this  also,  that  we  have  not 
 striven  in  vain,  but  by  the  grace  of  the  Lord,  many  of 
 those  who  were  departing  from  us  have  been  amended.' 
 
 To  S.  Cyril  lie  says, 
 
 ' "  Know  that  those  hast  been  deceived  by  the  Clerks 
 of  thine  own  persuasion,  who  have  been  deprived  here 
 by  the  holy  Synod,  because  they  were  minded  as  the 
 Mauichees.' 
 
 S.  Cyril  in  the  Synodal  letter  ^  from  Alexandria, 
 announcing  bis  impending  excommunication,  men- 
 tions those  whom  Nestorius  had  excommunicated 
 or  degraded,  as  he  had  'indicated  to  Celestine  the 
 most  lioly  Bishop  of  Great  Rome  and  our  fellow- 
 bishop.'  S.  Celestine  also  requires  as  a  condition 
 of  Communion  that  he  should  '  ^  restore  to  the 
 Church  all  excluded  for  the  sake  of  Christ  its 
 Head.'  In  his  letter  to  John  of  Antioch  he  sup- 
 poses that  this  may  have  been  done  by  others  also. 
 
 Within  Constantinople  Nestorius  was  opposed 
 by  those  whose  position  secured  them  from  his 
 aggression  :  by  S.  Proclus,  appointed  Bishop  of 
 Cyzicus,  whom  the  Cyzicans  declined,  wishing  to 
 appoint  their  own  Bishop,  and  who  remained  a 
 Bishop  without  a  see ;  and  by  Eusebius  of  Dory- 
 Iseum,  who 
 
 '^  being  of  great  piety  and  skill  among  the  laymen, 
 having  gathered  within  himself  no  mean  learning,  was 
 moved   with   fervent   and  devout  zeal,  and  said  with 
 
 ^  ad  S.  Cyril.  Ep.  5.  p.  29. 
 ^  Cone.  Eph.  P.  i.  n.  26.  y  Ep.  ad  Nest.  fin. 
 
 ^  See  below  ad  Nest.  i.  6.  pp.  25,  26. 
 
Ivi  PREFACE. 
 
 piercing  cry,  that  the  Word  Himself  Who  is  before  the 
 ages  endured  a  second  Generation  by  that  after  the  flesh 
 and  fx'om  a  woman/ 
 
 Nestorius  answered  him  by  speaking  of  the  '  pol- 
 lution '  of  these  wretches  and  saying,  "  that  if  there 
 were  two  births,  there  must  be  two  sons,"  i.  e.  that 
 our  '  one  Lord  Jesus  Christ '  '  could  not  be  Begot- 
 ten of  the  Father  before  all  worlds  '  and  yet  'for  us 
 men  and  for  our  salvation  '  be  born  of  the  Virgin 
 Mary. 
 
 Leontius  ^  says  that  Eusebius  was  also  said  to  be 
 the  author  of  the  parallel  between  Paul  of  Samosata 
 and  Nestorius. 
 
 Different  accounts  are  given  of  the  way  in  which 
 the  minds  of  the  people  were  affected.  S.  Cyril  says 
 that  on  the  Anathema  pronounced  by  Dorotheus, 
 
 *  ^  There  was  a  great  cry  from  all  the  people,  and  a 
 running  out  [of  the  Church.]  For  they  would  not  com- 
 municate with  those  so  minded.  And  now  too  the  peo- 
 ple of  Constantinople  remain  out  of  communion,  except 
 some  of  the  lighter  sort  and  his  flatterers.  But  nearly 
 all  the  monasteries  and  their  Archimandrites  and  many 
 of  the  senate  do  not  communicate  :  fearing  lest  they 
 should  be  wronged  as  to  his  faith  and  that  of  those  with 
 him,  whom  he  brought  when  he  came  up  from  Antioch, 
 who  all  speak  perverse  things.* 
 
 Nestorius,  on  the  other  hand,  boasts  at  the  close 
 of  his  answer  to  S.  Cyril's  second  letter  % 
 
 *  Church  matters  with  us  advance  daily,  and  the  peo- 
 ple through  the  grace  of  God  so  grow,  that  those  who 
 see  their  multitude,  cry  out  with  the  prophet,  that  the 
 earth  is  filled  with  the  knowledge  of  the  Lord,  as  much 
 
 "  Cont.  Nest,  et  Eutych.  L.  iii.     He  says  *ut  aiunt.' 
 ^  Ep.  ad  Celcst.  Cone.  Eph.  P.  1.  n.  16.     ^  Conc.  Eph.  T.  1.  n.  9. 
 
PREFACE.  Ivii 
 
 water  covereth  tlie  sea,  and  the  Emperors  are  in  exceed- 
 ing joy,  being  enlightened  as  to  the  doctrine;  and,  to 
 speak  briefly,  one  may  see  daily,  as  to  all  the  heresies 
 which  fight  with  God  and  the  orthodoxy  of  the  Church, 
 that  word  is  daily  fulfilled  with  us,  the  house  of  Saul 
 waxed  weaker  and  weaker,  and  the  house  of  David 
 waxed  stronger  and  stronger/ 
 
 It  is  not  much  that  the  Emperor  told  S.  Cyril  ^, 
 that  the  Churches  were  united  and  would  be  yet 
 more,  and  that  he  [S.  Cyril]  was  forgiven;  (for 
 Nestorius  had  persuaded  him  that  S.  Cyril  was  a 
 mere  disturber  of  the  peace)  or  that  Nestorius  on 
 one  occasion  speaks  of  the  people  being  thronged  ^ 
 But  some  were  even  ready  to  turn  against  those 
 who  objected  to  his  teaching  ^,  and  '  many  Clergy 
 and  laymen  from  Constantinople  coming  to  Antiocli 
 and  Beroea  agreed  with  the  saying  of  Dorotheus,  as 
 having  nothing  contrary  to  Apostolic  doctrine  or 
 the  faith  of  Nicsea  s.' 
 
 In  these  three  years,  S.  Cyril  had  only  broken 
 silence  three  times  ;  once  in  his  letter  to  the  monks 
 in  Egypt ;  a  letter  to  Nestorius,  explaining  the  oc- 
 casion of  that  letter  when  he  heard  that  Nestorius 
 was  offended  by  it ;  and  the  second  full  statement 
 of  doctrine  in  the  Epistle,  which  was  received  by 
 the  Council  of  Ephesus. 
 
 i.  The  first  was  his  'letter  to  the  Monks  of  Egypt.' 
 Grave  perplexity  had  been  occasioned  to  some  of 
 them,  even  as  to  the  Divinity  of  our  Lord,  through 
 some  writings   attributed  to   Nestorius.      S.  Cyril 
 
 «i  Sacr.  Theod.  ad  Cyril.  Cone.  Eph.  P.  i.  n.  31. 
 
 «  constipatione  laboratis.  Nest.  Serm.  13.  p.  93.  Gam. 
 
 f  Merc.  Nest.  Blasph.  Capit.  xii.  p.  117.  Garn. 
 
 s  Ep.  Acac.  Ber.  Cyrillo  Cone.  Epb.  P.  i.  n.  23. 
 
Iviii  PREFACE. 
 
 answered  them,  but  without  any  mention  of  Nesto- 
 rius.    He  himself  gives  the  account  of  his  writing, 
 
 '•'When  his  [Nestorius']  homilies  were  brought  to 
 Egypt,  I  learnt  that  some  of  the  lighter  sort  were 
 carried  away,  and  said  doubtingly  among  themselves, 
 '  does  he  say  right  V  '  Is  he  in  error  V  Fearing  lest  the 
 disease  should  root  in  the  minds  of  the  simple,  I  wrote 
 a  general  Epistle  to  the  monasteries  of  Egypt,  confirm- 
 ing them  to  the  right  faith.' 
 
 No  Bishop,  competent  for  his  office,  could  have 
 done  otherwise  than  set  himself  to  remove  those 
 perplexities  in  the  minds  of  the  people  committed 
 to  his  charge.  Others  circulated  what  he  had 
 written,  in  Constantinople.  S.  Cyril  continues  his 
 account, 
 
 '  Some  took  copies  to  Constantinople.  And  those  who 
 read  them  were  much  benefited,  so  that  very  many  of 
 those  in  office  wrote,  thanking  me.  But  that  too  was 
 fresh  nutriment  of  displeasure  against  me,  and  he  [Nes- 
 torius]  contended  against  me  as  an  enemy,  having  no 
 other  ground  of  censure  than  that  I  cannot  think  as  he 
 does.' 
 
 ii.  iii.  S.  Cyril's  two  Epistles  to  Nestorius  (pre- 
 vious to  the  sentence  of  condemnation  which  he 
 was  commissioned  to  announce,  unless  Nestorius 
 should  retract)  were  letters  of  explanation. 
 
 The  first  was  to  remove  the  offence,  which  Nes- 
 torius had  taken  at  '  the  letter  to  the  monks.'  It 
 runs; 
 
 ' '  Persons  deserving  of  all  credit  have  come  to  Alexan- 
 dria and  have  informed  me  that  thy  Piety  is  exceeding 
 angry,  and  setting  every  thing  in  motion  to  grieve  me. 
 ^  Ep.  ad  Celest. 
 '  S.  Cyr.  Ep.  2.    See  an  abstract  of  it,  ab.  p.  xxv. 
 
PREFACE.  lix 
 
 And  when  I  would  learn  the  cause  of  the  grief  of  thy 
 Piety,  they  said  that  some  from  Alexandria  were  circu- 
 lating the  letter  written  to  the  holy  Monks,  and  that 
 this  was  the  occasion  of  the  hatred  and  displeasure.  I 
 wondered  then,  that  thy  Piety  did  not  rather  think 
 with  Itself,  that  the  disturbance  as  to  the  faith  did  nob 
 originate  with  my  letter,  but  with  some,  whether  written 
 by  thy  Piety  or  no,  but  any  how  papers  or  exegeses  wh\ch 
 were  circulated.  We  then  toiled,  wishing  to  restore  those 
 misled.  For  some  would  hardly  admit  that  Christ  is 
 God ;  but  that  He  was  rather  an  organ  or  instrument} 
 of  the  Deity  and  a  God-bearing  man,  and  things  even 
 beyond  this.  I  had  then  reason  to  complain  of  the 
 things,  which  thy  Piety  did  or  did  not  write.  (For  I  do 
 not  much  trust  the  papers  which  are  carried  about.) 
 How  then  should  I  be  silent,  when  faith  is  so  injured  and 
 so  many  are  perverted  ?  Shall  we  not  be  placed  before 
 the  Judgement-seat  of  Christ?  Shall  we  not  give  account 
 for  the  unseasonable  silence,  having  been  appointed  by 
 Him  to  say  what  is  meet  ?  What  shall  I  do  now  ?  For  I 
 must  consult  with  thy  Piety.  And  that,  when  the  most 
 religious  and  God-beloved  Bishop  of  the  Roman  Church, 
 and  the  God-beloved  Bishops  with  him,  report  about 
 the  papers  brought  thither,  I  know  not  how,  whether 
 by  thy  Piety  or  no.  For  they  write,  as  exceedingly 
 scandalized.  And  how  shall  we  soothe  those  who  come 
 from  the  East  from  all  the  Churches,  and  murmur  a- 
 gainst  the  papers  ?  Or  does  thy  Piety  think,  that  only 
 a  little  disturbance  has  sprung  up  in  the  Churches  from 
 such  homilies  ?  We  are  all  struggling  and  toiling, 
 bringing  back  those  who  are  somehow  mispersuaded  to 
 think  otherwise.  When  then  it  is  thy  Piety,  who  made 
 all  of  necessity  murmur,  how  does  It  justly  find  fault  ? 
 Why  does  It  cry  out  against  me,  and  that  to  no  purpose, 
 and  does  not  rather  correct  Its  own  speech,  to  stop  this 
 world-wide  scandal  ?  For  though  the  speech  is  past, 
 yet  as  being  diffused  among  the  people,  let  it  be  set 
 straight  by  revision,  and  do  thou  vouchsafe  to  concede 
 
Ix  PREFACE. 
 
 one  word  to  those  who  are  offended,  by  calling  the  holy 
 Virgin  Theotocos,  that  soothing  those  who  have  been 
 grieved,  and  having  a  right  repute  among  all,  we  may 
 celebrate  the  Communions  amid  the  peace  and  harmony 
 of  the  peoples.  But  let  not  thy  Piety  doubt,  that  we 
 are  ready  to  endure  all  things  for  the  Faith  in  Christ 
 and  to  undergo  imprisonments  and  death  itself.  But 
 I  say  the  truth,  that  even  while  Atticus  of  blessed  me- 
 mory still  survived,  I  composed  a  book  on  the  Holy  and 
 Consubstantial  Trinity,  in  which  I  wrote  also  about  the 
 Incarnation  of  the  Only-Begotten  agreeably  to  what  I 
 have  now  written,  and  I  read  it  to  Bishops  and  Clerks 
 and  those  of  the  laity  who  were  fond  of  hearing,  but  I 
 have  not  given  it  out  hitherto  to  any  one.  If  then  it 
 should  be  published,  it  is  probable  that  I  may  again  be 
 blamed,  whereas  the  little  tract  was  composed  even  be- 
 fore the  consecration  of  thy  Piety.' 
 
 It  was,  of  course,  an  unpleasant  office  to  write 
 to  a  Patriarch,  in  high  favour  with  the  Sovereign 
 of  both,  who  had  no  slight  opinion  of  himself  and 
 of  bis  wi'itings,  and  was  very  angry  with  S.  Cyril 
 himself  for  writing  against  them,  to  tell  him  that 
 he  was  in  fact  himself  in  the  wrong ;  that  he, 
 S.  Cyril,  could  not  have  done  otherwise  than  he  did, 
 having  before  him  the  judgement-seat  of  Christ, 
 and  that  Nestorius  had  to  undo  what  he  had  done, 
 which  had  set  East  and  West  against  him.  They 
 were  not  smooth  things  to  write ;  but  I  do  not 
 know  how  they  could  have  been  conveyed  more 
 smoothly.  S.  Cyril  assures  Nestorius,  that  there 
 was  nothing  personal  in  what  he  had  written,  for 
 he  did  not  even  know  certainly,  whose  writings  he 
 was  answering,  but  that  they  were  conveying 
 wrong  doctrine  among  those  with  whom  S.  Cyril 
 was  put  in  trust ;  wrong  doctrine,  which  Nestorius 
 
PREFACE.  Ixi 
 
 would  not  go  along  with ;  tliat  he  [S.  Cyril]  had 
 had  no  part  in  the  circulation  of  what  he  had  writ- 
 ten in  Constantinople ;  that  he  had  written  the 
 like  many  years  before,  and  that  this  too  might 
 become  a  fresh  subject  of  incrimination,  if  it  should 
 be  published,  whereas  from  its  date  it  could  have 
 no  bearing  on  Nestorius.  One  only  request  he 
 makes  him,  the  same,  which  John  of  Antioch  the 
 friend  of  Nestorius  also  made,  by  acceding  to  which 
 he  might  have  escaped  his  own  evil  memory  and 
 being  the  author  of  the  miserable  rent  in  the  body 
 of  Christ,  that  he  would  vouchsafe  to  concede  one 
 word,  Theotocos.  But  it  would  have  been  to  give 
 up  his  heresy. 
 
 The  Presbyter  Lampon  who  took  S.  Cyril's  let- 
 ter, could  only  obtain  from  Nestorius  the  following 
 haughty  answer,  in  which  he  avoided  every  topic 
 of  the  letter  of  S.  Cyril. 
 
 '  ^Nothing  is  mightier  than  Christian  equity.  We  have 
 then  been  constrained  thereby  to  the  present  letter 
 through  the  most  religious  presbyter  Lampon,  who  said 
 many  things  about  thy  Piety  to  us,  and  heard  also  much, 
 and  at  last  did  not  give  way  to  us,  until  he  wi'ung  the  let- 
 ter from  us,  and  we  have  been  conquered  by  the  man's  im- 
 portunity. For  I  own  that  I  have  great  awe  of  all  Chi'is- 
 tian  goodness  of  every  man,  as  having  God  residing  in 
 him.  We  then,  although  many  things  have  been  done 
 by  your  Religiousness  (to  speak  mildly)  not  according 
 to  brotherly  love,  continue  in  long-suffering  and  the 
 friendly  intercourse  of  letters.  But  experience  will  shew, 
 what  is  the  fruit  of  the  constraint  of  the  most  religious 
 Presbyter  Lampon.  I  and  those  with  me  salute  all  the 
 brotherhood  together  with  thee.^ 
 
 ^  ap.  S.  Cyr.  Ep.  3. 
 
Ixii  PREFACE. 
 
 The  answer  of  Nestorius  was  in  fact  an  apology 
 to  himself  for  vouchsafing  to  write  to  S.  Cyril. 
 
 The  second  Epistle  of  S.  Cyril  is  also  Apologetic, 
 "in  answer  to  some  who  are  babbling  to  thy  Piety 
 against  my  reputation  and  that  incessantly,  watching, 
 above  all,  the  seasons  of  the  meetings  of  tliose  in  power.' 
 
 The  Epistle  is  throughout  doctrinal.  But  there 
 is  not  the  slightest  controversy  with  Nestorius,  ex- 
 cept in  the  appeal  at  the  end  that  he  would  think 
 and  teach  these  things.  It  is  only  a  careful  state- 
 ment of  the  doctrine  of  the  Incarnation,  expressly 
 excluding  what  Nestorius  called  Apollinarian. 
 
 The  answer  of  Nestorius  ""  is  in  a  tone  of  ironical 
 condescension.  He  professes  to  pass  by  '  the  con- 
 tumelies of  thy  wondrous  letters,  as  needing  a  me- 
 dicinal long-suffering ; '  '  the  all-wise  words  of  thy 
 Love ; '  advises  him  to  attend  to  doctrine,  i.  e.  not 
 as  he  had,  reading  superficially  the  tradition  of 
 the  all-holy  fathers  [the  Nicene  Creed]  to  shew  an 
 ignorance,  which  needed  forgiveness ;  treated  his 
 letter  as  self-contradictory  and  ended  in  a  tone  of 
 triumph.  Further  correspondence  was  of  course 
 useless.  Indeed,  the  quotation  from  S.  Paul  seems 
 intended  by  Nestorius  to  close  the  subject. 
 
 '  These  are  the  counsels  from  us,  as  from  a  brother  to 
 a  brother.  But  if  any  one  seem  to  be  contentious,  to 
 such  an  one  Paul  will  cry  out  through  us  also,  We 
 have  no  such  custom,  neither  the  Church  of  God.' 
 
 It  may  be  that  S.  Cyril's  letters  to  the  Imperial 
 
 family  may  have  been  occasioned  by  the  statement 
 
 which  Nestorius  gives  of  the  joy  of  the  Sovereign 
 
 on  being  enlightened  as  to  the  dogma.     But  al- 
 
 '  Ep.  4.  m  lb.  Ep.  5. 
 
PEEFACE.  Ixiii 
 
 though  he  states  the  fact  clearly  to  them,  he  nei- 
 ther mentions  Nestorius,  nor  quotes  any  known 
 saying  of  his. 
 
 He  himself  waited.  He  had  learned  probably 
 from  his  fiery  adhesion  to  his  uncle  and  early  bene- 
 factor, Theophilus,  and  its  injustice  to  the  memory 
 of  S.  Chrysostom.  He  says  to  those  who  reproached 
 him  for  his  letter  to  the  monks  of  Egypt,  that  he 
 might  have  returned  anathema  for  anathema, 
 
 '"Since  we  who  are  yet  living,  and  the  Bishops  through- 
 out the  world,  and  our  fathers  who  have  departed  to 
 God  have  been  anathematised.  For  what  hindered  me 
 too  from  writing  the  converse  of  his  words,  '  If  any- 
 one say  not  that  Mary  is  Theotocos,  be  he  anathema  ? ' 
 But  I  have  not  done  this  hitherto  for  his  sake,  lest  any 
 should  say,  that  the  Bishop  of  Alexandria,  i.  e.  the 
 Egyptian  Synod,  has  anathematised  him.  But  if  the 
 most  rehgious  Bishops  in  East  and  West  shall  learn, 
 that  all  have  been  anathematised,  (for  all  say  and  con- 
 fess that  the  holy  Mary  is  Theotocos)  how  will  they  be 
 disposed  ?  How  will  they  not  be  grieved,  if  not  for 
 themselves,  yet  for  the  holy  fathers,  in  whose  writings 
 we  find  the  holy  Virgin  Mary  named  Theotocos  ?  If  I 
 did  not  think  it  would  be  burdensome,  I  would  send 
 many  books  of  the  holy  Fathers,  in  which  you  may  find 
 not  once  but  many  times  this  word  used,  whereby  they 
 confess  that  the  holy  Virgin  Mary  is  Theotocos.^ 
 
 When  at  last  he  wrote  to  ask  the  advice  of 
 S.  Celestine ",  he  says. 
 
 *  During  the  time  past  I  have  been  silent  and  have 
 written  absolutely  nothing  concerning  him  who  is  now 
 at  Constantinople  and  rules  the  Church,  either  to  your 
 Piety  or  to  any  other  of  our  fellow-ministers,  believing 
 that  precipitancy  in  these  things  is  not  without  blame.' 
 
 »>  Ep.  6.  p.  30.  0  ad  Celestin.  Ep.  9.  p.  36. 
 
Ixiv  PREFACE. 
 
 Yet  the  confusion  was  already  not  sliglit.  S.  Cyril 
 says  to  a  friend  of  Nestorius ; 
 
 'P  There  is  no  one  from  any  city  or  country,  who  does 
 not  say  that  these  things  are  in  every  one^s  mouth,  and, 
 what  new  learning  is  being  brought  into  the  Churches  V 
 
 To  Nestorius  himself  he  said,  '  i  the  books  of 
 yonr  exegeses  are  circulated  every  where.' 
 
 Vanity  probably  precipitated  the  condemnation 
 of  Nestorius.  He  had  a  low  estimate  of  the  abili- 
 ties of  S.  Celestine. 
 
 '  "■  The  Egyptian  [S.  Cyril]  terrified,'  he  says,  '  by  the 
 dread  of  being  convicted,  and  seeking  for  some  trouble 
 to  stand  him  in  stead,  betakes  himself  to  Celestine  of 
 Rome,  as  one  too  simple  to  penetrate  the  force  of  dogmas. 
 Finding  moreover  the  simplicity  of  that  man,  he  child- 
 ishly circumvents  his  ears  with  the  illusions  of  letters.' 
 
 It  did  not  occur  to  Nestorius  that  Divine  truth 
 is  seen  by  simple  piety,  not  by  proud  intellect. 
 He  was  not  aware  also,  that  S.  Celestine  had  a 
 deacon  who,  like  S.  Athanasius  when  a  deacon  at 
 Nicsea,  possessed  that  intuitive  perception  of  truth 
 which  was  afterwards  to  be  developed  on  these 
 very  subjects ;  him,  who  became  S.  Leo  the  Great, 
 who  entrusted  the  letters  of  Nestorius  to  be  trans- 
 lated and  refuted  by  Cassian  ^ 
 
 To  this  S.  Celestine,  of  whom  he  thought  so 
 lightly,  Nestorius  wrote  two  letters  \  ostensibly  to 
 consult  him  about  Julian  and  other  Pelao^ians,  but 
 in  reality  to  propound  his  own  heresy  in  as  plausi- 
 
 P  ad  quend.  Nestorii  studiosum  Ep.  7.  p.  31. 
 q  Ep.  3  ad  Nest.  r  gynod.  c.  6. 
 
 8  de  Christi  Tncarnatione  adv.  Nestorium.  Libb.  7. 
 *  Ep.  ad  Celestin-  Cone.  Epb.  P.  1.  nu.  16,  17. 
 
PREFACE.  IxV 
 
 ble  a  manner  as  he  could.     He  began  by  laying 
 down, 
 
 *We  owe  to  each  other  brotherly  conference,  as  Lav- 
 ing to  fight  in  harmony  together  against  the  devil,  the 
 enemy  of  peace.     To  what  end  this  preface  ? ' 
 
 Julian  and  others,  alleging  that  they  were  Bishops 
 of  the  West,  complained  both  to  the  Emperor  and 
 to  him,  that  they  were  persecuted  being  orthodox ; 
 so  he,  being  in  ignorance  of  the  merits  of  the  case, 
 asked  S.  Celestine  to  inform  him.  '  For  a  new 
 sect  claims  great  watchfulness  from  true  pastors.' 
 
 In  the  second  letter,  he  says  that  he  had  '  often' 
 written  about  these  Pelagian  Bishops.  He  him- 
 self might  have  known  (S.  Celestine  reminds  him) 
 since  Atticus  his  predecessor  had  written  to  S.  Ce- 
 lestine, what  he  had  done  in  their  matter.  In  both 
 letters,  he  speaks  of  his  efforts  against  '  something 
 akin  to  Apollinarianism  : '  in  his  second,  that  he  is 
 at  much  pains  to  '  extirpate  'it.  S.  Cyril,  in  his  let- 
 ter to  Juvenal",  says  that  Nestorius  wrote  this 
 letter  to  the  Church  of  the  Eomans,  hoping  to 
 carry  it  away  with  him. 
 
 By  these  letters  to  S.  Celestine,  he  was  himself 
 the  occasion  of  a  letter,  in  which  S.  Cyril  at  last 
 consulted  him  about  the  matter  of  Nestorius,  being 
 she-RTi  to  S.  Celestine.  For  S.  Cyril  had  given  in- 
 structions to  his  Deacon  Posidonius^, '  if  he  should 
 find  the  books  of  his  [Nestorius]  exegeses  and  his 
 letters  delivered  to  him  [S.  Celestine],  deliver  my 
 letters  also ;  if  not,  bring  them  here  [to  S.  Cyril] 
 undelivered.     He  then,  finding  the  exegeses  and 
 
 «  Cone.  Eph.  p.  i.  n.  24. 
 
 *  Cone.  Eph.  Act.  i.  init. 
 
 e 
 
Ixvi  PREFACE. 
 
 the  letters  delivered,  liad  himself  also  to  deliver 
 them.' 
 
 A  synod  then  was  held  at  Rome,  in  which,  after 
 many  sessions  ^,  the  Bishops  declared  him  to  have 
 devised  a  new  very  grievous  heresy,  and  condemned 
 him. 
 
 A  fragment  of  a  speech  of  S.  Celestine  is  pre- 
 served %  in  which  he  cited  the  authorities  of 
 S.  Ambrose  in  his  Yeni  redemptor  gentium,  S.  Hi- 
 lary and  S.  Damasus.  S.  Celestine  announced  to 
 Nestorius  the  result ; 
 
 '  Unless  you  teacli  as  to  Christ  our  God  the  same  which 
 the  Church  of  the  Romans  and  the  Alexandrians  and 
 the  holy  Church  in  great  Constantinople  held  excellently 
 well  till  you,  and,  within  the  tenth  day  counted  from 
 the  day  of  this  admonition,  annul  by  an  open  confession 
 in  writing  that  faithless  noTelty  which  undertakes  to 
 sever  what  holy  Scripture  unites,  thou  art  cast  out  of 
 all  communion  with  the  Catholic  Church/ 
 
 S.  Celestine  wrote  the  same  to  John  of  Antioch^. 
 This  judgement  he  had  entrusted  to  S.  Cyril,  hold- 
 ing his  place.  S.  Cyril  wrote  what  had  passed  and 
 the  condemnation  of  Nestorius  by  the  Roman  Synod 
 to  John  of  Antioch  ^,  telling  him,  that  the  Council 
 had  written  the  like  to  '  Rufus  Bishop  of  Thessalo- 
 nica,  and  other  Bishops  of  Macedonia,  who  always 
 agree  with  them,'  and  to  Juvenal  Bishop  of  ^lia; 
 that  he  himself  should  follow  their  decision,  and 
 asking  him  to  consider  what  to  do  to  hinder  this 
 breach  of  communion. 
 
 y  S.  Cyril  Ep.  ad  Joh.  Ant.  lb.  P.  i.  c.  21. 
 
 »■'  Arnob.  jun.  c.  Serapion.  Eibl.  Patr.  T.  8.  p.  222. 
 
 a  Cone.  Eph.P.  i.  n.  20. 
 
 b  lb.  n.  21. 
 
PREFACE.  Ixvii 
 
 John  of  Antiocli  was  alarmed  at  this  prospect  of 
 a  rent,  and  wrote  to  Nestorius  to  prevent  it  by 
 jaecepting  the  word  Theotocos ".  He  wrote  not  in 
 his  own  name  only,  but  in  that  of  six  other  Bishops 
 who  were  then  with  him,  among  them  Theodoret. 
 He  wrote  in  entire  sympathy  with  Nestorius,  in 
 antagonism  to  those  opposed  to  him.  He  speaks 
 of  the  many,  as  'unrestrained  against  us,'  and  asks, 
 r  what  will  they  be,  now  that  they  have  gained 
 support  from  these  wretched  letters  ?'  He  takes  it 
 for  granted  that  the  faith  of  Nestorius  was  sound ; 
 he  had  heard  that  he  had  said  that  he  would  use 
 the  word  [Theotocos]  if  any  of  those  in  high  repute 
 in  the  Church  suggested  it,  tells  him  that  he  does 
 not  exhort  him  to  disreputable  change,  or,  so  to 
 say,  '  boyish  contradiction ; '  that  '  though  my  lord 
 Celestine  had  fixed  a  very  narrow  time  for  the 
 answer,  yet  one  day,  perhaps  a  few  hours  would 
 be  enough ;  and  urges  him  to  take  the  counsel  of 
 those  of  his  own  mind,  allowing  them  to  speak 
 fearlessly  what  was  useful,  not  what  was  pleasant.' 
 John  himself  held  and  stated  the  true  faith,  and 
 thought  the  word  Theotocos  the  convenient  and 
 true  way  to  express  it,  and  that  to  reject  it  would 
 jeopardise  the  unspeakable  mystery  of  the  Only- 
 Begotten  Son  of  God. 
 
 Nestorius  had  however  taken  his  line.     He  an- 
 swers in  apparent  amazement ; 
 
 '  "^  I  thought  that  people  could  have  set  anything  in 
 motion  against  me  rather  than  the  calumny  that  I  do 
 not  hold  aright  as  to  the  piety  of  faith,  I  who  hitherto 
 have  been  delighted  that  many  thousand  hostilities  rise 
 against  me  on  account  of  the  battle  which  I  have  against 
 
 «=  lb.  n.  25.  'I  Svnod.  Ep.  3. 
 
 e2 
 
Ixviii  PREFACE. 
 
 all  heretics.     But  tliis  temptation  too  I  must  bear  with 
 
 joy ;  for  it  too,  if  we  watch  very  carefully,  may  confer 
 
 on  us  much  confidence  to  piety/ 
 
 He  says  in  answer,  that  '  the  word  Theotocos 
 
 is  assumed  by  many  heretics  as  their  own ; '  that 
 
 '  some   here,   using    the    word    incautiously,    fall 
 
 thereby  into   heretical   and  irreligious   thoughts, 
 
 especially  those  of  the  impious  Arius  and  Apolli- 
 
 narius  : '  that  his  own  solution  was  that  '  the  word 
 
 Theotocos  should  be  explained  harmoniously  after 
 
 the  deliberation  of  us  all.'     He  bids  John 
 
 'dismiss  all  anxiety,  knowing  that  by  the  grace  of  God 
 we  have  and  do  think  the  same  in  what  relates  to  the 
 piety  of  faith.  For  it  is  plain  that  if  we  meet,  since  He 
 has  given  us  this  Synod  which  we  hope,  we  shall  dis- 
 pose this  and  whatever  else  must  be  done  for  the 
 correction  and  benefit  of  the  whole,  without  scandal 
 and  in  harmony ;  so  that  all  things  which  may  be  or- 
 dained by  a  common  and  universal  decree  may  receive 
 the  dignity  of  matters  of  faith,  and  shall  give  no  one  an 
 occasion  of  contradiction  even  if  he  be  very  ready  for  it. 
 But  as  to  the  wonted  presumption  of  the  Egyptian, 
 your  Religiousness  ought  not  to  wonder,  since  we  have 
 of  old  very  many  instances  of  this.  After  a  little,  if 
 God  shall  will,  our  counsel  herein  also  will  be  matter  of 
 praise.' 
 
 He  adds  in  a  postscript, 
 
 *We  have  by  the  grace  of  God  attracted  more  both 
 the  Clergy  and  people  and  those  who  are  in  the  impe- 
 rial mansions,  through  the  Epistles  of  your  Religious- 
 ness, to  that  doctrine  which  we  give  publicly  in  the 
 Church.' 
 
 To  S.  Celestine,  after  writing  in  his  wonted  strain 
 about  the  terms  Theotocos,  Anthropotocos,  Chris- 
 totocos,  he  writes  exultingly  : 
 
PEEFACE.  Ixix 
 
 '^The  most  pious  Emperors  have  been  pleased,  with 
 the  help  of  Grod,  to  appoint  a  Synod  of  the  whole  world, 
 from  which  no  one  is  to  excuse  himself  [inexcusabiliter] 
 for  the  enquiry  into  other  ecclesiastical  matters.  For 
 any  doubt  about  words  will  not,  I  suppose,  involve  any 
 difficult  enquirj^,  nor  be  a  hindrance  to  treating  of  the 
 Divinity  of  the  Lord  Jesus/ 
 
 S.  Celestine  says^, 
 
 '  He  asks  a  field  for  battle  j  he  calls  for  a  sacerdotal 
 examination,  at  which  he  would  not  be  present.  Who 
 would  have  thought  that  he  who  asked  for  a  synod 
 [petitorem  synodi]  would  be  absent  from  the  Synod  ? ' 
 
 The  relation  of  the  Emperor  to  the  Synod  is 
 best  explained  by  the  personal  letter  which  he  wrote 
 to  S.  Cyril,  commanding  his  attendance  at  it.  The 
 letter  can  hardly  have  had  any  other  object  than  to 
 intimidate  S.  Cyril.  For  he  had  already  received 
 the  circular  summons  to  the  Council,  of  which  the 
 only  extant  copy  is  addressed  to  him.  The  letter 
 was  written  altogether  in  the  mind  of  Nestorius  ^. 
 For  he  treats  S.  Cyril  as  the  author  of  the  existing 
 confusion,  and  the  doctrine  as  one  hereafter  to  be 
 examined  and  settled  by  the  Council. 
 
 '  ^  It  is  plain  to  every  one  that  religion  has  its  firm- 
 ness not  from  any  one^s  bidding  but  from  intelligence. 
 Now  then  let  thy  Piet^^  instruct  Us,  why,  overlooking  Us 
 (whom  thou  kuowest  to  have  such  care  of  godliness) 
 and  all  the  priests  every  where,  who  could  better  have 
 
 e  Ep.  Nest,  ad  Celestin.  in  Mercator.  P.  2.  p.  81.  Evagrius 
 quotes  from  a  book,  which  he  wrote  in  answer  to  those  who 
 blamed  him  for  having  wrongly  requested  that  the  Synod  at 
 Ephesus  should  be  convoked,  i.  7- 
 
 f  Cone.  Eph.  P.  3.  c.  23. 
 s  Liberatus  (c.  4.)  says  that  Nestorius  obtained  it  from  him. 
 ^  Cone.  Eph.  P.  1.  c.  31. 
 
IXX  PREFACE. 
 
 solved  this  dispute,  thou  hast,  as  far  as  in  thee  lies,  cast 
 confusion  and  severance  into  the  Church.  As  if  a  rash 
 impetuosity  became  questions  as  to  godliness,  rather 
 than  accuracy ;  or  as  if  carefulness  had  not  more  weight 
 with  Ourselves  than  rashness  ;  or  as  if  intricacy  in  these 
 things  were  more  pleasing  to  Us  than  simplicity.  And 
 yet  we  did  not  think  that  Our  high  estimation  would  be 
 so  received  by  thy  Piety,  or  [that  every  thing  would  be 
 thrown  into  confusion,  inasmuch  as  We  too  know  how 
 to  be  displeased.  But  now  We  shall  take  heed  to  the 
 sacred  calm.  But  know  that  thou  hast  disturbed  every 
 thing  as  thou  oughtest  not.' 
 
 Then,  liaviag  reproached  him,  as  having  tried 
 to  sow  dissension  in  the  Imperial  family,  by  his 
 letters  to  him  and  the  Empress  Eudocia,  and  his 
 sister  Augusta  Pulcheria,  and  told  him  that  it  be- 
 longed to  one  and  the  same,  to  wish  to  dissever 
 Churches  and  Royalties,  as  though  there  were  no 
 other  way  of  obtaining  distinction,  he  resumes, 
 
 '  But  that  thou  mayest  know  Our  state,  be  assured  that 
 the  Churches  and  the  kingdoms  are  united,  and  will  be 
 yet  more  united  at  Our  command,  with  the  providence 
 of  our  Saviour  Christ,  and  that  thy  Piety  is  forgiven, 
 that  thou  mayest  have  no  pretext,  nor  be  able  to  say 
 that  thou  art  blamed  on  account  of  relig-ion.  For  we 
 will  that  all  shall  be  laid  open  at  the  holy  Synod  and 
 that  what  shall  seem  good  shall  prevail,  whether  the 
 defeated  obtain  forgiveness  from  the  fathers  or  no.  We 
 cei'tainly  will  not  endure  that  cities  and  Churches  should 
 be  thrown  into  confusion,  nor  that  the  question  should 
 remain  unsifted.  Of  these  they  must  sit  in  judgment, 
 who  every  where  preside  over  the  Priesthood;  and  by 
 them  We  have  and  shall  have  firmer  possession  of  the 
 true  doctrine.  Nor  shall  any  one,  who  has  ever  so  little 
 share  in  the  polity,  be  allowed  liberty  of  speech,  if  in  his 
 self-confidence  he  choose  to  evade  such  a  judgement. 
 He  shall  not  bo  permitted ;  for  Our  Majesty  [lit.  Divi- 
 
PREFACE.  Ixxi 
 
 uity]  must  praise  those  who  shall  eagerly  and  readily 
 come  to  this  enquiry,  and  will  not  endure  if  any  choose 
 to  command  rather  than  be  counselled  about  these 
 matters.  So  then  thy  Reverence  must  come  at  the  time 
 appointed  in  the  other  letters,  sent  to  all  the  Metropoli- 
 tans ;  and  must  not  expect  to  recover  the  relation  to 
 Ourselves  in  any  other  way  than  that,  ceasing  from  all 
 grievousness  and  turbulence,  thou  come  willingly  to  the 
 investigation  of  these  questions.  For  thus  thou  wilt 
 appear  to  have  done  what  has  hitherto  been  done  harshly 
 and  inconsiderately,  yet  still  in  behalf  of  thy  opinion, 
 not  through  any  private  pique  or  undue  hostility  to  any 
 one,  and  to  will  to  do  with  justice  what  remains  to  be 
 done.  For  if  thou  wiliest  to  do  otherwise,  We  will  not 
 endure  it.' 
 
 A  Cgesar  who  so  wrote  could  not  be  approached. 
 It  seems  that  he  expected  S.  Cyril  to  be  condemned 
 rather  than  Nestorius.  S.  Cyril  did  not  attempt 
 to  remove  the  offence  of  his  letters  to  the  Impe- 
 rial family,  until  lie  had  been  allowed  to  return 
 from  the  Council  to  his  own  diocese. 
 
 S.  Cyril  explains  his  own  mind  towards  Nesto- 
 rius  to  a  zealous  adherent^  of  Nestorius,  witb  a 
 singular  simplicity. 
 
 'JIf  I  were  writing  to  one  who  knew  not  my  disposi- 
 tion, I  might  have  used  many  words,  persuading  that  I 
 am  a  person  exceeding  peaceful,  not  given  to  strife,  not 
 fond  of  warfare,  but  one  who  longs  to  love  all  and  to  be 
 loved  by  all.  But  because  I  write  to  one  who  knows 
 me,  I  say  briefly, '  If  a  brother's  grief  could  be  removed 
 by  loss  of  money  or  goods,  I  would  gladly  have  done  it, 
 that  I  might  not  seem  to  hold  anything  of  more  value 
 
 '     t,T]X(x>Tr]V. 
 
 i  Ep.  7.  p.  31.  iN'either  the  date  of  the  Epistle  nor  the  person 
 to  whom  it  was  written  is  known.  It  must  have  been  written 
 hefore  the  horcsy  of  Nestorius  had  become  so  plain. 
 
Txxii  PREFACE. 
 
 than  love.  But  since  it  is  a  question  of  faith,  and  all 
 the  Churches  (so  to  say)  in  the  whole  Koman  Empire 
 are  offended, — ^  what  shall  we  do,  who  are  entrusted  by- 
 God  with  the  Divine  mysteries  ? '  For  those  who  are 
 taught  the  faith  will  accuse  us  in  the  Day  of  Judgement, 
 
 saying  that  they  held  the  faith  as  taught  by  us 
 
 Only  be  the  faith  preserved,  and  I  am  his  dear  friend 
 and  yield  to  none  as  loving  more  than  myself  the  most 
 God-beloved  Bishop  Nestorius,  who  (God  is  my  wit- 
 ness) I  would  might  be  of  good  repute  in  Christ  and 
 efface  the  blot  of  the  past,  and  shew  that  what  is 
 commonly  said  by  some  as  to  his  faith,  are  untrue  ac- 
 cusations/ 
 
 And  again  to  Clergy  at  Constantinople, 
 
 * '  I  must  make  my  meaning  plain  to  you  and  so  I  write 
 again,  that  although  I  by  nature  love  peace,  and  am 
 very  ignorant  of  strife,  yet  I  wish  that  the  Churches 
 should  have  peace,  and  that  the  pi^ests  of  God  living 
 in  peace  should  remember  us,  since  Jesus  Christ  the 
 Saviour  of  all  saith,  "  My  peace  I  give  unto  you.  My 
 peace  I  leave  with  you."  Say  then  in  conferences,  that 
 much  has  passed  from  them  to  injure  us ;  yet  there  will 
 be  peace,  when  he  shall  cease  to  think  or  speak  such 
 things.  If  he  profess  the  right  faith,  there  will  be  a 
 full  and  most  firm  peace.  If  he  desires  this,  let  him 
 write  the  Catholic  faith  and  send  it  to  Alexandria.  If 
 this  be  written  from  his  inmost  heart,  I  too  am  ready, 
 as  far  as  in  me  lies,  to  write  the  like  and  publish  a  book 
 and  say  that  none  of  our  fellow-bishops  ought  to  be  ag- 
 grieved, because  we  learn  that  his  words  have  a  right  in- 
 tention and  manifest  purpose.  But  if  he  continue  in  the 
 perverseness  of  vain-glory  and  asks  for  peace,  nothing 
 remains  but  that  we  resist  with  all  our  might,  lest  we 
 should  seem  to  agree  with  him.     For  to  me  my  chiefest 
 
 ''  as  ab.  p.  Ixiv. 
 1  As  translated  by  Mercator.  0pp.  T.  2.  pp.  53,  54.  §  xix — xxi. 
 ed.  Garn. 
 
PEEFACE.  Ixxiii 
 
 desire  is  to  labour  and  live  and  die  for  the  faith  which 
 is  in  Christ.' 
 
 There  could  scarcely  be  a  franker  offer,  putting 
 aside  every  thing  of  his  own,  to  '  write  the  Catholic 
 faith.'  Nestorius  is  tied  down  to  no  Theological 
 expressions,  but  to  the  simple  faith.  He  could 
 not  write  it,  because  he  had  ceased  to  hold  it. 
 
 The  Bishops  assembled  in  that  Synod  were  of  no 
 ordinary  character.  Vincentius  of  Lerins,  writing 
 about  three  years  after  it  was  holden,  speaks  of  its 
 
 ' "  great  humility  and  holiness,  that  they  were  for  the 
 more  part  metropolitans,  of  such  condition  and  doctrine, 
 that  almost  all  could  dispute  about  matters  of  faith,  and 
 yet  thej  claimed  nothing  for  themselves,  but  were  care- 
 ful to  hand  down  nothing  to  those  after  them,  which 
 they  had  not  themselves  received  from  the  Fathers.' 
 
 S.  Cyril  in  his  Apology  to  the  Emperor,  calls 
 them  '  °  men,  very  well  known  to  your  Mightiness, 
 and  exceeding  well  spoken  of  for  excellence  in 
 all  things.' 
 
 Nestorius  came  to  the  Council  '  °  immediately 
 after  the  Feast  of  Easter'  with  10  or  15  Bishops, 
 his  adherents  p.  He  was  also  supported  by  a  few 
 Pelagian  Bishops,  whom  he  had  admitted  to  Com- 
 munion, and  who  for  the  time  were  retained  in 
 their  office  by  the  requirement  of  Theodosius,  that 
 everything  should  remain  as  it  was,  until  the 
 decision  of  the  Council.     He  is  said  to  have  found 
 
 "^  Common,  i.  42. 
 
 »  Apol.  ad  Imp.  Cone.  Eph.  P.  3.  n.  13.         ®  Socr.  vii.  34. 
 
 P  Ten  Bishops  signed  with  him  "the  relation  of  Nestorius  and 
 the  Bishops  with  him  to  the  Emperor  concerning  the  things  done 
 in  the  holy  Synod  &c."  Cone.  Eph.  Act.  i.  n,  6.  In  Baluzii 
 Cone,  nova  coll.  p.  699.  six  names  are  added,  one  omitted. 
 
Ixxiv  PREFACE. 
 
 many  Bishops  present.  If  so,  they  must  have 
 been  Bishops  from  the  Exarchate  of  Ephesus.  For 
 the  rest  are  related  to  have  arrived  later.  The 
 Council  was  the  plan  of  Nestorius,  and  he  naturally 
 came  among  the  first,  to  guide,  as  he  hoped,  its 
 decisions.  S.  Cyril,  on  his  arrival,  found  that  there 
 had  been  active,  though  ineffectual,  efforts  against 
 the  faith.  He  wrote,  'iThe  Evil  one,  the  sleepless 
 beast,  is  going  about,  plotting  against  the  faith  of 
 Christ,  but  avails  nothing.'  The  Evil  one  is,  of 
 course, Satan;  but  Satan  acts  through  human  agents. 
 Nestorius  says,  that  he  had  no  intercourse  with 
 S.  Cyril.  He  wrote  to  Scholasticus,  an  Eunuch  of 
 the  Emperor  and  his  friend ;  '  Cyril  has  both  here- 
 tofore entirely  avoided  any  converse  with  us,  and 
 until  now  avoids  it,  thinking  that  he  shall  thereby 
 escape  the  conviction  of  the  Chapters  [the  ana- 
 themas] because  without  contradiction  they  are 
 heretical  •■.'  H  (as  has  been  conjectured)  it  was 
 at  this  time  that  S.  Cyril  made  the  extracts  from 
 the  works  of  Nestorius,  and  possibly  those  from 
 older  writers  %  containing  the  true  doctrine,  he  had 
 
 q  Ep.  ad  Alex.  Cone.  Eph.  P.  1.  c.  34. 
 ^  Synodicon  c.  15. 
 ^  S.  Cyril  has  been  criticised,  because  words  of  Apollinarius 
 were  quoted  among  the  authorities  as  from  S.  Julius.  The  words 
 themselves,  in  their  simple  meaning,  express  the  truth,  and  con- 
 tradict Apollinarianism.  Leontius  ( A.D.  590),  who  first  detected 
 the  forgery  by  use  of  MSS.  says,  it  contains  nothing  '  quod  nobis 
 adversetur,'  i.e.  to  the  Catholic  Faith,  (de  sectis  Act.  8.)  The 
 words  are,  'perfectus  Deus  in  carne  et  perfectus  homo  in  Spiritu.' 
 Vitalis  confessed  that  '  Christ  was  a  perfect  man,'  but  explained 
 it  to  mean,  '  We  say  so  far  that  Christ  was  a  perfect  man,  that 
 we  ascribe  Divinity  to  Him  instead  of  a  mind.'  S.  Epiph.  Hoer. 
 77.  n.  23.  See  Coustant.  Epp.  Rom.  Pont.  App.  p.  71.  s(xq. 
 
PREFACE.  IXXV 
 
 enougli  to  do.     There  is  no  reason  to  think  that 
 S.  Cyril  preached  at  this  time  against  Nestorius  *. 
 
 The  pure  humanitarianism  of  Nestorius  was 
 ehcited  by  the  attempts  of  Theodotns  of  Ancyra, 
 and  his  pious  friend,  Acacius,  Bishop  of  Mehtene, 
 to  bring:  him  back  to  the  faith.  To  Theodotus 
 and  several  others,  he  repeated  the  well-known 
 blasphemies  about  our  Lord's  sacred  Infancy  and 
 Childhood,  that  he  would  not  call  Him  God,  who 
 was  two  or  three  months  old,  or  who  was  nur- 
 tured at  the  breast,  or  who  fled  into  Egypt ''.  This 
 was  stated  upon  oath  to  the  Council.  There  was 
 nothing  further  to  investigate.  It  supplied  what 
 was  yet  wanting,  the  knowledge  that  Nestorius 
 had  not  laid  aside  the  heresy,  for  which  he  had 
 been  condemned  the  year  before.  S.  Celestine 
 had  given  the  formal  advice  to  S.  Cyril  ^,  that  if 
 
 *  The  language  which  Mr.  ITeale  censures  [Hist,  of  the  Holy 
 Eastern  Church  B.  ii.  s.  2.  p.  237.]  occurs  in  a  Homily  utterly 
 unlike  S.  Cyril's  style,  which  Aubert  admitted  among  his  homi- 
 lies, [T,  V.  2.  p.  279]  but  not  the  Editors  of  the  Councils.  [See 
 further  Dr.  Bright's  Hist,  of  the  Church,  p.  330.  n.  o.]  Of  the 
 homilies  delivered  at  Ephesus,  the  oi  rots  lepois  [Aub.  p.  350]  is 
 said  in  the  collection  of  Baluzius  [pp.  546 — 551]  to  have  been  de- 
 livered after  the  deposition  of  Nestorius.  So  is  the  2nd  t^s  /xei/ 
 Twv  dytW  Aub.  p.  352.  These  have  no  allusion  to  him,  nor  has 
 the  6  ixaKdpLO<s  •nrpo^rjrrj's  p.  354.  The  cfyaiSpov  opu)  to  (Tvarrjixa 
 [Aub.  p.  354  also  in  the  Acta  Cone.  Eph.  Act.  1.  n.  13.  upon 
 which  the  homily  quoted  by  Mr.  I^eale  seems  to  be  founded] 
 speaks  of  the  condemnation  of  Nestorius  as  past,  a-^axnov  elT^A.eti/'as, 
 p.  357.  6  0605  Ka^etAe  ere.  koX  l^iriXe.  p.  358.  The  homily,  eSet 
 p.lv  apKcla-Oai  placed  by  both  after  the  deposition  [Aub.  p.  358, 
 Bal.  p.  548.]  scarcely  alludes  to  Nestorius. 
 
 '^  Cone.  Eph.  Act.  1.  A  Bishop,  among  his  associates,  justified 
 the  Jews,  as  having  only  slain  a  man. 
 
 ^  Ep.  ad  Cyrill.  in  Cone.  Eph.  Act.  2.  n.  3. 
 
Ixxvi  PREFACE. 
 
 Nestorius  came  to  a  better  mind,  lie  should  be  re- 
 ceived. He  had,  up  to  the  moment  of  the  opening 
 of  the  Council,  made  things  worse.  He  had  taken 
 into  his  own  mouth  the  blasphemies,  which  before 
 he  had  sanctioned  in  his  adherent,  Dorotheus.  If 
 one  who  nakedly  denied  the  Incarnation  was  not 
 fit  to  be  Patriarch  of  Constantinople,  Nestorius 
 had  decided  against  himself.  It  brought  out  what 
 lay  in  his  letter  to  S.  Cyril  which  was  formally  con- 
 demned by  the  Council,  that  our  Lord's  relation  to 
 God  was  the  same  in  kind,  although  not  in  degree, 
 as  that  of  any  devout  Christian. 
 
 There  could  be  no  question  among  any  who 
 listened  to  the  evidence,  as  there  was  none  among 
 any  of  those  who  heard  it.  He  was  deposed  on 
 the  evidence  of  his  own  letter  to  S.  Cyril,  of  twenty 
 sayings  in  his  acknowledged  works,  and  of  contra- 
 dictions to  the  faith  in  Ephesus  itself. 
 
 S.  Celestine  had,  it  seems,  collected  a  new  Synod  y 
 at  Rome,  from  which  he  wrote  to  the  Council.  The 
 Council  itself  reported  that 
 
 '  ^  althougli  the  whole  multitude  of  Bishops  were  hin- 
 dered from  coming  to  Ephesus  by  the  distance,  yet 
 being  gathered  in  those  parts,  they,  Celestine  presiding, 
 with  entire  consent,  uttered  our  mind  as  to  the  faith. 
 Those  who  came,  explained  to  this  our  Synod  by  letter 
 the  mind  of  the  whole  Western  Church.' 
 
 Philip,  a  presbyter,  and  Roman  legate,  after  read- 
 ing the  Acts,  declared  that  all  things  had  been 
 adjudged  '  ^according  to  the  Canons  and  Ecclesias- 
 tical discipline.' 
 
 y  See  Baronins  H.  E,  A,  431.  n.  7.  sqq.  and  Pagi.  lb. 
 ^  Kelat.  Cone.  Eph.  ad  Imper.  Act.  iii.  n.  1. 
 
PREFACE.  Ixxvii 
 
 After  long  canvass  on  tlie  part  of  the  deputies 
 of  Jolm's  party  to  obtain  a  rescinding  of  tlie  sen- 
 tence of  the  Synod,  the  Prefect  at  last  wrote  to 
 Nestorius, 
 
 '  ^  We  have  delayed  long  what  seemed  to  be  done  by 
 the  judgment  of  the  Synod,  although  many  greatly 
 blamed  us  and  were  instant  that  it  should  be.  But  now 
 the  letters  of  your  Holiness  have  been  delivered  to  us, 
 shewing  that  the  lingering  at  Ephesus  is  distasteful  to 
 you,  and  that  your  Religiousness  desires  to  journey,  we 
 have  directed  those,  who  ought  to  minister  to  you  along 
 the  whole  journey,  to  minister  to  you  [by  sea  or  land], 
 
 on  the  whole  way  to  your  monastery We  do  not 
 
 suppose  that  you  need  consolation,  considering  the  wis- 
 dom of  your  soul,  and  the  many  thousand  goods  by  which 
 you  are  endowed  above  all  others.' 
 
 Nestorius  in  his  answer  accepts  as  a  gift  the 
 command  to  live  in  his  monastery. 
 
 '^  For  nothing  is  more  honourable  to  us,  than  a  removal 
 for  piety.  But  I  beseech  your  Highness,  for  the  sake 
 of  religion,  often  to  remind  the  pious  Prince  to  set  a 
 note  everywhere,  by  public  Imperial  letters,  on  the  ver- 
 bosities of  Cyril  which  his  Piety  has  adjudged,  so  that 
 it  should  be  read  throughout  the  orthodox  Churches, 
 lest  in  the  absence  of  letters  of  the  pious  Emperor,  if 
 the  writings  of  Cyril  should  be  said  to  be  condemned 
 by  him,  an  occasion  of  scandal  should  arise  to  the  simple, 
 as  if  it  were  not  said  truly.' 
 
 Nestorius  does  not  seem  to  mind  his  own  depo- 
 sition, so  that  the  sentence  against  Cyril  and  Mem- 
 
 8  Cone.  Eph.  Act.  iii.  init. 
 ^  Synodicon  c.  24.     The  report  mentioned  by  the  delegates  of 
 John's  party  that  Nestorius  '  was  sent  from  Ephesus,  to  go  where 
 he  liked'  [Epist.  Schismat.  ad  sues,  in  Eph.  Conciliab.  n.  12]  was 
 accordingly  inaccurate.  ^  Synod,  c.  25. 
 
Ixxviii  PREFACE. 
 
 nou  be  also  confirmed ;  as  Count  John  reported  to 
 the  Emperor,  that  the  party  of  John  bore  patiently 
 the  notice  of  the  deposition  of  Nestorius,  when 
 united  with  that  of  Cyril  and  Memnon'^. 
 
 The  public  account  which  Nestorius  gave%  was, 
 that  '  he  was  allowed,  at  his  own  request,  to  retire 
 to  his  monastery,'  which  was  not  more  than  two 
 furlongs  outside  of  Antioch. 
 
 There,  Nestorius  says,  he  '  received  all  sorts  of 
 honours  and  respectful  presents.' 
 
 There,  he  himself  says,  he  remained  for  four 
 years.  The  adjuration  of  S.  Celestine  to  Theo- 
 dosius  ^  to  '  remove  him  from  all  intercourse  [with 
 others],  that  he  might  have  no  facility  to  destroy 
 others,'  remained  unheeded.  After  four  years,  by 
 the  decree  of  Theodosius,  he  was  banished  to  the 
 Oasis.  Evagriuss  supplies  the  fact,  that  his  former 
 friend  John  of  Antioch  reported  to  the  Emperor 
 his  continued  blasphemies,  and  so  '  Theodosius 
 condemned  him  to  perpetual  banishment.' 
 
 He  was  removed  from  propagating  his  heresy 
 personally,  but  could  and  did  write  in  defence 
 of  it.  The  Oasis,  to  which  he  was  finally  removed, 
 was  a  place  not  unpleasant  in  itself.  It  was  how- 
 ever open  to  the  incursions  of  a  hostile  tribe,  the 
 Blemmyes.  With  his  sufferings  there,  in  conse- 
 quence of  edicts  of  the  Emperor,  the  Church  had 
 nothing  to  do.  His  treatment  by  the  Emperor  is 
 unexplained.  But  the  sufferings  were  God's  tem- 
 poral judgement  inflicted  through  the  State.     The 
 
 ^  Synodicon  c.  26. 
 •=  In  a  •writing,  which  Evagrius  had  seen.    Evagr.  i.  7. 
 f  S.  Celest.  Ep.  ad  Theodos.  Cone.  Eph.  P.  iii.  n.  21. 
 s  1.  c. 
 
PEEFACE.  Ixxix 
 
 Cliurcli  was  guiltless  of  tliem.  Yet  since  "  wliom 
 the  Lord  lovetli  He  cliastenetli,"  they  shewed  that 
 God  had  not  abandoned  him  to  the  last. 
 
 S.  Cyril's  relation  to  Nestorius  ended  with  the 
 sentence  upon  him.  His  own  troubles  then  began. 
 S.  Cyril  himself,  on  his  arrival,  had  anticipated  a 
 speedy  close  of  the  Council^.  The  Bishops  had 
 urged  S.  Cyril  to  hasten  the  hearing.  ''Some  of 
 the  Bishops  were  weighed  down  by  years ;  some 
 were  in  peril  of  life  through  illness ;  some  had 
 died;  some  were  straitened  by  poverty.'  The 
 Council  had  waited  16  days  after  the  day  of  Pente- 
 cost, which  the  Emperor  had  peremptorily  fixed  for 
 the  opening  of  the  Council.  The  whole  Synod 
 had  exclaimed  that  he  did  not  wish  to  be  present. 
 They  supposed  that  he  feared,  '  ^  lest  the  Most 
 Reverend  Nestorius,  who  had  been  taken  from  the 
 Church  under  his  jurisdiction,  should  be  deposed, 
 and  was  perhaps  ashamed  of  the  business.' 
 
 John's  delay  might  well  be  puzzling  in  those 
 days  when  tidings  travelled  slowly.  He  himself 
 did  not  explain  it  to  the  Council,  although  he  did 
 subsequently  to  the  Emperor.  There  had  been  a 
 scarcity  at  Antioch  and  consequent  tumults  among 
 the  people,  so  that  much  time  was  wasted  in  set- 
 ting out.  Incessant  rains  made  the  roads  bad. 
 Of  all  this  the  Bishops  at  Ephesus  naturally  knew 
 nothing.  They  knew  only  that  he  had  chosen  the 
 slow  land-journey  instead  of  coming  by  sea,  and 
 
 1'  Cone.  Epb.  P.  1.  n.  34. 
 
 '  Relatio  Synodi  ad  Imp.  Cone.  Eph.  Act.  1 .  n.  7. 
 
 k  S.  Cyrill.  Epist.  ad  Com.  et  Potam.  lb.  n.  5. 
 
IXXX  PEEFACE. 
 
 even  tlius,  under  ordinary  circumstances,  lie  miglit 
 have  been  punctual.  Antioch  was,  by  land,  only 
 30  days' '  journey  from  Bpliesus.  From  the  close 
 of  Easter-week  to  Pentecost  there  are  41  days,  and 
 14  more  had  elapsed  before  there  was  any  notice 
 of  his  arrival.  Why  should  he  delay,  except  that 
 he  did  not  wish  to  be  there  ?  Even  Eutherius  ™,  a 
 Nestorian,  thought  that  he  delayed  on  purpose. 
 
 According  to  the  statement  of  John,  S.  Cyril 
 wrote  to  him  two  days  before  the  opening  of  th© 
 Council,  that  the  whole  Council  was  awaiting  his 
 arrival.  He  meant  then  to  wait  for  him.  Mo- 
 derns speak  of  S.  Cyril  as  arbitrary ;  no  one  has 
 ventured  to  say  he  was  fickle.  Something  then 
 must  have  intervened,  which  occasioned  him  to 
 yield  to  the  wish  of  the  Bishops.  The  change 
 would  be  explained,  if  S.  Cyril  had  come  in  the 
 meantime  to  know  of  the  mind,  in  which  the  An- 
 tiochenes  were  coming  to  the  Council.  They  made 
 no  secret  of  it.  Their  deputies  may  have  informed 
 S.  Cyril.  Theodoret,  who  was  one  of  them,  and 
 who  at  that  time  used  Nestorianising  language 
 which  was  condemned  at  the  5th  General  Council, 
 says, 
 
 ' "  Before  we  departed  to  Ephesus,  the  blessed  John 
 wrote  to  the  most-God-beloved  Bishop  Eutherius  of 
 Tyana,  and  Firmus  of  Caesarea,  and  Theodotus  of  Ancyra, 
 caUing  these  Chapters,  teaching  of  Apollinarius.  And 
 at  Ephesus  our  deposing  him  of  Alexandria  and  him 
 of  Ephesus  had  for  its  ground  the  setting  forth  and 
 confirmation  of  the  Chapters.  And  there  were  many 
 Synodical  letters  written  to  the  Victorious  Emperor,  and 
 
 1  Evagr.  H.  E,  i.  3.  ^  Synoclicon  Ep.  201. 
 
 »  Ep.  112,  ad  Domnum. 
 
PREFACE.  Ixxxi 
 
 the  High  Magistrates,  and  in  like  way  to  the  people  at 
 Constantinople,  and  the  most  reverend  Clergy.  And 
 moreover,  when  summoned  to  Constantinople,  we  had 
 five  resolutions  in  the  presence  of  the  Emperor  himself, 
 and  we  sent  three  protests  to  him  subsequently.' 
 
 These  charges  uwre  the  pith  of  the  different 
 documents  put  forth  by  John's  Conciliabulum. 
 Of  course,  contravention  of  the  Emperor's  orders 
 was  put  in  the  forefront ;  but  no  assembly,  calling 
 itself  a  Synod,  could  have  deposed  a  Patriarch  and 
 a  Bishop  for  neglecting  or  contravening  the  orders 
 of  an  Emperor.  The  heresy  alleged  could  be  the 
 only  ground  of  deposition.  John  set  forth  this  in 
 the  preamble  which  was  accepted  by  his  Concilia- 
 bulum. 
 
 '  °  I  would  that  no  one  of  those  set  apart  as  priests  of 
 God  should  be  cast  out  of  the  Church.  But  since  the 
 excision  of  incurable  members  is  necessary  for  the  health 
 of  the  whole  body,  it  is  meet  that  Cyril  and  Memnon 
 should  be  deposed,  as  the  chiefs  of  the  past  lawlessness 
 and  of  the  trampling  upon  Ecclesiastical  ordinances  and 
 the  pious  decrees  of  our  most  pious  Emperor,  and  on 
 account  of  the  heretical  meaning  of  the  aforesaid  Chapters, 
 and  that  those  subject  to  them  should  be  excommuni- 
 cated, until,  recognizing  their  offence,  they  anathematize 
 the  heretical  Chajjters  of  Cyril,  and  agree  to  abide  by 
 the  holy  faith  set  forth  by  the  holy  fathers  assembled  at 
 Nice,  not  superadding  any  thing  other  than  it  or  foreign 
 to  godliness,  and  come  together  according  to  the  pious 
 letter  of  our  most  pious  Emperor  and  examine  as  brothers 
 the  subjects  of  enquiry,  and  establish  the  pious  faith.' 
 
 This  same  note  sounds  throughout,  in  every 
 document  of  John's  Conciliabulum  p. 
 
 °  Acta  Conciliab.  post  Cone.  Eph.  Act.  1. 
 P  The  Synod  speaks  of  'the  Chapters  sent  lately  to  Constan- 
 
 f 
 
Ixxxii  PREFACE. 
 
 If  S.  Cyril  had  any  intimation  of  this  mind  of 
 the  Antiochenes,  it  accounts  for  his  sudden  resolve 
 not  to  wait  for  them,  but  to  accede  to  the  wishes 
 of  the  other  Bishops  and  open  the  Council  without 
 them.  The  mind  of  the  Church  had  been  expressed 
 in  the  previous  year.  The  Council  itself  was  only 
 a  device  of  Nestorius  to  ward  off  his  condemnation. 
 He  had  already  been  severed  from  the  Communion 
 of  the  greater  part  of  Christendom.     The  Council 
 
 tinople  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  Arius  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  oat  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  Constanti- 
 nople, 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  re- 
 fuse repentance  to  the  deposed  and  excommunicate,  but  would 
 open  the  doors  of  loving-kindness,  if  they  will  very  speedily  ana- 
 thematize 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  Mem- 
 non, 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  Apol- 
 linarius etc'  (Acta  Conciliabuli  post  Act.  1,  Cone.  Eph.)  The 
 like  was  repeated  in  the  later  Acta  of  the  Conciliabulum  and  in 
 Theodoret. 
 
PREFACE.  Ixxxiii 
 
 represented  the  whole  West,  North  Africa,  Egypt, 
 Jerusalem,  Macedonia,  Illyricum,  Pontus,  Cappa- 
 docia,  Armenia.  The  15  or  17 1  Bishops  of  John  of 
 Antioch,  even  if  united  with  the  10  or  15 '  Bishops 
 of  Nestorius,  were  but  a  fraction  of  the  Church. 
 'No  injustice  was  done  to  Nestorius.  But  grave 
 confusion  and  scandal  might  have  ensued  upon 
 John's  arrival.  If  John  had  brought  into  the 
 Council  the  charge  of  heresy,  which  his  Conciliabu- 
 lum  alleged  so  perseveringly  against  S.  Cyril  and 
 Memnon,  it  would  have  rested  with  Candidian,  the 
 friend  of  Nestorius,  to  rule  in  what  order  the 
 charges  should  be  taken.  Candidian  threw  himself 
 so  entirely  into  John's  side  (even  in  intercepting 
 the  Relation  of  the  Council  to  the  Emperor),  that 
 he  would,  without  doubt,  have  preferred  the  charge 
 of  heresy  against  S.  Cyril.  What  the  result  would 
 have  been.  He  only  can  know,  Who  sees  the  things 
 which  have  not  been,  as  if  they  had  been.  We 
 cannot  write  the  things  which  have  not  been,  since 
 God  Alone  knows  the  hearts  which  He  made,  and 
 how  they  would  have  developed  under  trials  which 
 He  spared.  But  Nestorius  had  shewn  himself 
 practised  in  inflicting  violence,  as  Dioscorus  up  to 
 the  eve  of  the  Latrocinium  had  not.  Soldiers  of 
 Theodosius  had  not  much  respect  for  Bishops. 
 Those  who  carried  the  news  of  the  deposition  of 
 Nestorius  to  Count  IrensDus  brought  back  to  the 
 Council  the  marks  of  their  ill-treatment  ^  Nes- 
 torius had  brought  his  own  guard  of  soldiers  and 
 a  great  number  of  peasants  and  others  from  the 
 worst    parts   of    Constantinople.     Candidian   had 
 
 "1  See  Tillemont,  S.  Cyrille,  Note  43.         ''  See  ab.  p.  Ixxiii. 
 '  Epist.  Memnon.  ad  Cler.  Const.  Cone.  Eph.  xict.  vi.  n.  14. 
 
 f  2 
 
Ixxxiv  PREFACE. 
 
 drawn  troops  from  the  garrison  at  Tripoli  in  Ly- 
 dia.  It  has  been  noticed  that  the  seamen  who 
 brought  S.  Cyril  were  ready  to  support  him,  and 
 the  peasantry  of  the  lands  of  the  see  of  Ephesus 
 to  support  Memnon.  The  whole  population  of 
 Ephesus  were  enthusiastic  in  behalf  of  the  ancient 
 doctrine,  as  they  shewed  by  their  exuberant  joy*, 
 when  the  sentence,  for  which  they  had  waited  from 
 morning  to  evening,  was  announced. 
 
 It  would  be  mere  matter  of  imagination  to  pic- 
 ture anything  further.  But  the  second  Council  of 
 Ephesus,  which  became  the  Latrocinium  under  the 
 guidance  of  Dioscorus,  was  called  just  as  legiti- 
 mately as  the  first. 
 
 However  this  may  have  been,  it  does  not  require 
 much  humility  to  think  that  S.  Cyril,  in  the  midst  of 
 the  events,  knew  more  than  we,  who  see  them  only 
 through  some  fragmentary  records  of  the  past. 
 Even  apart  from  the  menace  of  Candidian,  one  so 
 long-sighted  as  S.  Cyril  must  have  known  that  he 
 would  incur  the  grave  displeasure  of  Theodosius, 
 by  superseding  his  orders ;  that  there  was  a  strong 
 prima-facie  case  of  contravening  them  against  him ; 
 and  that  the  Emperor,  who  had  written  to  him  as  he 
 had,  was  not  one  to  be  trifled  with.  Yet  he  braved 
 it  all.  It  was  of  moment  to  the  Church,  that  the 
 heresy  of  Nestorius  should  be  condemned.  The  sen- 
 tence once  passed  could  not  be  reversed;  because  the 
 whole  Church  except  the  Antiochenes  agreed  in  it. 
 
 So  S.  Cyril  assented  to  the  wish  of  the  Council 
 not  to  delay,  and  braved  the  Emperor's  displeasure, 
 expecting  it  to  fall  on  himself  alone. 
 
 t  S.  Cyr.  Ep.  ad  Cler.  Const.  Cone.  Eph.  Act.  1,  n.  9. 
 
PREFACE.  IXXXV 
 
 His  earthly  future,  after  the  Council  was  over, 
 remained  for  some  time  in  the  balance.  Candidian 
 sent  to  the  Emperor  an  adverse  report";  John's 
 Conciliabulum  sent  their  complaints^,  as  if  they 
 had  been  the  Council;  Nestorius  sent  his  account^'; 
 S.  Cyril  was  not  heard.  Theodosius  first  condemned 
 the  condemnation  of  Nestorius ;  annulled  the  pro- 
 ceedings of  the  Council;  forbade  any  Bishop  to 
 leave  Ephesus,  to  come  to  his  Court  or  to  return 
 home  ^.  The  adherents  of  Nestorius  in  Constanti- 
 nople hindered  any  tidings  of  his  deposition  coming 
 both  by  sea  and  by  land "" :  Candidian  precluded 
 access  at  a  distance''.  S.  Cyril's  deposition  by 
 John's  Conciliabulum  was  reported  at  Constanti- 
 nople, as  if  it  were  the  act  of  the  Council  "^ ;  it  was 
 (S.  Cyril  understood)  consequently  deliberated  at 
 Court,  whether  he  should  not  be  banished  "^. 
 
 His  deposition  was  accepted,  and  he  himself  put 
 under  a  guard  of  soldiers  placed  even  at  his  bed- 
 room door.  Memnon  wrote  %  that  they  were  some- 
 times deprived  of  necessaries^,  were  insulted  by 
 the  rustics  and  the  rabble  which  Nestorius  had 
 brought.     S.  Cyril  was  at  peace.     He  wrote, 
 
 *  s  Since  the  letter  of  the  most  religious  and  Christ-loving 
 
 "  Acta  Conciliab.  init.  (post  Cone.  Eph.  Act.  i.) 
 
 "  Lit.  Conciliab.  ad  Imperat.  1.  c. 
 
 y  Nest.  &c.  Relat.  ad  Imp.,  Cone.  Eph.  Act.  i.  n.  6. 
 
 '^  Sacra,  ap.  Acta  Conciliab.  post  Cone.  Eph.  Act.  vi.  n.  3. 
 
 ^  Rescript.  Epp.  Const.,  Cone.  Eph.  Act.  vi.  n.  9 
 ^  Relat.  Cone.  lb.  n.  8.  <=  Relat.  Synod,  ad  Imp.  1.  c. 
 
 Act.  V.  n.  1.  and  more  fully  Relat.  2.  Act.  vi.  n,  12. 
 
 ^  Epist.  S.  Cyr.  ad  cler.  et  pop.  Const.  Act.  vi.  n,  13. 
 
 ^   Ep.  Memnon.  ib.  n.  14.  ^  iravrtov  o/aoS  toiv  iiriTrjSeLOJV. 
 
 g  Ep,  ad  Theopempt.  lb.  Act.  vi.  n.  18. 
 
IxXXvi  PREFACE. 
 
 Emperors  has  been  read,  in  whicli  it  was  said  that  the 
 deposing  of  the  three  was  to  be  accepted,  we  have  been 
 kept  in  ward,  not  knowing  what  will  be  the  issue.  But 
 we  give  thanks  to  God,  if  we  be  thought  worthy  for  His 
 Name's  sake  not  to  be  prisoners  only,  but  also  to  endure 
 all  besides.  For  it  is  not  without  its  reward. — As  the 
 blessed  David  says,  "  I  am  ready  for  the  scourge."  * 
 
 At  the  wish  of  the  Council,  he  employed  the 
 leisure  of  his  imprisonment  in  explaining  his  Ana- 
 thematisms ''. 
 
 The  Conciliabulum,  in  transmitting  '  the  Alexan- 
 drian's new  exposition  of  the  heretical  chapters,' 
 said  that  he  '  thereby  shewed  his  impiety  more 
 evidentl}^'.'  They  even  wondered  at  the  perseve- 
 rance of  the  Council,  notwithstanding  the  impri- 
 sonment of  Cyril  and  Memnon.  They  write  as  a 
 Synod, 
 
 '  ^  Count  John  holds  in  most  guarded  custody  Cyril  and 
 Memnon,  thrusting  [detrudens]  each  apart,  and  placing 
 a  multitude  of  soldiers  around  the  house  of  each.  Yet 
 not  even  thus  are  tliey  still,  who  turn  every  thing  up- 
 side down  and  have  filled  the  world  with  confusion  and 
 sedition,  but  acting  as  usual,  make  a  confusion,  and  set 
 in  motion  a  rule  against  themselves.  For,  being  ex- 
 communicated, they  have  audaciously  assumed  to  them- 
 selves the  ministry  of  the  priesthood,  &c.' 
 
 And  again  in  their  Epistle  to  Acacius  of  Berrhoea, 
 
 "Your  Religiousness  should  know  that  they  [the  Bishops 
 of  the  Council]  have  been  excommunicated  by  us,  be- 
 cause they  co-operated  with  the  insanity  of  the  heretic 
 Cyril  and  what  he  did  unlawfully  and  iniquitously,  and 
 
 h  Cone.  Eph.  P.  iii.  n.  1. 
 i  Orient.  Ep.  ad  suos  in  Const.,  Acta  Conciliab.  post  Act.  vi. 
 Cone.  Eph.  n.  20. 
 
 ^  Synodicon  c.  18.  i  I]),  c.  19. 
 
PREFACE.  IxXXvii 
 
 have  presumed  to  exercise  their  office  and  to  commu- 
 nicate with  the  condemned. — And  these  things  they 
 commit,  knowing  that  those  most  injurious  persons 
 Cyril  and  Memnon  have  been  thrust  [trusi]  away  and 
 are  kept  by  a  multitude  of  soldiers.  For  thrusting 
 [trudentes]  each  apart,  they  guard  them  night  and  day  ; 
 wherefore  let  your  Holiness  pray  &c.' 
 
 The  Bishops  of  the  Council  seem  also  to  have 
 thought  that  it  was  the  intention  of  the  Nesto- 
 rianisers  to  wear  them  out  to  undo  what  they  had 
 done.  A  brief  memorial  at  the  end  of  their  letter 
 to  the  Clergy  of  Constantinople  says, 
 
 <  m-yy-g  ^Ye  being  killed  with  the  heat  through  the  heavi- 
 ness of  the  air,  and  some  one  is  buried  almost  daily ;  so 
 that  all  the  servants  are  sent  home,  and  all  the  other 
 Bishops  are  in  the  same  state.  Whence  we  pray  your 
 Reverences  to  go  to  the  gracious  Sovereign  and  say  that 
 the  Synod  is  oppressed  by  those,  who  prevent  any  term 
 being  given,  so  that  we  are  altogether  perishing  by  ex- 
 haustion. But  your  Reverences  should  know,  that  al- 
 though they  press  upon  us  till  we  all  die,  we  will  not 
 do  any  thing  other  than  our  Saviour  Christ  has  taught 
 us  to  decree.' 
 
 The  cordon  was  drawn  with  all  safety  to  hinder 
 any  report  from  the  Council  reaching  the  Emperor's 
 ears.  It  was  snapped  by  a  mendicant.  The  Clergy 
 of  Constantinople  wrote, 
 
 ' "  Since  no  one  can  do  any  thing  against  God  (for  what 
 is  man?),  by  the  ordering  of  God  there  arrived  an  Epistle 
 written  from  Ephesus  to  the  holy  Bishops  and  monks 
 sent  by  a  beggar  who  tied  it  within  a  reed,  and  thus, 
 begging  and  carrying  his  reed,  brought  it.  Forthwith 
 all  the  monasteries  with  the  Archimandrites  arose  and 
 
 "*  Common,  ad  Cler.  Const.  Cone.  Eph.  Act.  vi.  n.  16. 
 "  Rescript.  Epist.  Const.,  Cone.  Eph.  Act.  vi.  n.  {K 
 
Ixxxviii  PREFACE. 
 
 went  to  the  palace.  The  holy  Dalmatius,  one  of  the 
 Archimandrites,  had  not  left  his  monastery  for  48  years, 
 but  remained  enclosed.  Our  most  pious  Emperor  went 
 to  him  and  saw  him.  There  being  ofttimes  earthquakes 
 in  Constantinople,  the  Emperor  ofttimes  requested  him 
 to  come  forth  and  say  litanies;  he  never  would.  But 
 when  he  was  praying  about  this,  a  voice  came  down 
 from  heaven  bidding  him  go  forth.  For  He  did  not 
 will  that  His  flock  should  perish  utterly.' 
 
 The  Archimandrite s,  who  were  admitted,  pre- 
 vailed. Theodosius  learnt  with  surprise"  that  while 
 the  Nestorians  had  free  ingress  and  regress,  the 
 deputies  of  the  Council  had  been  refused  access  to 
 him. 
 
 The  Emperor  tried  in  vain  to  reconcile  the  An- 
 tiochenes  with  S.  Cyril. 
 
 The  Antiochenes,  in  their  third  indignant  pro- 
 test p,  reproached  the  Emperor  with  their  obedi- 
 ence, reminded  him  that  the  East  was  no  small 
 part  of  his  Empire,  that  he  needed  the  true  faith 
 to  prevail  in  the  war  which  then  encircled  Africa, 
 that  God  would  fight  for  him,  if  he  would  defend 
 the  holy  faith,  and  would  not  allow  the  body  of  the 
 Church  to  be  cut  of,  but  it  would  be  cut  off,  if  the 
 meaning  superinduced  on  the  faith  by  Cyril  and 
 confirmed  by  others  should  stand ;  that  persons 
 intermixed  with  the  Churches  taught  the  doctrine 
 of  ApoUinarius  and  Arius  and  Eunomius,  and  un- 
 lawfully and  irregularly  exercised  the  office  of  the 
 priesthood.    They  conclude  with  the  prayer  that  he 
 
 «*  Emperor.  'If  it  be  so,  let  the  Bishops  who  have  arrived  come.' 
 Dalm.   'No  one  allows  them  to  come.'     Emp.  ' No  one  hinders.' 
 Dalm.  '  They  have  been  controlled  and  hindered  from  coming.' 
 P  Synodicon  c.  35. 
 
PKEFACE.  Ixxxix 
 
 would  not  allow  any  thing  to  be  stealthily  intro- 
 duced against  the  faith  of  the  holy  fathers  who 
 met  at  Nice.  If  after  this  admonition  before  God 
 the  Emperor  did  not  acquiesce,  they  'with  S.  Paul 
 shook  off  the  dust  from  their  feet  against  them, 
 saying,  "  AYe  are  clean  from  the  blood  of  all  men." 
 We  have  not  ceased  night  and  day,  from  the  time 
 we  came  to  the  holy  Synod  to  protest  to  the  Em- 
 peror, Judges,  soldiers,  priests,  and  laymen,  not 
 to  be  the  betrayers  of  the  faith  delivered  by  the 
 fathers.' 
 
 It  was  an  internecine  war,  continued  even  after 
 the  return  of  the  Eastern  Bishops  to  their  sees ; 
 the  Easterns  still  absolutely  demanded  the  depo- 
 sition of  S.  Cyril  Memnon  and  all  their  adherents, 
 and  that  their  teaching  should  be  proscribed. 
 
 S.  Cyril  shewed  his  peace-loving  disposition  on 
 his  return  to  Egypt.  The  Orientals  had  brought 
 upon  him  his  imprisonment,  its  privations  and  in- 
 dignities, and  the  prospect  of  banishment.  This 
 they  had  done  by  aping  a  Council,  yet  without  the 
 formalities  of  a  Council,  without  enquiring  into 
 anything  which  the  real  Council  had  done,  assum- 
 ing that  they  had  done  what  they  had  not  done — 
 formally  sanctioned  the  Anathematisms  which 
 S.  Cyril  had  framed,  not  as  a  rule  of  faith  but  to 
 cut  off  the  evasions  of  Nestorius,  and  that  these 
 Anathemas  were  heretical.  They  had  persuaded 
 the  Emperor,  that  their  40  Bishops,  who  repre- 
 sented one  Patriarchate,  were  the  Council  of  the 
 whole  world,  which  he  had  convoked.  Until  they 
 found  it  useless  to  mention  the  name  of  Nestorius 
 
XC  PREFACE. 
 
 to  the  Emperor'',  they  urged  his  restoration  and  the 
 deposition  of  S.  Cyril.  He  had  escaped  in  despight 
 of  them.  They  would  not  be  persuaded  that 
 Nestorius  was  the  heretic  which  he  was ;  and  they 
 would  repeat  that  S.  Cyril  was  an  Arian,  Eunomian, 
 Apollinarian,  although  they  must  have  known  that 
 at  the  least  he  was  neither  Eunomian  nor  Arian. 
 
 There  was  nothing  then  for  S.  Cyril  to  do  in  re- 
 gard to  them.  They  had  fallen  into  the  trap  which 
 Nestorius  had  laid  for  them  by  sending  the  Ana- 
 themas meant  to  test  his  own  sincerity,  without 
 the  Epistle  which  would  have  explained  them.  It 
 became  an  axiom  with  Theodoret  that  they  were 
 heretical.  S.  Cyril  then  could  but  wait.  S.  Sixtus 
 iii.,  a  peace-loving  Bishop  who  had  succeeded 
 S.  Celestine,  bears  him  witness  that  he  had  shewed 
 at  once  how  mindful  he  was  of  the  faith  and  how 
 regardless  of  contumelies,  which  he  suffered  glori- 
 ously, according  to  the  Apostle,  wishing  that  the 
 Churches  should  be  well-ordered,  rather  than  that 
 he  should  be  righted  himself ;  that  one  [Nestorius] 
 having  wrecked  himself,  he  was  anxious  that  all  the 
 rest  should  be  saved  out  of  the  waves.  '  The  same 
 mind  is  in  us  also ;  to  act  tenderly  towards  them, 
 when  they  cease  to  be  impious  towards  God.  Let 
 those  then,  who  will  to  return  to  the  right  way,  be 
 received.'     He  addresses  S.  Cyril  himself, 
 
 *  ''Hold  fast,  most  beloved  brother,  what  has  been  done 
 by  the  Council,  and  what  has  been  defined  by  us.  For 
 a  brother  dismisses  contumelies  which  benefit  him  be- 
 fore the  Lord  of  all.     For  such  contumely  is  victory. 
 
 1  Ep.  Theodoret.  ad  Alex.  Hierap.  Acta  2.  Conciliab.  n.  13. 
 '  Xysti  Ep.  ad  Cyr.  in  Cotcler.  Eccl.  Gr.  Mon.  T.  i.  pp.  46,  47. 
 
PREFACE.  XCl 
 
 Whence  lie  has  borne  meekly  all  the  sharp  blows,  nor 
 did  those  things  grieve  him,  wherein  he  now  rejoices ; 
 for  he  strove  for  a  crown.  For  he  knows  what  prizes 
 are  in  store  for  the  victors  in  such  conflicts.^ 
 
 S.  Sixtus  coincided  altogether  with  S.  Cyril,  but 
 spoke  strongly;  'let  him  [John]  know  that  he 
 shall  be  one  of  the  Catholic  body,  if,  undoing  all 
 undone  by  the  Synod,  he  shew  himself  a  Catholic 
 priest.' 
 
 S.  Cyril  required  nothing  for  himself.  The 
 Bishops,  whom  the  Emperor  assembled  at  Con- 
 stantinople, propounded  the  terms,  at  which  the 
 Emperor  was  '  exceedingly  pleased.' 
 
 '  ^  The  Bishop,  full  of  piety,  John  of  Antioch,  must 
 anathematise  the  doctrine  of  Nestorius,  and  acknow- 
 ledge in  writing  his  deposition ;  and  this  being  done,  the 
 Bishop  of  Alexandria  will,  out  of  love,  forget  altogether 
 and  regard  as  nothing  the  contumelies  which  he  endured 
 at  Ephesus,  very  grievous  as  they  were,  and  hard  to 
 endure.' 
 
 John's  party  would  not  accept  them.  The  first 
 conditions  of  peace  on  John's  side,  which  Aristolaus, 
 the  Emperor's  deputy,  selected  as  the  mildest  \ 
 were  in  fact,  of  unconditional  submission. 
 
 The  terms  were, 
 
 '"We  acknowledge  the  Nicene  Creed  as  sufficient, 
 but  the  letter  of  S.  Athanasius  to  Epictetus  explains  its 
 meaning.     We  abide  therefore  therein,  and  cast  off  all 
 
 «  S.  Cyr.  Ep.  ad  Acac.  Melit.  Cone.  Eph.  P.  3.  c.  35. 
 
 *  Ep.  Alex,  ad  Andr.  Samos.  Synod,  c.  58. 
 
 "  Propositiones  directae  ab  Acacio  Berrh.  Cyrillo  Alex,  in  Con- 
 
 cilio  &c.  Synodicon  c.  53.     The  Bishops  in  whose  names  Acacius 
 
 sent  it,   were   John  of  Antioch,   Alexander  Hierop.,   Macarius 
 
 of  Laodicea,  Andr.  Samos.,  and  Theodoret. 
 
XCU  PREFACE. 
 
 doctrines  recently  superinduced,  either  by  Epistles  or 
 Chapters,  as  disturbing  the  common  faith  : ' 
 
 i.  e.  lie  was  to  acknowledge  that  he,  not  Nestorius, 
 had  been  the  disturber  of  the  Church.  S.  Cyril  most 
 gladly''  received  the  Epistle  to  Epictetus",  but  shew- 
 ed them  that  their  own  copies  had  been  corrupted 
 by  heretics^.  For  the  rest,  he  said  that  to  withdraw 
 what  he  had  written  would  be  to  unsay  all  which 
 had  been  said  against  the  heresy  of  Nestorius.  He 
 was,  in  fact,  to  withdraw  by  his  single  act  Epistles, 
 of  which  one  had  been  accepted  by  the  Council  of 
 Ephesus,  individually  and  as  a  body,  the  other,  with 
 the  anathemas,  had  been  placed  among  its  Acts  (no 
 one  excepting),  and  undo  his  whole  work  at  the 
 dictum  of  John  and  five  other  Bishops. 
 
 The  Orientals  then  selected  a  wiser  envoy,  Paul 
 of  Emesa.  Yet  even  him  they  burthened  with  com- 
 plaints, '  as  if  some  things  had  been  said  and  done 
 wrongly '  in  the  Synod.  This  occasioned  the  only 
 reminiscence  of  the  past  ill-treatment,  '  '■  They  who 
 ought  to  seek  pardon  for  the  past,  how  do  they  add 
 fresh  contumelies?'  When  these  were  withdrawn, 
 S.  Cyril  says,  '  we  were  filled  with  gladness  of 
 heart ; '  and  '  contrary  perhaps  to  his  expectations,' 
 Paul  found  him  fully  disposed  for  peaces  S.  Cyril's 
 relation  shews  how  deeply  he  felt  the  rent  as  a 
 work  of  Satan.  He  accepted  at  once  a  Confession, 
 written  (John  said  in  his  letter  to  S.  Cyril)  '  by  us 
 
 ^  Gratissime. 
 «  Epist.  Joh.  Antioch.  per  Paul.  Emis.  Cyrillo,  Synod,  c.  80. 
 y  S.  Cyr.  Ep.  34.  ad  Joann.  fin.  p.  109.  Ep.  38.  ad  Success,  v. 
 fin.  p.  140. 
 
 ^  S.  Cyr.  Ep,  ad  Donat.  Cone.  Eph.  P.  3.  n.  38. 
 a  S.  Cyr.  Ep.  ad  Joh.  Ant.  Cone.  Eph.  P.  3.  c.  34. 
 
PREFACE.  XCIU 
 
 in  harmony^.'  He  gave  to  Paul  a  statement  of 
 faith,  wliich  John  accepted.  Paul  preached  in  the 
 great  Church  of  Alexandria  ^  '  The  people  cried 
 out,  This  is  the  Faith,  the  gift  of  God,  orthodox 
 Cyril.  This  we  sought  to  hear.'  S.  Cyril  wrote  to 
 John  the  exulting  letter,  beginning  with  the  words 
 of  the  Psalm,  '  Let  the  heavens  rejoice  and  the 
 earth  be  glad.  For  the  middle-wall  of  partition  is 
 dissolved ;  what  saddened  has  ceased ;  all  manner 
 of  discord  is  removed.  For  Christ,  the  Saviour  of 
 us  all,  has  bestowed  peace  upon  all  His  Churches.' 
 
 He  says,  in  a  sort  of  under-tone  to  Maximian  ^ 
 who  had  succeeded  Nestorius, 
 
 '  Strife  and  contention  reign  not  among  us,  but  we  have 
 all  one  mark,  looking  to  peace.  And  if  those  who  from 
 the  first  have  differed  in  opinion  from  us  and  cut  them- 
 selves off  from  us,  had  willed,  there  would  have  been  no 
 strife  or  difference  among  the  Churches.  But  blessed  be 
 the  Saviour,  Who  hath  lulled  the  storm  &c.' 
 
 It  was  S.  Cyril's  lot,  then  as  now,  to  be  mis- 
 understood. He  was  blamed  as  to  the  peace,  as, 
 before,  for  the  conflict.  Theodoret  could  not  but 
 acquiesce  in  the  acceptance  of  his  own  Synodal 
 letter,  but  held  it  to  be  directly  contradictory  of 
 the  twelve  Chapters  ^.  To  his  lord  and  truly  God- 
 loving  and  venerable  holy  father  Nestorius '  he 
 apologises  for  the  peace,  and  assures  him,  that  he 
 holds  Cyril  in  abhorrence,  as  being  the  author  of 
 all  the  disturbance  of  the  whole  world  ^     The  Nes- 
 
 ^  Cone.  Eph.  p.  iii.  n.  30.  It  is  translated  by  Dr.  Bright,  Hist. 
 of  the  Church,  pp.  350,  351.  «  Homil.  Paul.  lb.  n.  31. 
 
 d  Cone.  Eph.  P.  iii.  n.  39.  «  Ep.  171  ad  Joh.  Ant. 
 
 f  Ep.  172.  A  very  bitter  letter  against  S.  Cyril  is  ascribed  to 
 Theodoret  in  the  Synodicon  c.  121. 
 
XCIV  PREFACE. 
 
 torianizers  were  of  course  very  angry ;  but  he  had 
 to  explain  himself,  even  to  his  old  friend  Acacius  of 
 Melitene  as  also  to  others  ^.  He  whom  the  Orient- 
 als had  so  unrelentingly  persecuted  was  now  their 
 defender,  shewing  that  they  were  not  Nestorians, 
 and  trying  patiently  to  win  back  to  the  Commu- 
 nion of  the  Church  individuals  still  alienated. 
 
 He  had  to  bear  what  was  still  harder,  the  re- 
 proaches of  S.  Isidore,  to  whom  he  had  a  filial 
 affection ''.  S.  Isidore  ^  had  told  him  before  of  '  the 
 jeers  of  many  at  Ephesus,  as  if  thou  wert  wreaking 
 thine  own  enmity,  and  not  seeking,  as  one  orthodox, 
 the  things  of  Jesus  Christ.  For,  say  they,  he  is  a 
 nephew  of  Theophilus.' 
 
 He  had  again  set  forth  to  him  the  faith  of  the 
 Incarnation J  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, 
 
 * ''  Wondrous  man,  thou  oughtest  to  remain  ever  un- 
 changed, not  betraying  the  things  of  heaven,  nor 
 appearing  contradictory  to  thyself.  For  if  thou  com- 
 parest  what  thou  hast  now  written  with  thy  former 
 writings,  thou  wilt  seem  chargeable  with  flattery,  or  the 
 minister  of  ofi'-handedness,  yielding  to  vain-glory,  in- 
 stead of  imitating  the  strivings  of  all  those  great  holy 
 g  See  Tillemont  S.  Cyrille  d'  Alex.  Art.  126.  and  the  extracts  in 
 Liberatus  Breviariura  c.  ix.  '  De  Cyrilli  Epistolis  pro  Orientalibus 
 scriptis.'  ^  see  above  p.  viii.  »  S.  Isid.  Epp.  i.  310. 
 
 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, 
 k  lb.  32 1. 
 
PREFACE.  XCV 
 
 combatants,  who  endured  to  be  ill-treated  all  tbeir  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  say- 
 ings 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  present- 
 ed by  some  Nestorians  to  many  Quartodecimans 
 and  Novatians  who  wished  to  return  to  the  Church'. 
 S.  Proclus  sent  to  John  of  Antioch  a  Tome  contain- 
 ing Nestorian  passages  of  Theodore  (equally  spar- 
 ing his  name),  requesting  him  to  have  them  con- 
 demned. Maximus,  the  bearer,  contrary  to  his 
 instructions,  inserted  the  name.  The  Antiochenes, 
 after  this,  would  not  condemn  the  passages,  even 
 without  the  name  "".  Maximus  °,  an  Archimandrite, 
 came  to  Alexandria,  '  speaking  much  and  strongly' 
 against  the  Easterns,  the  '  orthodox  have  no  room 
 there  nor  freedom  to  speak  the  faith.'  '°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 
 
 ^  Cone.  Eph.  Act.  vi.  S.  Cp-il  says  that  it  was  the  Creed  of 
 Theodore,  in  his  Epistle  to  S.  Proclus  Ep.  54.  p.  199. 
 *"  Fac.  pro  def.  3  Capp.  viii.  2. 
 "  S.  Cyr.  Ep.  59,  ad  Cler.  et  Lampon.  p.  194.         «  lb. 
 
XCVl  PREFACE. 
 
 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  Nesto- 
 rius, 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  P.     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  i.     To  John  of  Antioch  he  wrote  ^  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  %  that  Theodore 
 had  died  in  the  communion  of  the  Church  ;  that  in 
 rejecting  his  Creed  the  Council  had  purposely  spar- 
 ed his  name,  lest  some  should  separate  from  the 
 Church ;  that  in  rejecting  the  blasphemies  of  Nesto- 
 rius 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 
 
 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 
 Irenseus,  that  S.  Cyril,  for  private  reasons,  suggested  this  censure 
 of  writings  of  Theodore.  q  S.  Cyr.  ad  Joann.  Ep.  51.  p.  195. 
 
 adAcac.Ep.52.p.  197.       '■  Ep.  51.  p.  196.      s  gp.  54^  p,  199^  200. 
 
PEEPACE.  XCVll 
 
 some  siispected  of  Nestorianism,  he  wrote  *  urging 
 the  reception  of  those  willing  to  return  to  commu- 
 nion, even  though  ashamed  to  own  their  fall. 
 
 Everywhere  he  is  the  peace-maker.  The  veteran 
 pilot,  who,  under  God,  had  guided  the  ship  through 
 the  storm,  sat,  watching  each  cloud,  as  it  arose. 
 His  one  thought  was,  'Peace  has  been  restored; 
 take  we  heed  that  it  be  not  again  broken.' 
 
 S.  Cyril  thought  it  indeed  right  to  correct  in 
 writinof  the  errors  of  Theodore  ;  but  this  disturbed 
 no  peace,  since  Theodore  was  gone.  Theodoret,  as 
 usual,  wrote  against  him,  but  Theodoret  had  not 
 S.  C3rrirs  accurate  Theological  mind.  S.  Cyril,  in 
 his  9th  Anathematism,  called  God  the  Holy  Ghost, 
 'the  Yery  own  Spirit  of  our  Lord  Jesus  Christ' 
 adopting  the  language  of  S.  Athanasius,  that  '"the 
 Holy  Spirit  was  the  Very  own  Spirit  of  the  Son.' 
 Theodoret  declaimed  chiefly,  as  if  S.  Cyril  had  said 
 this  of  the  Humanity  of  our  Lord,  not  of  His  God- 
 head ;  but  adds,  at  the  end,  the  sad  words, '  If  he  so 
 calls  Him  as  One  in  Nature  and  proceeding  from 
 the  Father,  we  will  receive  it ;  but  if,  as  having  His 
 existence /rom  the  Son  or  through  the  Son,  we  will 
 fling  it  away  as  blasphemous  and  ungodly.'  Theo- 
 doret could  not  have  been,  at  that  time,  acquainted 
 with  the  great  writers  before  him,  S.  Dionysius  of 
 Alexandria,  S.  Athanasius,  S.  Basil,  S.  Gregory  of 
 Nyssa,  Didymus,  S.  Epiphanius,  S.  Cyril  of  Jeru- 
 salem ",  who  used  the  '  from'  or  the  '  through'  which 
 he  '  flings'  from  him.     S.  Cyril's  well-weighed  and 
 
 t  Ep.  49.  p.  192.  1  Ep.  i.  ad  Serapion.  n.  32.  p.  681 
 
 ^  See  at  length  in  '  On  the  Clause  "And  the  Son,"  in  regard, 
 to  the  Eastern  Church  «fee'  pp.  113 — 123.  or  Preface  to  S.  Cyril's 
 Commentary  on  S.  John  T.  i.  pp.  xxi  sqq.  1874.  Oxf. 
 
XCVlll  PREFACE. 
 
 full  laiig-uaofe  lias  continued  to  teacli  man  until 
 now.  The  impetuous  language  of  Theodoret,  if  it 
 had  had  any  lasting  weight,  would  have  fostered 
 the  disbelief  of  any  relation  between  God  the  Son 
 and  God  the  Holy  Ghost,  contrary  to  our  Baptismal 
 Creed. 
 
 Theodoret  thought  good  to  defend  Theodore 
 against  S.  Cyril,  arguing  against  all  the  authorities 
 which  S.  Cyril  had  adduced '\  The  one  fragment 
 which  remains  is  written  sharply  -\  S.  Cyril  had  ex- 
 plained and  re-explained  his  Anathematisms  against 
 Theodoret's  attacks  ;  for  the  alienated  Antiochenes 
 had  to  be  reconciled,  and  a  breach  to  be  healed. 
 This  censure  of  his  work  against  Theodore  concern- 
 ed only  himself,  so  he  went  on  his  way  in  peace. 
 
 S.  Cyril's  strong  natural  love  has  been  inciden- 
 tally noticed  ^'.  One  could  hardly  picture  him,  such 
 as  he  has  been  ordinarily  represented,  in  advancing 
 years,  enfolding  and  kissing  the  letter  of  his  friend 
 Acacius,  Bishop  of  Meliteue,  enquiring  about  a 
 type  in  the  Old  Testament,  'the  scapegoat^.'  Yet 
 since  all  service  to  God  must  involve  self-denial, 
 perhaps  one  of  strong  natural  love  was  the  fitter 
 instrument  of  God  for  the  hard  service  of  that 
 dreary  warfare,  as  it  must  have  aided  him  in  the 
 congenial  office  of  reconciling  the  alienated. 
 
 Outward  events  give  but  little  insight  into  the 
 inward  mind.  S.  Cyril  is  now  chiefly  known  (as 
 far  as  he  is  known  at  all)  as  the  zealous  defender 
 of  the  Faith.     But  it  was  the  Faith  in  Him,  his 
 
 *•  Leont.  de  sect.  Act.  8.  B.  P.  x.  672.       »  Cone.  v.  Coll.  v. 
 y  by  my  son  above,  p.  xxix.  '  Ep.  36  ad  Acac.  p.l21. 
 
PEE  FACE.  XCIX 
 
 God  and  his  All.  Many  must  have  been  his  peace- 
 ful years  befoi^e  he  was  called  out  by  the  needs  of 
 his  own  people,  to  defend  the  truth  of  God  against  a 
 living*  assailant.  His  work  against  the  Emperor  Ju- 
 lian (which  even  his  opponent  Theodoret  admired  ^*, 
 in  the  midst  of  his  hottest  hostility)  was  written, 
 he  says,  on  the  exhortation  of  many,  because  the 
 heathen  perplexed  Christians,  alleging  that  he  was 
 not  refuted,  because  he  could  not  ^.  This  then  too 
 was  wi'itten  out  of  a  love  for  souls.  He  himself 
 explained  to  Nestorius  that,  in  his  book  on  the  Holy 
 Trinity,  he  had  written  some  things  akin  to  what 
 he  then  wrote,  but  with  no  reference  to  him,  since 
 it  was  written  before  Nestorius  himself  wrote. 
 
 Controversy  was  not  his  natural  element.  Cas- 
 siodorus  counts  him  among  those  who  were  said*'  at 
 least  to  have  commented  on  the  whole  of  Holy  Scrip- 
 ture. His  Commentaries  are  the  largest  portion  of 
 His  extant  works,  yet  these  are  but  a  part  of  a 
 larger  whole''.  From  these  peaceful  meditations 
 on  God's  word  he  was  roused  by  the  disturbance  of 
 his  monks  through  writings  of  Nestorius. 
 
 '^  mentioned  Ep.  83. 
 
 ^  Prsef.  ad  libb.  c.  Julian.  0pp.  T.  vi.  P.  ii.  p.  6.  Aub. 
 
 •=  *  Terunt.'  Cassiod.  Prsef.  ad  Institt.  init. 
 
 **  His  Commentaries  on  select  passages  of  the  Pentateuch,  on 
 
 Isaiah,  the  Minor  Prophets,  S.  John,  are  known  to  all,  as  forming 
 
 four  out  of  the  seven  volumes  of  his  works.     Besides  these,  much 
 
 of  the  Commentary  on  the  Gospel  of  S.  Luke  has  been  preserved 
 
 in  the  Syriac  [published  with  a  translation  by  Dr.  Payne  Smith]. 
 
 j  Fragments  of  the  Commentary  of  the  Epistles  to  the  Romans,  the 
 
 I  Corinthians,  and  the  Hebrews  were  recovered  from  Catenae  by 
 
 Cardinal  Mai  and  Dr.  Cramer.     The  Collection,  weeded  of  some 
 
 passages  wrongly  ascribed  to  S.  Cyril  (as  is  the  wont  of  Catenae), 
 
 was  edited  by  my  son :  some  things  were  added  from  a  MS.  of  Mount 
 
 Athos,  and  the  Svriac  MSS.  in  the  British  Museum  [S.  Cyril. 
 
 o-  2 
 
C  PREFACE. 
 
 It  lias  been  noticed  already'  that  types  of  our 
 Lord  were  the  chief  object  of  interest  to  him  in  his 
 first  book  on  the  Pentateuch,  '  on  the  adoration  in 
 spirit  and  in  truth  :'  his  faith  in  the  Incarnation 
 and  our  union  to  God  through  It,  are  naturally 
 prominent,  as  indeed  it  gleams  through  every- 
 where K  His  was  the  exact  contrary  of  the  mind  of 
 Theodore  of  Mopsuestia  of  the  Antiochene  school : 
 as  has  been  said  of  our  Bishop  Home  and  another, 
 '  the  one  sees  Christ  every  where,  the  other  no 
 where.'  A  mind  Avhich  so  meditates  on  God's 
 word,  not  on  particular  expressions,  but  on  the 
 whole,  is  not-  that  of  the  fierce  controversialist 
 which  some  of  late  have  pictured  him. 
 
 It  remains  only  to  collect  what  has  been  said  as 
 to  the  contents  of  this  volume. 
 
 i.  The  Five  books  against  Nestoriiis.  'These,'  it 
 has  been  said  ^,  '  may  be  well  called,  a  Defence  of 
 S.  Proclus.     For  S.  Cyril  in  it  mainly  answers  the 
 
 in  J).  Joan.  Evang.  Vol.  iii.  Oxou.].  Various  old  authorities  say 
 that  he  also  wrote  a  Commentary  on  S.  Matthew,  (Tillemont, 
 S.  Cyr-  d'Alexandrie  Art.  158,  v.  fin).  [The  fragments  on  the 
 Acts  and  Catholic  Epistles,  published  by  the  Abbe  Migne,  did  not 
 appear  to  my  son  to  furnish  evidence  of  having  formed  a  part  of  a 
 regular  Commentary  1.  c.  p.  441.  445].  Of  the  O.T.  large  frag- 
 ments of  the  Commentary  on  the  Psalms  and  fragments  of  a  Comm. 
 on  Jeremiah  have  been  recovered  by  Card,  Mai.  It  is  certain  that 
 he  wrote  a  Commentary  on  Ezekiel.  There  are  not  a  few  frag- 
 ments of  his  Comment,  on  the  Canticles.  He  also  wrote  on  the 
 ■book  of  Wisdom.  (See  Card.  jVrai  Bibl.  Nov.  Patr.  T.  iii.  Prtef.) 
 «  see  ab.  p.  x.  ^  see  ab.  p.  xix. 
 
 g  Garnier,  Pref.  to  '  the  fifth  Sermon  of  Nestorius  de  Deo  nato 
 et  Virgine  ©eotokw,  the  second  against  S.  Proclus,'  in  his  edition 
 of  Marius  Mercator  P.  2.  p.  29. 
 
PREFACE.  Cl 
 
 sermons  preached  by  Nestorius  against  S.  Proclus. 
 For  the  first  two  books  are  on  the  Virgin  being 
 (deoTOKo^;^  and  the  term  '  birth '  ascribed  to  God  ; 
 the  third  is  of  His  being  our  Priest,  Who  is  God ; 
 the  fourth  and  fifth  are  for  the  most  part  on  God 
 suffering  and  dying.' 
 
 S.  Cyril  himself  says  that  he  undertook  the  work 
 with  reluctance,  but  that  the  homilies  were  written 
 in  a  popular  and  attractive  style  and  were  full  of 
 heavy  accusations  against  the  doctrines  of  the 
 truth,  and  left  him  no  choice  '\  Nestorius  is  not 
 named  in  it.  Hence  it  has  been  inferred  that  the 
 work  was  written  before  the  Council  of  Ephesus'. 
 Photius  notices  that  '  in  the  first  book,  he  refutes 
 six  heads  of  the  blasphemies  of  Nestorius ;  in  the 
 second,  14 ;  in  the  third,  6 ;  in  the  fourth  and 
 fifth,  7  each.'  He  addsJ  that  'his  mode  of  inter- 
 pretation is  framed  according  to  his  wonted  way 
 of  expression,  yet  brought  down  to  a  lower  style.' 
 
 ii.  The  Scholia  are  said  by  Photius  to  '  contain 
 much  which  is  useful.'  S.  Cyril,  with  his  wonted 
 simplicity,  speaks  of  them  as  '  *"  brief  expositions  of 
 the  dispensation  of  Christ,  very  good  and  useful.' 
 A  modern  writer  says,  '  ^  The  value  of  the  work 
 may  be  inferred  from  this,  that  scarce  any  subse- 
 quent writer,  who  employed  the  authority  of  Cyril 
 in  explaining  the  mystery  of  the  Incarnation,  failed 
 to  take  a  passage  or  more  from  the  Scholia.'  This 
 work  also  was  quoted,  with  two  other  passages  of 
 S.  Cyril,  among  the  testimonies  from  the  books  of 
 Catholic  fathers,  appended  to  the  Epistle  of  S.  Leo 
 
 h  p.  4.  i  Tillemont  Art.  S.  Cyrille  d' Alex.  c.  156. 
 
 J  cod.  169.     ^  Common,  ad  Eulogiiim.  Cone.  Eph.  P.  3.  n.  37- 
 '  Gamier  Prfef.  in  Scholia  in  M.  Mercator.  p,  218. 
 
Cll  PREFACE. 
 
 to  the  Emperor  Leo  "\  It  closed  the  collection  laid 
 before  the  Council  of  Chalcedon  "^  and  then  ensued 
 the  acclamations,  '  Eternal  be  the  memory  of 
 Cyril. — Leo  and  Cyril  taught  alike.'  It  is  quoted 
 even  by  Theodoret°  with  sayings  of  19  other 
 fathers,  in  proof  that  '  Saints  distinguished  the 
 Natures  after  the  Union.'  He  alleges  three  places 
 from  it  P,  two  from  his  Commentary  on  the  Epistle 
 to  the  Hebrews  'J,  one  from  the  Epistle  to  Nesto- 
 rius  %  one  from  the  defence  against  the  Easterns  % 
 and  two  more  not  identified.  The  Scholia  are 
 quoted  also  by  Facundus',  Leontius  of  Byzantium", 
 and  S.  Ephrem  of  Antioch  repeatedly "".  They  not 
 only  quote  it  as  S.  Cyril's,  but  confirm  the  faith  by 
 testimonies  from  it. 
 
 It  was  translated  into  Latin  by  S.  Cyril's  con- 
 temporary, Marius  Mercator.  It  is  extant  also  in 
 a  Syriac  translation,  from  which  my  son,  here  and 
 there,  corrected  or  explained  the  Latin  text  of 
 Mercator. 
 
 Gamier  remarks  upon  the  careful  arrangement 
 which  S.  Cyril  employed  in  its  construction.  '  He 
 first  explains  single  words ;  what  is  Christ ;  what, 
 Emmanuel ;  what,  Jesus ;  what,  One ;  what,  Union. 
 Then,  he  turns  to  the  propositions,  commonly  used 
 
 "^  Ep.  165  eel.  Ball. 
 >i  Cone.  Chalc.  Act.  ii.  fin.     The  passages  quoted  are  from  c.  4. 
 init.,  below  p.  189.  and  c.  13.  p.  201.         «  Dial,  ii,  fin. 
 
 P  §  4  init.  bel.  p.  189.  §  13.  bel.  pp.  200,  201.  §  27.  bel.  p.  215. 
 'i  See  my  son's  S.  Cyrilli   Comm.  in  D.  Joann.  T.  iii.  App. 
 pp.  420,  421.  r  S.  Cyr.  0pp.  T.  v.  P.  ii.  p.  23.  Aub. 
 
 «  lb.  T.  vi.  p.  157  sq.  • 
 ^  pro  defens.  3  Capp.  L.  vi.  3.  xi.  7. 
 "  c.  Nest,  et  Eutych.  L  i.  quoting  c.  35  bel.  p.  224. 
 ""  in  Photius  cod.  229. 
 
PREFACE.  cm 
 
 herein,  and  discusses  in  what  way  Christ  is  One ; 
 Emmanuel,  One ;  Jesus,  One ;  i.e.  One  Lord,  &c. 
 Further,  how  the  Word  is  said  to  have  been  '  emp- 
 tied,' united  with  the  flesh,  made  Man,  and  yet  not 
 therefore  changed,  or  ceasing  to  be  Grod.  Thence, 
 how  Christ  is  not  a  man  ®€0(l>6po<i,  [bearing  God,] 
 or  inspired  by  God,  but  is  really  man-God  [better, 
 God-Man]  ;  then,  in  what  way  the  Word  is  said  to 
 dwell  in  us,  to  be  sent  to  us,  to  have  His  own 
 proper  Body,  and  how  the  Holy  Virgin  is  said  to 
 be  Theotocos.  Lastly,  that  the  Only-Begotten, 
 appearing  in  visible  flesh  is  called  God  and  Man ; 
 how  He  suffered  :  in  which  last  he  refutes  those 
 who  suppose,  that  things  belonging  to  man  can  be 
 spoken  of  God,  relatively  only.  I  have  already 
 said,  that  almost  every  chapter  is  full  of  distinc- 
 tions useful  in  turning  aside  the  objections  of 
 heretics.'  Photius  divides  it  into  ten  heads  ; 
 '  y  These  things,'  he  said,  '  are  clearly  explained 
 in  it  ;  What  is  Christ  ;  in  v^^hat  way  the  word 
 '  Emmanuel '  is  to  be  understood,  and  what  is 
 '  Jesus  the  Christ ; '  and  in  what  respect  the  Word 
 of  God  is  called  Man ;  then,  in  what  respect  the 
 Word  of  God  is  said  to  have  been  emptied ;  and 
 how  Christ  is  One,  and  how  Emmanuel  is  One ; 
 and  what  we  say  is  the  Union,  and  about  the  coal 
 which  Elias  saw,  and  other  things  like  these.' 
 
 iii.  That  Christ  is  One.  The  treatise  must  have 
 been  written  after  the  condemnation  of  Nestorius, 
 since  he  is  refuted  by  name  in  it.  It  must,  how- 
 ever, have  been  written  not  later  than  A.  D.  441, 
 since  it  is  quoted  by  Andrew  of  Samosata.     It  is 
 
 y  Cod.  169. 
 
CIV  PREFACE. 
 
 quoted  with  praise  by  S.  Eulogius ''  and  Leontius 
 of  Byzantium ^  .  .  The  Pere  Garnier  says  of  it; 
 '  ^  Eo  nihil  exactius  elucubratiusque  ad  historian! 
 dogmatis  Cyrillus  scripsit,  ut  videatur  opus  artificis 
 prjBcedentibus  laboribus  absolute  eruditi.' 
 
 iv.  S.  Cyril  wrote  the  three  books  against  Dio- 
 dore  and  Theodore  of  Mopsuestia  and  that  against 
 the  Synousiastse  or  Apollinarians  at  a  later  period, 
 when,  the  writings  of  Nestorius  being  proscribed, 
 Nestorianisers  betook  themselves  to  those  of  Dio- 
 dore  and  Theodore,  the  real  originators  of  Nesto- 
 rianism.  The  fragments  have  been  collected  with 
 great  pains  from  every  source,  hitherto  known. 
 Some  were  ready  at  hand,  having  been  collected 
 for  the  5th  General  Council,  and  embodied  in  its 
 Acts ;  others  were  collected  by  John,  Bishop  of 
 Cgesarea,  in  his  defence  of  the  Council  of  Chalce- 
 don,  which  is  still  extant  in  MS.,  in  Syriac  and  in 
 Greek  at  Venice  and  at  Cairo  (where  my  son  saw 
 it) ;  others  by  Severus  of  Antioch ".  The  sources, 
 whence  the  extracts  are  derived,  are  mentioned  in 
 the  notes.  The  originals,  as  extant  in  Greek  and 
 Syriac,  are  among  the  collection  of  Fragments  ap- 
 pended to  my  son's  third  volume  of  S.  Cyril's 
 Commentary  on  S.  John 'I  It  is  the  completest 
 collection  extant. 
 
 S.  Cyril  was  my  own  early  teacher  on  the  connec- 
 tion of  the  doctrine  of  the  Incarnation  and  the 
 Holy  Eucharist,  which  Hooker  all  but  reached.    It 
 
 ^  in  Photius  Cod.  230.  p.  272  Bekk.       «  Act.  10.  p.  329.  d.  e. 
 ^  Diss.  1°'«  de  hseresi  et  libris  Nestorii,  in  his  edition  of  Marius 
 Mercator  p.  319.  c  «^ec  beloAv,  p.  321  note. 
 
 ^  S,  Cyrilliin  B.  Joannis  Evang.  Vol.  iii.  e  Trpogr.  C'lar,  1872. 
 
PREFACE.  CV 
 
 was  at  my  wish  that,  in  his  uniform  fiUal  love,  my 
 son  took  as  the  central  work  of  his  life,  to  make 
 the  text  of  his  works  as  exact  as  it  could  be  made. 
 For  this  he  visited  libraries  in  France,  Spain,  Italy, 
 Germany,  Russia,  Mt.  Athos,  Cairo,  Mt.  Sinai,  and 
 applied  to  this  the  knowledge  of  Syriac,  which  he 
 had  perfected  in  view  of  another  object  which  I 
 had  suggested  to  him,  the  re-editing  of  that  now' 
 much  undervalued  Critical  authority,  the  Peshito. 
 Almighty  God  was  pleased  to  break  off  the  work 
 "  in  the  midst  of  the  years."  If  in  this  completion 
 of  his  Preface  to  his  volume  I  have  cleared  any 
 thing  as  to  the  self -forgetful,  God-devoted  charac- 
 ter of  my  early  Benefactor,  S.  Cyril,  thanks  be  for 
 this  also  to  Him  Who  gave  and  Who  took  away. 
 
 E.B.P. 
 
 Christmas  Eve,  1881. 
 
CONTENTS. 
 
 t'E  BOOKS  AGAINST  NESTOIUUS. 
 Tome  I. 
 
 Page. 
 
 1 
 
 Tome  II. 
 
 38 
 
 Tome  III. 
 
 81 
 
 Tome  IV. 
 
 125 
 
 Tome  V. 
 
 155 
 
 THE  SCHOLIA. 
 On  the  Incarnation.  185 
 
 THAT  CHRIST  IS  ONE. 
 
 By  way  of  dispute  with  Hermias.  237 
 
 FRAGMENTS  OF  TREATISE 
 
 AGAINST    DiODORE,    BiSHOP    OF    TaRSUS.  320 
 
 FRAGMENTS  OF  TREATISE 
 
 AGAINST  Theodore,  of  Mopsuestia.  337 
 
 FRAGMENTS  OF  TREATISE 
 
 AGAINST    THE    SyNOUSIASTS.  363 
 
ERRATA. 
 
 p.  19,  note  k,  col.  2,  line  11,  before  in  a  slig^htly,  insert  as  part  of  the 
 Sixth  Actio  of  the  Council. 
 
 lb.  line  22,  for  A.  D.  430  read  A.  1).  Wl. 
 
 p.  22,  note  o,  line  A,  for  A.  D.  430,  rend  A.  D.  429. 
 
 p.  .57,  note  x,  line  ^,for  §  20,  rend  §  2."». 
 
 p.  1 14,  note  h,  line  3,  for  A.  D.  430,  read  A.  D.  429. 
 
 p.  189,  note  g,  line  5,  for  of  this  John  nothings  else  seems  to  be  l<nown, 
 read  see  below,  p.  321. 
 
 p.  298,  marg.,  ybr  Jer.  xxiii.  6,  read  Jer.  xxiii.  16. 
 
 p.  318,  marg.,/br  Bar.  iii.  38,  read  Bar.  iii.  37. 
 
CYRIL 
 
 THE   MOST   HOLY  ARCHBISHOP  OF  ALEXANDRIA 
 
 FIVE-BOOK  CONTRADICTION  OF  THE  BLASPHEMIES  OF  NESTORIUS 
 
 OR    THE    FIVE    TOMES    OF    S.  CYRIL. 
 
 Truth  of  human  writings  must  be  tested  by  Scripture.  Arian  errors  and  against 
 Holy  Ghost.  Errors  of  heretics  on  their  heads.  Nestorius'  book  of  Homilies. 
 S.  John  i.  1,3, 14, 18.  True  Union  of  Person.  Mother  of  God.  "Made  Flesh;" 
 Manichees  have  no  plea;  without  it,  the  curse  and  decay  would  still  have 
 been  our  lot.  "  Mother  of  God"  except  it  express  a  Truth,  may  no  ways 
 be  allowed.  '  Passed  through,'  objected  to.  To  be  Incarnate,  belongs  to  one 
 who  was,  before  He  was  Man.  "  Mixture  "  of  old  used  in  right  sense. 
 One  of  Nestorius'  sermons  quoted  as  owning  God  and  Man  in  one. 
 (Tvyd(peia.  A  mother,  mother  of  a  man,  though  the  body  only  is  taken  of 
 her.  Elizabeth  mother  of  S.  John  the  Baptist.  Eusebius  of  Dorylaeum  op- 
 poses Nestorius  in  church.  God  the  Son  had  two  Births.  The  Creed  of 
 Nicea  on  the  Incarnation.  The  Creed  recited.  Nestorius  cites  from  that 
 of  Constantinople.  "Incarnate"  begotten  after  the  flesh.  If  it  did  but  mean 
 indwelt  it  would  be  common  to  all.  S.John's  most  careful  accurate  lan- 
 guage. That  the  Virgin  Mary  bare  God,  does  not  exclude  the  Eternal 
 Generation,  nor  render  her  an  object  of  worship. 
 
 Those  wlio  wish  to  explore  tlie  lioly  Scripture  and  who 
 drive  away  negligence  in  doing  so,  and  thirst  rather  for 
 the  attainment  thereof,  and  apply  themselves  vigorously 
 and  apart  from  all  sloth — the  being  in  every  good  shall  be 
 their's,  for  they  fill  their  mind  with  the  Divine  Light :  and 
 then  applying  it  to  the  doctrines  of  the  Church,  they  admit 
 every  thing  that  is  right  and  unadulterate,  and  that  most 
 readily,  and  lay  it  up  in  the  hidden  treasures  of  their  soul, 
 and  rejoice  as  much  in  what  they  in  their  desire  of  know- 
 ledg^e  have  collected, as  others  who  are  worldly^,  in  insati-  ^rjayKaTi, 
 
 *=  .  .  -^     •"  Thy  fiiov 
 
 ably  collecting  Indian  gems  or  gold,  yea  rather,  yet  more  : 
 for  wisdom  is  better  than  costly  stones,  and  every  ^recions  Prov.viii. 
 thinff  is  not  worthy  of  her,  as  it  is  written.     For  I  say  that     * 
 they  who  are  wise  and  prudent  and  skilled  in  the  Divine 
 doctrines,  ought  to  remember  what   has  been  profitably 
 written  by  one  of  the  holy  Disciples,  Brethren  try  the  spirits  j  g,  john 
 whether  they  he  of  God.     And  the  Divine  Paul  says  that  to  ^^"  ^" 
 the  saints  has  been  given  discerning  of  spirits.  iCor.xJi. 
 
 6f    - 
 
2     E.  Scripture  the  test  of  all  things.     Price  of  the  soul. 
 
 AG.  NEST.  For  the  one  wlio  say  Lord  Jesus,  will  say  it  none  otlier- 
 iCor.xii.  ^igg  i^jjg^^  through  the  Holy  Ghost:  and  they  who  out  of 
 
 unlearning  let  loose  a  contradicting  tongue  against  them, 
 lb.  and  wherein  those  think  rightly,  these  all  but  say  Jesus 
 
 Anathema,  from  Beelzebub  will  they  do  so.     We  must  then 
 
 studying  to  prove  all  things   subtilly  and  in  a  finished 
 
 'Stea-jMi-   manner^   and  with   mind   awake,  light  on    the   writings 
 
 fv/xipws  ^^  certain,  and  test   skillfully   what  words   they   use  of 
 
 Christ  the  Saviour  of  us  all,  and  imitate,  and  that  aright, 
 
 ,  the  most  approved  and  experienced  of  money  dealers,  who 
 
 /j.r)fifvoy,  admit  proved  coin,  and  diligently  reiect  the  counterfeit 
 subject  to        ^        \      „         ^        '         ,  .       ,       ,  ,  n  V,      1  .       . , 
 
 fiwfios,      and  amiss  ^.     And  to  this  the  blessed  raul  invites  us  say- 
 
 iThes's.    ing,  Be  ye  sMlful^  hanlcers, prove  all  things,  hold  fast  that 
 
 V.  21,  22.  i^}^{(,]j^  ig  good,  abstain  from  every  form  of  evil.     And  it  is  in 
 
 other  ways  also  all-disgraceful  and  unseemly,  that  in  the 
 
 affairs  of  this  life  we  should  be  seen  no  whit  sparing  of 
 
 what  conduceth  to  profit,  but  rather  make  it  of  moment  to 
 
 aim  and  strive  after  those  things  whereby  we  may  live 
 
 splendidly,  and  neglect  things    so  sacred  and  count   for 
 
 nothing  the  salvation  of  the  soul,  but  let  it  sink  down  in 
 
 pits  and  swamps,  sometimes  exposing  unto  the  mere  plea-  \ 
 
 sure  of  those  who  choose  to  say  what  they  ought  not,  our 
 
 « avafxi-   mind,  not  vigilant  *  for  the  truth,  nor  choosing  to  search  ■ 
 
 ovTa        diligently  what  is  the  true  and  profitable  meaning  of  what 
 
 has  been  read,  what  the  perverted  one  and  that  outsteps 
 
 accuracy  in  doctrine  and  works  loss  in  the  soul  that  looks 
 
 to  it.    Yet  to  the  soul  is  there  nought  equal  in  value  in  their 
 
 sight  who  are  perfect  in  understanding. 
 
 We  must  try  therefore  and  that  most  straitly,  writings   . 
 
 on  the  Divine  doctrines,  and  if  any  should  go  along  with 
 
 the  sacred  Scriptures  and  speed  its  clear  and  most  unerring 
 
 ^HaraKpo-  Way  therein,  let  it  be  acclaimed  ^  by  us  too  with  testimonies 
 
 to  its  orthodoxy :  but  if  it  form  its   language  cold  and 
 
 6  fifixcc-    astray  and  amiss^,  yea  rather  giver  of  destruction  to  the 
 
 Isrxxx.  I'eaders,  let  it  hear  from  every  mouth.  But  ye  are  uttering 
 
 lOLXX.  and  telling  us  another  error  ^. 
 
 a  Tp6<pifioi,  reared  up,  unless  it  be  an  tion  itself  see  Translation  of  S.  Cyril's 
 
 error  of  the  single  Manuscript  which  homilies  on  S.  Luke  by  the  Very  Rev. 
 
 has  preserved  to  us  this  work  for  the  R.  P.  Smith,  p.  149  note  y. 
 
 usual  S6ki^oi,  approved.     For  the  cita-  b  S.  Cyril  appears  to  take  this  not 
 
Errors  against  Son  &  Holy  Ghost  :  we  hold  the  Truth.    3 
 
 Therefore  either  let  tliein  make  the  tree  good  and  his  fruit  BooKi. 
 good,  or  let  them  make  the  tree  corrupt  and  his  fruit  corrupt ;  fjj^g"' 
 for  tlie  good  man  out  of  the  good  treasure  of  his  heart  bring-  ib.  35. 
 eth  forth  good  things,  and  the  evil  man  out  of  the  evil  treasure 
 of  his  heart  hringeth  forth  evil  things,  according  to  tlie  un- 
 lying  word  of  the  Saviour.     For  the  god  of  tJiis  world  blinded  2  Cor.  iv. 
 the  understandings  of  the  unbelieving  heretics,  lest  the  light 
 of  the  gospel  of  the  glory  of  Christ  should  shine  :  and  they 
 have  been  deceived  manifoldly.     For  some  (miserable!)  say 
 that  the  Word  sprung  of  God  the  Father  is  lesser  than 
 He  that  begot  Him,  and  have  not  shuddered  at  apportion- 
 ing to  Him  an  alien  and  slave-befitting  measure ;  others, 
 whetting  against  the  Holy  Ghost  their  unholy  and  intem- 
 perate mouth,  do  rightly  hear  the  Prophet  say,  But  draw  isa.  ivii. 
 YE    7iear    hither,  ungodly  sons,  seed  of  the  adulterers  and   ' 
 the  tvhore,    against   Who7n  did   ye   sport   yourselves  ?  and 
 against  Whom  oyened  ye  your  mouth  and  on  Whom  let  loose 
 your  tongue  ?  are  ye  not  children  of  destruction,  a  laivless 
 seed  ?     But  these  shall  loalk  in  their  own  light  and  find  the  ib.  1,  il. 
 flames  that  themselves  kindled:  for  us  whose  care  is  ortho- 
 doxy, it  is  meet  that  we  should  give  a  wise  and  accurate 
 account  of  each  of  the  Divine  doctrines  and  should  shun 
 the  charges  [put  forth  by]  their  unbridled  mouth,  lest  in 
 ought  stumbling  and  sinning   against   the   brethren   and  1  Cor. 
 wounding  their  iveak  conscience,  we  sin  against  Christ.     Let  ^"^*     * 
 us  therefore  hearken  unto  Him  Who  saith,  If  the  enemy  Ps.  iv. 
 had  reproached  Me,  I  could  have  borne  it,  and  if  he  that  hated 
 Me  had  spoken  proudly  against  Me,  I  wotdd  have  hid  Myself 
 from  him,  but  thou,  a  man  Mine  intimate.  My  guide  and 
 My  friend,  ivho  sweetenedst  food  together  with  Me,  in  the 
 house  of  God  tve  went  in  harmony.     But  let  these  things 
 go  upon  the  heads  of  the  enemy,  who  war  against  the  glory 
 of  our  Saviour,  and  esteem  blasphemy  against  Him,  their  de- 
 licate meat ''' :  for  us  it  is  meet  and  necessary  (as  I  said)  that  7  rpvcp^y 
 we,  zealous  to  savour  those  things  that  please  Him,  should 
 aot  follow  [doctrine]  which  is  alien  from  truth  or  which  di- 
 «rerges  in  any  other  direction,  and  tends  to  decay,  [but  fol- 
 
 umperatively  as  in  the  Septuagint  but  283  (where  it  should  probably  have 
 as  Indicative:  cf,  in  xii  Prophetas  253  been  translated  as  here),  635  O.T.]  _, 
 "i,  278  a  ;  in  S.  Joan.  v.  34.  viii.  38.  [pp. 
 
 b2 
 
4     8.  John  proclaims  God  the  Son  God  :  and  become  Man, 
 
 AG.  NEST,  low]  tliat  wliicli  is  for  the  good  of  our  flock  and  is  crowned 
 
 by  tlie  Truth  itself  with  testimonies  to  its  rightness  ^ 
 
 Y  ]y  g        And  this  I  say  having  met  with  a  certain  book  compiled 
 
 ofNesto-  Ijysome  one,  havins-  alara^e  collection  of  homilies,  orderly 
 rius'  ser-      -^  .,  tt-  •       t      ^  ■         •       i 
 
 mons        and  systematically  arranged  and  m  no  wise  lacking  m  due 
 
 appliances  for  the  reader.     And  if  ought  had  been  said  by 
 
 its  author,  which  by  passing  into  forgetfulness  should  come 
 
 to  nought,  I  would  have  deemed  it  a  duty  both  myself  to 
 
 hold  my  peace  and  to  counsel  others  to  do  the  same ;  lest 
 
 8  iKrAirws  things  so  unmeetly  ^  and  unheedfully  said  should  become 
 
 known  to  many  others,  and  to  those  after  us.  But  since  a 
 multitude  of  blasphemies  has  been  heaped  into  this  book 
 and  some  great  accusation  has  been  made,  baying  against 
 the  doctrines  of  the  truth,  how  was  it  not  necessary  that  we 
 
 9  afrairo-  in  turn  should  (so  to  say)  strip  for  combat  ^  and  should  fight 
 
 in  behalf  of  its  readers,  that  they  may  not  take  harm  thence, 
 
 but  may  rather  know  how  to  repulse  bravely  the  damage 
 
 from  what  is  unrightly  said  ?  For  the  Divine  John  was  called 
 
 _S,  Mark   by  Christ  the  Saviour  of  us  all  the  Son  of  thunder,  and  with 
 
 reason,  for  that  he  well-nigh  sounded  forth  o'er  all  beneath 
 
 the  heaven  and  thundered  over  the  earth,  uttering  something 
 
 J  e^ai-      vast  and  immense  ^.    For  he  makes  known  full  well  the  truly 
 
 dread  and  mighty  Mystery  of  the  Incarnation  of  the  Only- 
 
 S.  John    Begotten  :  for  he  said.  In  the  beginning  ivas  the  Word,  and 
 
 ^'  '   '      the  Word  was  ivith  God,  and  the  Word  was  God  :  all  things 
 
 were  made  through  Him,,  and  without  Him  was  not  any  thing 
 
 made.    But  when  he  had  made  accurate  and  complete  ini- 
 
 2  TETop-    tiation  ^,  and  declared  that  the  Only-Begotten  being  God 
 
 vtjj/tV    ^^^  ineffably  begotten  of  God  by  Nature,  is  Maker  and 
 
 y'Jyiav      Creator  of  all  things;  then,  then,  in  fit  season,  does  he 
 
 at  length  begin  the  allwise  economy  that  for  our  sakes  and 
 
 lb.  14.      in  our  behalf  was  wrought,  and  says,  And  the  Word  was 
 
 Srijs^       made  flesh  and  tabernacled  in  us  (and  we  saw  His  glory,  the 
 
 Tramv  '  9^ory  as  of  the  Only-Begotten  of  the  Father)  full  of  grace 
 
 l^^sTetp.  ^^'^  ^^''^^^^-     ^o^  ^®  s^icl  that  the  Word  was  fl,esh,  shewing 
 
 19  note  k  the  force  of  the  true  union,  i.e.,  understood  as  one  "ofPer- 
 
 Epistles,  son  3 :"  and  by  saying  that  He  tabernacled  in  %is,  he  does  not 
 
 pp.56, 
 
 62,  63.  "  The  Greek  as  it  stands  is  hardly  translateable. 
 
still  God  unchangeable  :  lue  follow  him.  5 
 
 allow  us  to  conceive  that  the  Word  which  is  out  of  ^  God  Book  i. 
 by  Nature  passed  into  flesh  which  is  of  the  earth.  For  one 
 not  thoroughly  exact  as  to  what  the  Divine  Nature  Which 
 surpasses  every  thing  generate  is,  might  (I  suppose)  have 
 deemed  that  It  was  haply  recipient  of  change  and  could 
 become  regardless  of  Its  own  Essentially-accruing  goods, 
 and  change  (so  to  say)  into  something  other  than  what 
 It  is,  and  be  brought  down  to  the  measures  of  the  crea- 
 tion, subjected  in  unlooked-for  way  to  changes  and  alter- 
 ations. But  that  this  is  utterly  impossible  (for  the  Nature 
 of  God  is  stablished  and  hath  unshaken  abidance  in  that 
 wherein  it  is),  he  hath  testified  saying,  that  the  Word  taber- 
 nacled in  us,  albeit  made  flesh :  both  skilfully  explaining 
 the  wisdom  of  the  Economy  and  guarding  full  well  that  the 
 Nature  of  the  Word  be  not  accused  by  any  as  though  It  had 
 become  flesh  by  change  and  turning  aside. 
 
 We  ourselves  too  then  say,  tracking  the  aim  of  the  in- 
 spired, and  in  no  way  outstepping  the  definition  of  the  Faith, 
 that  He  Who  is  out  of  '^  God  by  Nature,  tJie  Only-Begotten,  s.  Johni. 
 He  Which  is  in  the  Bosom  of  the  Father,  He  through  Whom     ' 
 
 are  all  things  and  in  Whom  all  things,  albeit  having  befere 
 
 -■•  xT-^         T^-  1  •         God  the 
 
 every  age  and  time  His  Own  Existence,  and  ever  co-exist-  Son 
 
 ing  with  Him  Who  begot  Him,  descended  unto  voluntary  hL  own 
 
 emptiness  in  the  last  times  of  the  world,  and  took  the  ^^\^.^"^ 
 
 servant's  form,  i.e.,  became  in  our  condition  and  Man  eco-  human 
 
 77-7      •         77    ?•  7-r'7        7  Hature 
 
 nomically,  and  was  made  like  m  all  things  unto  His  brethren,  Heb.  ii. 
 by  partaking  similarly  of  blood  and  flesh,  and  that  He  thus  ib".  14. 
 underwent  birth  with  us  and  like  us,  and  took  into  Himself 
 the  passing  into  being  of  His  own  Flesh,  not  as  needing  a 
 second  beginning  unto  being  (for  the   W^ord  ivas  in  the 
 beginning  and  was  God)  but,  that  He  might  gather  together  Eph. i. 
 the  human  race,  a  second  first-fruits  of  all  things  after  that     ' 
 first  one,  born  after  the  flesh  of  a  woman,  according  to  the 
 Scriptures.     For  so  being  Rich,  became  He  iwor,  bringing  2  Cor.  " 
 us  again  unto  His  own  wealth  and  having  all  in  Himself  ^"J-^ 
 through  the  flesh  which  was  united  to  Him.     For  thus  Him 
 
 ^  d  e/c.  See  "  on  the  clause  And  the  Son,  in  regard  to  the  Eastern  Church  and 
 the  Bonn  Conference,"  Oxford  1876.  pp.128  sqq. 
 
 e  m 
 
6  True  Union  of  Person.     Mother  of  God. 
 
 AG.  NEST,  have  we  been  buried  with  Christ  through  Holy  Baijtism, 
 Eph.  ii.6.  have  been  raised  and  made  to  sit  with  Him  in  heavenly 
 places.    For  so  hath  written  the  steward  of  His  mysteries, 
 1  Tim.      the  herald  and  Apostle,  and  minister  of  the  Gospel  ora- 
 "'  ^'         cles,  the  most  wise  Paul.    Necessary  therefore/alike  to  the 
 faith  of  the  Mystery  and  to  the  exact  demonstration  there- 
 *^  rh  T^s    of,  is  the  fact  of  true  Union  *,  I  mean  of  Person,  that  the 
 ivdirews    mode  of  generation  according  to  the  flesh  of  the  Only-Be- 
 T^sKa'e'    gotten  may  be  without  blame.  Who  was  (as  I  said)  called  t® 
 vw6(TTa.    j^Q  second  existence  (for  Himself  is  the  Maker  of  the  worlds), 
 but  lowered  Himself  economically  to  manhood  for  our  sakes, 
 and  despised  not  the  laws  of  human  nature  but  chose  rather 
 to  have  as  His  own  together  with  the  flesh  the  fleshly 
 generation  too.     Therefore  do  we  say  that  He  was  born 
 after  the  flesh  Who  is  ever  Co-existent  with  the  Father. 
 Rom.viii.  For  thus  condemned  He  sin  in  the  flesh  and  He  hath  brought 
 2'Cor.  V.  to  nought  the  might  of  death  in  us,  made  as  we,  Who  knew 
 Acts  xvii.  '^^  ^"*j  *^^  Whom  'we  live  and  move  and  are. 
 ^^'  But  some  (I  know  not  how)  wrong  the  most  sacred 
 
 cf,  Eph.  beauty  of  the  dogmas  of  the  Church  and  wrinkle  the  holy 
 and  all-pure  Virgin,  bringing  her  down  to  the  unseemly 
 rottenness  of  their  own  ideas  and  arming  against  us  a 
 multitude  of  new-fangled  inventions.  For  they  accuse,  as 
 something  bastard  and  uncomely,  yea  rather  as  going  be- 
 yond all  fit  language,  the  word  Mother  of  God,  which  the 
 holy  fathers  before  us  have  constructed  for  the  holy  Virgin  j 
 and  sunder,  dividing  into  two  several  sons,  the  One  Lord 
 Jesus  Christ,  and  take  away  from  God  the  Word  the  sufi"er- 
 ings  of  the  Flesh,  though  not  even  we  have  said  that  He 
 see  3  suffered  in  His  own  Nature,  as  God,  but  we  attribute  rather 
 57,64,74.  to  Him  along  with  the  Flesh  the  Sufferings  also  that  befel 
 the  Flesh,  that  He  too  may  be  confessed  to  be  Saviour 
 Isa.  liji.  (for  luith  His  stripes  were  we  healed,  as  it  is  written,  and 
 He  has  been  loounded  for  out  transgressions,  albeit  not 
 recipient  of  sufi"ering  any  wound)  :  and  we  have  been  saved 
 by  His  undergoing  death  for  us  through  His  own  Body. 
 
 But  I  will  essay  to  demonstrate  clearly  what  I  said,  for  I 
 will  now  read  the  words  of  him  who  has  compiled  this  book, 
 
Its  meaning :  no  second  beginning  of  Being  to  the  Word.     7 
 
 and   first  of  all  those  wHcli  lie  made,  inveigliing  in   no  Book  i.  1. 
 slight  terms  against  the  word  Mother  of  God.    But  since  he  @(ot6kos 
 repeatedly  goes  through  the  same  words,  and  it  is  necessary 
 that  we  should  repeatedly  go  through  the  same   ideas^ 
 pardon  (I  pray)  pardon  us  who  do  not  wilfully  repeat  our- 
 selves but  have  resolved  that  in  whatever  direction  the  aim 
 of  his  words  goes  off,  thither  we  too  ought  to  oppose.     He 
 then  spake  thus,  debasing  ^  the  title  of  the  Holy  Virgin,  ^KaraKt$- 
 I  mean  Mother  of  God  :  ^ 
 
 Nestorius.  „1  often  (he  says)  asked  them  (i.  e.,  those  who 
 contradict  him)  „do  you  say  that  the  Godhead  has  been 
 „  begotten  of  the  holy  Virgin  ?  They  straightway  recoil  at 
 ,,the  saying:  who  (says  one)  is  sick  of  such  exceeding  blas- 
 „phemy,  as  to  say  that  in  her  who  bare  the  temple  by  the 
 „  Spirit,  in  her  was  God  formed  ?  then  when  I  reply  to  this, 
 „What  then  that  is  incongruous  do  we  say  in  advising  to 
 ,,flee  the  word,  and  come  to  the  common  phrase  signifi- 
 „cant  of  the  two  natures  ?  then  seems  it  to  them  that  what 
 „is  said  is  blasphemy.  Either  clearly  acknowledge  that 
 „the  Godhead  has  been  born  of  the  blessed  Mary,  or  if 
 ,,you  flee  this  expression  as  blasphemy,  why  saying  the 
 „  same  as  I,  dost  thou  feign  thou  sayest  it  not  ?  „ 
 
 They  therefore  who  think  contrary  to  what  yourself  said     §  \ 
 and  think  good  (I  know  not  how)  to  hold,  these  have  been 
 clearly  testified  to  by  your  own  mouth  as  having  a  right 
 and  most  unerring  opinion  in  regard  to  Christ  the  Saviour 
 of  us  all,  and  as  holding  with  their  mind  the  faith  which 
 they  had  delivered  to  the  churches  which  from  the  begin-  S.  Luke 
 ni7ig  were  eye-witnesses  and  ministers  of  the  word  and  priests^  ^u'povp. 
 of  our  Mysteries  and  faithful  stewards.     For  they  shake  "^ 
 ofi"  (and  that  most  rightly)  as  a  patent  proof  of  unlearning 
 alike  and  extremest  impiety,  the  mere  imagining  that  the 
 Word  from  forth  G  od  the  Father  has  been  called  unto  a  se- 
 cond beginning  of  being  or  took  flesh  of  the  holy  Virgin  as 
 a  root  of  His  own  existence  ® :  still  they  call  her  Mother  of 
 Ood,  as  having  borne  Immanuel  Who  is  by  Nature  God : 
 
 ^  see  Dr.  Newman's  fiia  (pvais  ffea-apKwfieyq,  in   his  Tracts  Theological  and 
 Ecclesiastic,  p.  322  Pickering  1876. 
 
8       Made  Flesli  ivliat.     Word  Jceeps  the  Laws  He  gave. 
 
 AG.  NEST,  for  the  Word  has  been  made  witli  us,  being  God  by  Nature 
 and  above  us.  Do  tbey  therefore  say  contraiy  to  what  they 
 think  ?  For  some  one  of  those  who  think  with  thee  will 
 (I  suppose)  say,  „If  thou  say  that  the  Nature  of  the  Word 
 ,,is  not  Offspring  of  the  flesh,  and  free  thyself  from  this 
 „ charge,  how  dost  thou  affirm  that  the  holy  Virgin  bare 
 „  God  ?„    But  thou  in  turn  wilt  hear  from  us,  The  God-in- 
 
 see  p.  4.  spired  Scripture  says  that  the  Word  out  of  God  the  Father 
 was  made  Flesh,  i.  e.,  was  without  confusion  and  Person- 
 
 7  Kaffh.  ally  '^  united  to  flesh  :  for  not  alien  to  Him  is  the  Body 
 see  below'  which  was  United  to  Him  and  born  of  a  woman,  but  as 
 p.      note  ^^^-j^  ^^^j^  of  us  his  body  is  his  own,  in  this  same  way  is  the 
 
 Body  of  the  Only  Begotten  His  own  and  none  other^s  :  for 
 thus  was  He  also  born  according  to  the  flesh.  Then  how 
 (tell  me)  would  He  have  been  made  Flesh,  except  He  had 
 received  birth  of  a  woman,  the  laws  of  human  nature  calling 
 Him  thereto,  and  bodily  existence  being  able  no  otherwise 
 to  have  its  beginning  ?    For  not  (I  suppose)  giving  heed  to 
 
 8  npepfi-  ^jjg  juggleries^  of  the  Greeks,  shall  we  too  romance^  that  the 
 
 9  ^aif/cjj-     bodies  of  men  are  born  of  oak  or  rock  :  but  our  laws  nature 
 
 set  us,  yea  rather  nature^s  Creator,  for  as  of  each  of  exist- 
 ing things  is  the  kin  to  it  born,  so  of  ourselves  too,  and  no 
 otherwise  (how  could  it  be  ?)  For  nought  at  all  of  what 
 It  willeth  to  accomplish  is  impracticable  to  the  Divine  and 
 Inefiable  Power,  yet  doth  It  proceed  through  what  befits 
 the  nature  of  things  that  are,  not  dishonouring  the  laws 
 set  by  Itself.  And  it  were  not  impracticable  to  the  Word 
 That  can  do  all  things,  having  determined  indeed  for  our 
 sakes  to  become  as  we,  yet  to  refuse  the  birth  of  a  woman, 
 and  from  without  to  fashion  to  Himself  a  body  by  His  own 
 Power,  just  as  we  say  was  done  in  the  case  of  our  forefather 
 Gen.ii.7.  Adam  :  for  God  took  (it  says)  chist  of  the  ground  Sbud  formed 
 man.  But  since  this  were  occasion  to  the  unbelievers 
 who  desire  to  accuse  the  Mystery  of  the  Incarnation,  and 
 (before  all)  to  the  unholy  Manichees,  whom  thou  sayest 
 over  and  over  that  thou  fearest  lest  they  should  spring 
 upon  those  who  call  the  holy  Virgin  Mother  of  God,  as 
 though  they  were  affirming  that  the  Incarnation  of  the 
 AVord  existed  in  mere  phantasy;  needs  did  He  progress 
 
Thus  curse  undone,  decay  ended,  sin  overthrown.         9 
 
 tlirongli  tlie  laws  of  linman  nature^  and  since  His  aim  was  BooKi.l. 
 to  assure  all  tliat  He  hath  become  truly  Man,  He  took  hold  Heb.ii. 
 of  the  seed  of  Ahraham,  and  the  blessed  Virgin  being  the 
 mean  to  this  same  end.  He  tooli  part  like  us  in  blood  and  lb.  14. 
 flesh;  for  so  and  no  otherwise  could  He  become  Ood  ivifh 
 us.     Most  needful  in  another  way  too  unto  those  on  the 
 earth  was  the  Incarnation  or  Inhumanation  ^  of  the  Word. '  <^«p««- 
 
 (Tts  fiyovv 
 
 For  if  He  had  not  been  born  as  we  according  to  the  flesh,  fvavOpw- 
 if  He  had  not  taken  part  Wee  us  of  the  same,  He  would  not  ib. 
 have  freed  the  nature  of  man  from  the  blame  [contracted] 
 in  Adam,  nor  would  He  have  driven  away  from  our  bodies 
 the  decay,  nor  would  the  might  of  the  curse  have  ceased 
 which  we  say  came  on  the  first  woman ;  for  it  was  said  to 
 
 her.  In  sorrotvs  shalt  thou  hrinq  forth  children.  Gen.  iii. 
 
 .  .  .10. 
 
 But  the  nature  of  man  hath  fallen  into  the  disease  of  dis- 
 obedience in  Adam,  it  has  become  now  approved  in  Christ 
 through  the  utter  obedience  :  for  it  is  written.  As  by  one  Rom.  v. 
 man's  disobedience  many  were  made  sinners,  so  too  by  the  obe- 
 dience of  one  shall  many  be  made  righteous.     For  in  Adam 
 
 hath  it  suffered,  Dust  thou  art  and  unto  dust  shalt  thou  Gen.  iii. 
 
 19. 
 return,  in  Christ  hath  it  gained  the  riches  of  being  able  to 
 
 be  superior  to  the  toils  of  death,  and  (so  to  say)  to  exult  -  «arop- 
 
 over^  decay,  saying  those  words  of  the  Prophet,  0  death,  i  Cor/ 
 
 where  thy  victory  ?   o  grave,  where  thy  sting  ?  it  became  ac-  from  Hos. 
 
 cursed,  as  I  said,  but  in  Christ  was  this  too  brought  to  ^"'-  ^"^* 
 
 nought.    And  verily  it  has  been  said  somewhere  to  the  holy 
 
 Virgin,  Elizabeth  prophesying  in  s-pirit,  Blessed  art  thou  S.Luke i. 
 
 among  ivomen  and  blessed  is  the  fruit  of  thy  womb.     Sin 
 
 hath  reigned  over  us  and  the  inventor  and  father  of  sins 
 
 behaved  himself  proudly  over^  all  beneath  the  skies,  ob-^ ''""-, 
 
 .  ,     ,  (Tofiaptv- 
 
 jecting  [to  them]  the  transgression  of  the  Divine  Laws  :  ero 
 but  in  Christ  we  see  the  nature  of  man,  as  in  a  second 
 firstfruits  of  our  race,  having  confidence  with  God.     For 
 He  said  clearly.  The  prince  of  this  world  cometh,  and  in  Me  S.  John 
 ^hall  find  nothing . 
 
 But,  good  sir  (would  I  with  reason  say)  except  the  Only- 
 Begotten  had  become  as  we,  had  become  as  we  no  otherwise 
 than  by  means  of  birth  in  the  flesh  from  forth  a  woman,  we 
 had  not  been  enriched  with  what  is  His.     For  as  the  most 
 
10  GoD^s  the  Body,  His  the  Birth. 
 
 AG.  NEST,  wise  Paul  writeth  to  us,  Emmanuel  the  second  Adam  liath 
 1  Cor.  XV.  appeared  to  us,  not  from  the  earth  like  the  first,  but  from 
 Heaven.  For  the  Word  That  is  from  above  and  from  forth 
 the  Father  hath  come  down  not  into  the  flesh  of  any  one  nor 
 into  alien  flesh  (as  I  already  said),  nor  again  hath  He  des- 
 cended upon  any  one  of  those  like  us  to  dwell  in  him,  as 
 He  was  in  the  Prophets;  but  having  made  His  own  the  body 
 which  was  from  forth  a  woman  and  born  from  her  after  the 
 loAar*  ^^6sh,  He  gathered  up  *  man's  birth  through  Himself,  made 
 ovro  as  we  after  the  flesh.  Who  is  before  all  ages  from  the  Father. 
 This  confession  of  faith  the  Divine  Scriptures  delivered  to 
 us.  But  THOU  feignest  to  fear  lest  any  of  us  should  sup- 
 pose that  the  Word  Begotten  of  God  had  the  beginning  of 
 His  Being  from  earthly  flesh :  thou  takest  away  utterly 
 the  Mystery  of  the  Economy  with  flesh,  saying  that  the 
 holy  Virgin  ought  not  to  be  called  by  us  Mother  of  God  : 
 thou  turnest  round  those  who  call  her  Mother  of  God  unto 
 a  confession  inevitable  and  as  of  necessity,  of  supposing 
 that  the  Word  out  of  God  became  fruit  of  flesh.  But  it 
 is  not  so,  far  from  it.  For  He  That  hath  His  Being  of 
 God  the  Father  before  all  time  (for  He  is  the  Framer  of 
 the  ages),  in  the  last  times  of  the  age,  since  He  became 
 Flesh,  is  said  to  have  been  begotten  after  the  flesh.  For 
 if  the  Body  is  conceived  of  as  His  own,  how  will  He  not 
 okeicS-  wholly  and  entirely  appropriate^  the  birth  of  His  own 
 ''make  'his  Body  ?  Yea  yourself  too  would  have  approved  the  right 
 and  undefiled  faith  of  these  who  thus  hold,  if  you  would 
 have  persuaded  yourself  to  reason  and  to  confess  that  Christ 
 is  truly  God,  the  One  and  Only  of  God  the  Father,  not  se- 
 vered into  man  separately  and  likewise  into  God,  but  the 
 Same,  both  Word  out  of  God  the  Father  and  Man  out  of 
 woman  as  we,  while  He  abideth  God. 
 
 But  that  thou  dost  accuse  the  Birth  after  the  flesh  of 
 the  Word,  every  way  declaring  two  sons  and  dividing  the 
 One  Lord  Jesus  Christ,  shall  be  shewn  not  by  my  words 
 but  by  thine  own. 
 
 „Look  what  follows,  heretic.     I  grudge  not  the  word  to 
 
 «rerot 
 
 mak 
 
 own 
 
Mother  of  God,  imless  true,  a  blasphemy.  II 
 
 ,,tlie  Virgin  mother-of-Clirist  ^,  but  I  know  that  she  is  Book  i.  3. 
 „  august  who  received  God^  through  whom  the  Lord  of  all  r^^^ 
 ,,  passed,   and  through  whom  the   Sun  of  righteousness 
 ,, beamed.     Again  I  suspect  your  applause^:  how  did  ye  '  «p^^"' 
 J, understand   passed   through?     I  have   not    said  2^assed -p.  26, 
 ^through,  in  the  sense  of  horn,  for  not  so  quickly  do  I  for-  °° 
 „  get  my  own  words  :  that  God  passed  through  from  out  the 
 ,j  Virgin  mother  of  Christ  was  I  taught  by  the  Divine  Scrip- 
 „ture,  that  God  was  born  from  her,  was  I  nowhere  taught.,, 
 And  after  more;  „ Never  therefore  does  the  Divine  Scripture 
 „say  that  God  was  born  of  the  mother  of  Christ,  but  that 
 „ Jesus,  Christ,  Son,  Lord,  [was  so  born].,.     And  hereto 
 he  subjoins  that  Christ  was  not  truly  God,  but  rather  a 
 God-bearing  man,  as  he  supposes,  putting  forward  the 
 Angel's  voice  saying  to  blessed  Joseph,  Arise  take  the  young  S.Matt. 
 child,  and  says  that  the  Angels  too,  though  wiser  than  we, 
 knew  that  He  was  a  child. 
 
 Herein  therefore  he  stiles  heretic  him  who  holds  the  right     §  2 
 and  admirable  faith  about  Christ,  and  who  since  He  is  truly 
 God,  calls  her  mother  of  God  who  bare  Him.     But  there 
 will  be  no  doubt  to  any  of  those  who  think  aright,  that  it 
 is  himself  who,  fastening  the  blame  of  heresies  on  them  who 
 choose  to  deem  aright,  is  establishing  the  unbeauty  of  his 
 own  words,  and  has  all  but  confessed  openly  that  he  is 
 being  borne  outside  of  the  straight  way,  and  is  making  cf.  Heb. 
 crooked  paths.     Next  how   (tell  me)  do  you  not  grudge 
 this  title  to  the  holy  Virgin,  albeit  you  take  away  the  dig- 
 nity of  the  Divine  Birth,  and  say  that  she  is  not  Mother  of 
 God?    but  debasing  ^the  expression  and  affirming  that  it  «KaTaKiP- 
 is  full  of  blasphemy,  how  do  you  bid  those  who  so  will,  to   '''^^•"^" 
 apply  it  to  the  holy  Virgin  (though  I  hear  you  call  her 
 august)  ?  and  then  deem  the  so  blasphemous  word  (as  you 
 alone  think  it)  meet  to  adorn  the  most  august  one  ^,  and  ^  o-e^ao-- 
 you  feign  to  crown  her,  putting  about  her  as  some  choice 
 honour,  a  calumny  ^  against  God  the  Word  ?    For  if  it  be  '  '^"'^f- 
 wholly  abhorrent  to  the  Word  Who  is  sprung  of  God  to 
 endure  fleshly  birth  and  you  permit  her  who  did  not  bear 
 God  to  be  called  Mother  of  God,  is  it  not  true  to  say  that 
 
12    Wo7'ds  of  error  inadmissible.    Mother  of  God  ea^presse,? 
 
 AG.  NEST,  you  have  openly  depised  the  Lord's  will  ?  will  you  not  be 
 caught  insulting  rather  the  august  one,  than  (as  you  sup- 
 pose and  say)  electing  to  honour  her,  by  allotting  to  her  a 
 
 2  perh.  if  name  hated  of  God  ?  For  not^  to  those  whom  we  determine 
 
 /or  not 
 
 to  honour  [do]  we  give  names  whereby  the  glory  of  the 
 Supreme  Nature  is  dishonoured,  first  of  all  we  shall  un- 
 awares be  involving  our  own  selves  in  the  charge  of  such 
 impiety,  next  we  shall  do  them  no  slight  wrong,  decking 
 as  if  in  honour  those  we  praise  with  what  is  no  praise,  and 
 weaving  for  them  a  laudation  hated  of  God, 
 
 One  may  moreover  marvel  at  this  too :  that  striking  right 
 and  left  at  the  words  of  the  unholy  heretics  and  in  no  wise 
 allowing  them  to  prevail,  because  they  take  away  the  truth 
 of  the  Divine  doctrines,  next  allotting  no  slight  blame  to 
 the  word  Mother  of  God  and  accusing  it  amongst  other 
 things  as  untrue  and  impious,  you  said  that  you  pardon  it 
 and  will  not  grudge  it  to  the  Virgin  even  if  one  should 
 choose  to  call  her  Mother  of  God,  Will  you  permit  it 
 therefore  to  those  too  who  are  diseased  with  the  madness 
 of  Arius,  to  say  that  the  Son  is  inferior  to  the  Father  ? 
 or  again  to  the  rest  who  bring  down  the  Nature  of  the 
 Holy  Ghost  from  its  God-befitting  excellency  ?  But  you 
 would  not  choose  to  do  this ;  and  if  any  one  desire  to  learn 
 why,  you  will  (I  suppose)  surely  say,  I  do  not  endure  a 
 blasphemous  word.  Henceif  she  be  not  Mother  of  God,  and 
 you  permit  this  to  be  said,  know  that  you  are  deserting  the 
 truth,  and  reck  little  about  any  longer  appearing  wise. 
 For  do  you  not  say  that  Elisabeth  too  or  any  other  of  the 
 holy  women  is  worthy  of  all  reverence  ?  will  you  then  not 
 grudge  it,  if  any  one  choose  to  call  them  too  mothers  of 
 God  ?  But  I  suppose  that  you  will  surely  and  utterly  with- 
 stand them  and  say,  This  is  not  so  ;  for  they  bare  sanctified 
 men  and  none  among  them  was  God  by  Nature,  Hence 
 either  drive  away  this  from  every  woman  ;  or  if  you  allow 
 the  holy  Virgin  alone  among  all  to  have  it,  what  words  will 
 you  use  for  your  defence  ?  For  if  it  be  true  of  her  and  she 
 has  truly  borne  God,  in  that  the  Word  of  God  has  been 
 made  flesh,  confess  this  with  us,  and  you  will  free  yourself 
 
a  truth  :  her  Child  God.  13 
 
 from  the  charge  of  impiety  :  but  if  she  hath  not  borne  God,  BooKi.2. 
 to  permit  any  to  call  her  Mother  of  God  is  to  partake  of 
 their  impiety.     But  she  is  Mother  of  God_,  because  the 
 Only-Begotten  has  been  made  man  as  we,  united  of  a  truth 
 to  flesh,  and  enduring  fleshly  birth  and  not  dishonouring  above 
 the  laws  of  our  nature,  as  I  said  before.  ^" 
 
 But  since  he  says  that  he  knows  that  she,  i.e.  the  holy 
 Virgin,  is  august,  come  I  pray  come  let  us  consider  the 
 reason  too  of  the  reverence  that  was  done  her :  „  for  I 
 „know  (he  says)  that  she  is  august,  through  whom  the 
 „  Lord  of  all  passed,  through  whom  the  Sun  of  righteous- 
 „ness  beamed.,,  How  then  do  you  say  that  she  received 
 God  ?  or  in  what  way  did  the  Lord  of  all  pass  through 
 her  ?  or  how  beamed  the  Sun  of  righteousness  ?  For  if 
 she  hath  not  borne  God,  after  the  flesh  I  mean,  how  re- 
 ceived she  God  ?  how  passed  He  through  her  ?  But  haply 
 you  will  say  this  wise  word  of  yours  as  you  think  and  dare 
 to  speak  it,.  The  Word  was  God  both  connected  ^  with  ^ '^"''w- 
 „  man  and  indwelling  him.,.  But  the  tradition  of  the  faith 
 makes  itself  ready  against  *  your  words  as  to  this.  No  ^^J^'^^"' 
 God-bearinar  man,  but  God  Incarnate  have  we  been  taught  strips  for 
 
 ^  '  111  the  contest 
 
 to  worship:  but  not  so  speakest  thou:  how  then  do  you.  with{&s^. 
 not  see  that  you  are  babbling  and  falsely  marking^  the  truth  b'.^apa(T7\- 
 that  is  in  the  Divine  dos^mas  ?    For  the  Word  has  been  made  At"""^!'' 
 
 o  stamping 
 
 flesh.    How  did  you  now  say  that  she  received  God  except  ivith  coun- 
 
 .     terfeit  im- 
 
 you  have  believed  that  she  hath  borne  Emmanuel  Who  is  pression 
 God  by  Nature  ?  how  passed  the  Lord  of  all  through  her  and 
 how  beamed  the  Sun  of  righteousness  ?  And  who  is  he  that 
 you  think  fit  to  embellish  by  such  names  ?  is  he  a  common 
 man,  like  one  of  us,  yet  hallowed,  as  having  the  Word  of 
 God  indwelling  ?  Then  how  will  such  an  one  be  Lord  of  all, 
 and  Sun  of  righteousness  ?  For  the  power  of  lordship  and 
 dominion  over  all  and  of  illumining  things  possessing  in- 
 telligence^, will  pertain  not  to  our  measures,  but  will  be  ^ravo- 
 attributed  to  the  Supreme  and  Most  High  Nature  alone.     ''^" 
 
 ^  The  words,  who  received  God,  al-  sus  (Act.  i.  t.  iii.  1064  ed.  Col.),  and 
 
 hided  to  immediately  after,  appear  to  translated  by  Marius  Mercator,  p.  202 
 
 have  dropped  out  of  the  single  existent  ed.  Bal.     Mercator  seems  to  translate 
 
 Manuscript.      The   passage   is   one  of  less  correctly,  conceived. 
 those  cited  before  the  council  of  Ephe- 
 
14    God  the  Son  in  all  through  the  Spirit  ;  thus  in  Elizabeth. 
 
 AG.  NEST.  But,  since  taking  (I  know  not  whence)  the  y^ordi  passed 
 through,  you  have  applied  it  to  God^  explain  the  word  ; 
 the  meaning  of  the  ijassage  through  here  spoken  of^  will 
 belong  to  your  wisdom  to  tell  us  who  know  it  not.  For 
 if  the  Word  of  God  so  passed  through  her,  as  to  pass  from 
 one  place  to  another,  you  cast  Him  down  forthwith ;  for 
 
 Jer.  xxiii.  you  will  hear  Him  saying  by  the  voice  of  the  saints.  Bo 
 not  Ifill  Heaven  and  earth  saith  the  Lord  ?  For  not  in  place 
 is  the  Godhead  nor  knoweth  It  bodily  changes  of  place, 
 for  it  filleth  all  things.     But    if  while    awaiting   the    fit 
 
 7  (TxeTj.    period  of  birth.  He  made  an  incidental''  indwelling  in  man, 
 
 Ki]v,  not     ^  111 
 
 essential,  and  SO  you  Say  that  God  made  passage  through  the  holy 
 otherholy  Virgin,  ov  passed  through  her  (for  I  will  use  in  all  thy  holy 
 "^®"'        words) :  we  see  nought  in  the  holy  Virgin  more  than  in 
 other  women.   For  Elisabeth  bare  the  blessed  Baptist  who 
 had  been  hallowed  through  the  Spirit  through  Whom  the 
 Son  Himself  also  makes  His  abode  in  us.    And  the  wise 
 IS.  John  John  will  witness  saying,  Hereby  hnow  ive  that  He  is  in  us, 
 because  He  gave  us  of  His  Spirit.     The  Word  of  God  there- 
 fore passed  through  Elisabeth  herself  too,  indwelling  in 
 the  babe  through  the  Spirit  even  before  its  birth. 
 
 But  you  feel  suspicious  of  the  applause  as  though  it  came 
 to  you  from  the  people  for  having  chosen  to  speak  right 
 things  ?  for  having  called  Him  Who  was  born  of  the  holy 
 Virgin  Sun  of  righteousness  and  Lord  of  all;    you  then 
 
 8  oLKpi^o-  again  feign  to  speak  with  precision  ^,  and  find  fault  with 
 oyeia-  ai  ^^^  applause,  and  accuse  again  those  who  are  rejoicing  over 
 
 you  of  not  having  understood.  0  great  strength  which 
 is  in  your  words !  you  have  made  no  delay  in  the  needed 
 cf.Ps.xxx.  vexing  of  them,  you  turned  straightway  their  joy  into 
 mourning,  you  rent  off  their  rejoicing  and  girt  them  with 
 sackcloth,  straightway  adding,  „  Again  I  suspect  your  ap- 
 „plause,  how  did  ye  understand  passed  through?  I  have 
 „not  said  passed  through  in  the  sense  of  ivas  born,  for  not 
 „so  quickly  do  I  forget  my  own  words.  That  God  passed 
 „  through  from  out  the  Virgin  Mother  of  Christ,  was  I 
 „  taught  by  the  Divine  Scriptures,  that  God  was  born  of 
 „her,  was  I  no  where  taught,  „ 
 
Passed  througli  no  Scripture  word.  15 
 
 Tliose  therefore  are  tliy  perverted  sayings;  the  applause  Book i.  2. 
 was  of  love,  in  that  your  mind  had  some  guise  of  orthodoxy. 
 But  I  will  press  on  now  too  no  less  and  say,  What  is  passed 
 through,  if  it  mean  not  birth  ?  will  you  say  that  the  Word  out 
 of  God  Himself  by  Himself  and  apart  from  flesh  hastened 
 through  ®  the  Virgin  ?  yet  how  would  not  this  be  replete  ^  M^ao-e 
 with  all  folly  ?  For  it  would  be  necessary  to  suppose  that 
 the  Godhead  were  recipient  of  quantity  ^,  and  of  movement  ^  wctto- 
 
 (T'CtfO'vOCt 
 
 which  bears  from  one  place  to  another;  or  if  the  Godhead  be 
 unembodied,  at  large ^  and  everywhere,  and  not  in  place  and  -  «^'P" 
 circumscripta  how  will  it  pass  thi'ough  a  single  body  ?    But 
 whatever  it  be  that  you  are  saying,  how  do  you  not  need  to 
 clear  it  up  and  say  it  more  openly,  if  confident  in  your  own 
 opinions  about  it,  you  are  able  to  testify  to  their  incorrup- 
 tion  ?  where  (I  pray)   have  you  heard  the  God-inspired 
 Scripture  say  that  the  Word  of  God  passed  through  the 
 holy  Virgin  ?     For  that  brief  and  contracted  is  the  life  of 
 those  upon  earth,  the  blessed  David  taught  saying,  Man,  Ps.ciii. 
 Ids  days  as  grass,  as  a  flower  of  the  field  so  he  flourisheth ;     ' 
 for  the  wind  passeth  through  him  and  lie  shall  not  he,  but  of 
 the  holy  Virgin  what  thing  of  this  sort  can  you  say  has 
 been  written  ?     That  God  has  been  born  of  her,  after  the 
 flesh  I  mean,  God-inspired  Scripture  has  clearly  shewn. 
 
 But  I  will  go  again  to  your  own  words,  0  all-excellent,'  ^-^aud- 
 for  you  have  yourself  too  confessed  and  this  most  often 
 that  the  Word  has  been  made  Flesh,  and  you  reject  it  not. 
 And  this  too  you  say  besides  :  for  you  say  that  the  Godhead 
 of  the  Only-Begotten  was  clearly  and  openly  Incarnate. 
 You  have  written  in  this  wise, 
 
 ,,Thus  it  says  elsewhere  too.  He  spoJce  to  vs  in  His  Son  Heb.  i.2, 
 j,Whom  He  appointed  Heir  of  all  things  through  IVliom  also  germ.  2. 
 „He  made  the  ivorlds,  Who  being  the  Brightness  of  His  Glory  :  P-  ^^  ^^^' 
 „  having  put  Son,  it  calls  Him  fearlessly  both  Brightness  of 
 J, His  Glory,  and  appointed  Heir ;  Heir,  appointed  after  the 
 ,,Flesh,  Brightness  of  the  Father's  Glory  after  the  Godhead: 
 ,,for  He  departed  not,  made  flesh,  from  likeness  to  the  Fa- 
 rther.    And  in  addition  it  again  says  thus,  for  the  times  q/"Actsxvii. 
 ^ignorance  God  ivinhed  at,  hut  now  commandeth  all  men  to 
 „repeni,   because  He  fixed  a  Day  in  which  He  ivill  judge 
 
16     God  tlie  Son  Incarnate  :  God  ever  and  become  Man. 
 
 AG. SEST.  „the  ivorld  Inj  the  Man  Whom  He  appointed,  having  given 
 „  assurance  unto  all  men  in  that  He  raised  Him  from  the 
 „dead.  Having  first  said,  By  the  Man,  lie  tlien  adds.  In 
 „that  He  raised  Him  from  the  dead,  that  no  one  might  sup- 
 „pose  that  the  Godhead  Incarnate  had  died.  „ 
 §  3  Who  then  is  He  Who  was  Incarnate,  or  in  what  way  was 
 He  incarnate,  what  Godhead  was  incarnate,  tell  (0  most 
 excellent  sir)  to  us  who  would  learn  it.  Shall  we  grant  that 
 the  Word,  God  out  of  God,  was  Incarnate,  and  say  that  He 
 was  made  Man,  as  having  been  made  as  we  and  born  in 
 flesh?  or  shall  we  allow  this  in  no  wise,  but  suppose  that  a 
 man  came  hereto,  connected  with  God,  according  to  thee  ? 
 But  you  will  (I  suppose)  say,  that  it  is  better  and  wise  to 
 think  that  the  Word  out  of  God  was  Incarnate  and  made 
 flesh,  according  to  the  Scriptures  :  for  one  is  not  I  suppose 
 seen  assuming  that  wherein  one  is,  but  if  one  come  some- 
 how to  be  in  that  wherein  one  was  not  at  first,  reason  will 
 forthwith  admit  that  something  new  has  been  wrought  re- 
 garding him.  Hence  it  is  unlearned  to  say  that  any  of  us 
 having  stepped  forth  of  the  definitions  of  human  nature 
 have  been  incarnate  and  been  made  flesh ;  but  the  Incarna- 
 tion, or  being  made  flesh,  will  beseem  (and  that  with  much 
 reason)  the  Nature  That  is  beyond  humanity.  But  if  He 
 was  truly  Incarnate  and  has  been  made  flesh,  He  is  accre- 
 
 ■»  Si/0pw-    dited  as  Man*  and  not -connected  with  a  man,  by  mere 
 
 t'0€7a-eai    indwelling  or  external  relation  or  connection,  as  you  say. 
 
 Toj  Yet  even  though  He  became  Man,  He  possesseth  the  being 
 
 5  auaird-   God  in  all  security  ^,  nor  do  we  say  that  any  change  took 
 
 place  of  the  flesh  into  the  Nature  of  Godhead,  and  we  hold 
 that  neither  did  the  reverse  take  place,  for  the  nature  of  the 
 Word  hath  remained  what  it  is  even  when  united  to  flesh. 
 What  no  one  therefore  even  in  bare  idea  thinks  of  hold- 
 
 6  see  be-    ing,  why  do  you  putting  this  in  your  book  ^,  as  though  ac- 
 note  b.    '  tually  uttered,  pretend  to  be  contending  for  the  doctrines 
 
 of  piety  ?  For  the  name  mixture  s,  some  of  the  holy  fathers 
 too  have  put :  but  since  you  say  that  you  are  afraid  lest 
 any  confusion  be  deemed  to  take  place,  as  in  the  case  of 
 liquids  mingled  with  one  another,  I  rid  you  from  your  fears, 
 s  Kpda-fm.    See  Tertullian,  p.  48  O.  T.  note  h. 
 
Mixture  binding  in  One.     Incarnate.  17 
 
 for  not  so  did  they  deem  (Tiow  could  they  ?)  but  they  used  Book  i.  3. 
 the  word  improperly,  anxious  to  declare  the  extreme  union" ' /^v"  f/s 
 of  the  things  that  had  come  together ;  and  we  say  that  the  yw(nv 
 Word  of  God  came  together  with  His  proper  Fleshy  in 
 union  indissoluble  and  unalterable.     And  we  find  that  the  g   .  „., 
 Ood-inspired  Scripture  itself  too,  does  not  look  minutely  5p«tV 
 into  the  word  °,  but  uses  it  rather  improperly  and  simply,  Paawi- 
 And  verily  the  Divine  Paul  hath  written  of  some,  But  the  Heb.'iv.2. 
 Word  preached  did  not  profit  them,  v:ho  were  not  mixed  ^ 
 in  faith   luith  its  hearers.     Were  they  of  whom  he  spoke 
 going  to  be  mixed  one  with  another,  after  this  fashion,  as 
 wine  with  water,  and  to  undergo  a  confusion  of  persons, 
 or  were  they  rather  to  be  united  in  soul,  as  it  is  written 
 in  the  Acts  of  the  holy  Apostles,  And  of  the  multitude  of  Acts  iv. 
 them  that  believed  was  the  heart  and  tJie  soul  one  ?    But  this 
 I  suppose  is  the  truth,  not  the  other.     Be  free  then  from 
 all  fear  on  this  score,  for  firmly  established  is  the  mind  of 
 the  saints. 
 
 But  since  to  say  that  the  Nature  of  the  Word  was  Incar- 
 nate is  (I  deem)  nought  else  than  to  hold  that  It  has  been 
 made  Man  and  not  without  birth  of  woman  (for  this  only 
 way  does  the  nature  of  human  bodies  know  of),  how  were 
 you  not  taught  by  the  God-inspired  Scripture  the  Birth  above  p. 
 after  the  flesh  of  the  Only-Begotten  ?  albeit  yourself  too, 
 when  the  prophetic  lessons  were  before  you.  Unto  us  a  Child  isa.  ix.  6. 
 was  born,  nnto  its  a  Son  was  given,  say  thus  of  the  Child 
 that  was  born,  „  Great  the  mystery  of  the  gift,  for  this  is 
 „  the  Babe  That  is  seen,  this  the  new-born  That  appears, 
 „  this  that  needed  bodily  swaddling  bands,  this  the  just- 
 „  born  after  the  Essence  that  is  seen,  in  the  hidden  part ' 
 „  Everlasting  Son,  Son  Creator  of  all,  Son  Who  by  the 
 „  swaddling-bands  of  His  own  aid  binds  the  instability  of 
 „  the  creation.  „     And  elsewhere  again,  „  And  the  Babe 
 
 •*  The  reading  of  almost  all   Greek  (TvyKeKpafievos  appears  in  the  Edition, 
 
 MSS.  and  citations  seems  to  lie  between  but  MSS.  of  any  account  give  avyKe- 
 
 the  forms  crvyK^Kpafxivovs  and  crvyKe-  Kipaaixivovs  and  avyKiKpafxivovs- 
 Kepaffjxivovs  :   the    Codex  Sinaiticus   is         '  in  the  hidden  part.  So  Ihaveamend- 
 
 apparently  one  of  the  verj'  few  extant  ed,  correcting  Kara  rh  KeKpv/j./j.fvov  from 
 
 Greek  MSS.  which  agrees  with  there-  S.  Cyril's   quotation  a  little  below  for 
 
 ceived  Text   in  giving  the   nominative  the  Kara  rh  yeypa/xp.€i/ov  of  the  old  edi- 
 
 ease.     In  S.  Cyril's  Glaphyra,  394  a,  tions. 
 
 C 
 
18        Holy  Scripture  teaches  God  horn  after  the  flesh. 
 
 AG.  NEST  „is  God  All-free,  so  far  removed  is  God  the  Word,  O 
 „  Arius,  from  being  subject  to  God.,,  In  wliicli  words  he 
 styled  even  the  body  connected  with  Him  God.  And  again, 
 „  We  recognise  therefore  the  human  nature  of  the  Babe 
 
 9  T^  Moj'ct-  ^,  and  His  Godhead,  we  preserve  the  oneness®  of  the  Sonship 
 „  in  the  nature  of  manhood  and  Godhead.  „  Lo  here  with 
 all  clearness  you  say  that  the  Babe,  the  just-bom,  the 
 visible,  the  new-born,  the  swaddled,  is  Son  and  Creator 
 of  all ;  and  the  Babe  the  holy  Virgin  hath  borne  to  us. 
 You  know  therefore  that  God  has  been  born  after  the 
 flesh,  and  this  you  have  learnt  out  of  the  God-inspired 
 Scripture.  For  who  will  be  conceived  to  be  Creator  of  all, 
 save  He  alone  through  Whom  the  Father  hath  made  all  ? 
 
 But  I  said  (you  will  haply  say)  „  in  the  secret  part  Son 
 „and  Creator  of  all.„  Well,  I  agree,  but  I  will  ask  you  : 
 You  say  that  the  hidden  is  the  Word  of  God  and  that  this  is 
 the  Creator  of  all :  how  then  did  you  but  now  point  out  as 
 with  your  finger  the  Babe  just-born  and  new-born  and  in 
 swaddling  clothes,  and  called  this  same  both  Son  of  God 
 and  Creator  of  all  ?  or  do  you  haply  suppose  that  the  Word 
 out  of  God  has  been  transformed  into  the  nature  of  the 
 
 see  p.  16.  flesh,  and  accuse  yourself,  not  others,  of  daring  to  say  this  ? 
 Surely  if  the  Babe  be  the  hidden  Son  and  Creator  of  all, 
 and  have  been  born  of  the  holy  Virgin,  you  have  acknow- 
 ledged with  us  even  against  your  will  that  she  is  Mother  of 
 God  in  some  unlooked-for  way,  since  how  is  a  babe  God 
 
 1  auTe|oi5-  all-free  ?  For  if  you  use  the  word,  all-free  ^,  in  the  sense  in 
 which  each  one  of  us  too  may  be  so  conceived,  as  entrusted 
 by  God  with  the  reins  of  his  own  free-will,  what  is  there 
 special  in  Him  beyond  the  rest  ?  or  why  do  you  put  about 
 
 ^rhavTii,-  Him  the  freedom  ^,  as  some  God-befitting  and  truly  choice 
 Dignity  r  albeit  it  is  m  the  power  of  all  upon  the  earth 
 to  possess  it  and  indeed  they  already  have  it.  But  if  the 
 freedom  here  signify  the  being  not  subject  to  the  laws  of 
 another,  and  He  be  free  in  such  sort  as  the  Divine  Nature 
 itself  too  is  conceived  of,  how  do  you  say  that  the  new-born 
 Babe  is  in  case  so  august  and  befitting  only  the  Supreme 
 Nature  and  glory  ?  albeit  that  all  which  is  called  into  being 
 
 I 
 
a-vvdcpeia,  said  of  the  Son,  an  empty  wo7'd. 
 
 19 
 
 is  subject  unto  God  and  runs  under  the  yoke  of  bondage.  Book!. 
 But  you  will  percliance  deem  that  that  empty  word  ^  of 
 
 1^  This  word  ffwaTTTw  and  its  noun 
 ffvvdcpeia,  S.  Cyril  had  used  long  before 
 to  express  the  kind  of  Union  which 
 Christ  gives  us  with  Himself.  S.  Cyril 
 says,  "For  as  elsewhere  He  says  that 
 He  is  a  Fi?ie,  we  the  branches,  shewing 
 that  not  alien  nor  of  other  kind  are  the 
 branches  from  the  Vine  but  of  it  by 
 nature,  so  here  He  says  that  He  is  our 
 foundation  (1  Cor.  iii.  11)  in  order  to 
 shew  the  natural  kindship  to  Him  when 
 He  was  made  man,  of  them  which  are 
 built  upon  Him.  For  then  are  we  co7i- 
 nected  {(TvvaTrTOfxeOa)  with  Him  by  na- 
 ture too,  and  suspended  as  it  were  from 
 our  relation  to  Him  as  the  branches  from 
 the  vine,  we  bear  the  fruit  of  piety  to 
 God-ward,"  Thes.  cap.  15.  p.  171  c  d. 
 "  If  on  receiving  Christ's  Spirit  we  are 
 through  It  brought  near  to  God  the 
 Father,  as  made  partakers  of  His  Divine 
 Nature,  how  is  It  a  thing  made,  through 
 which  we  are  connected  {avvairTOfieda) 
 with  God  as  being  now  His  offspring  ?" 
 Thes.  cap.  M  p.  360  D.  And  in  his  trea- 
 tise de  Trinitate  written  more  than  five 
 years  before  this  date,  S .  Cyril  says,"  Nor 
 could  human  nature  any  othenvise  have 
 been  partaker  of  the  Divine  Nature,  had 
 it  not  gained  this  through  the  Son  as  Me- 
 diator, receiving  it  as  a  natural  {cpvcnKhy) 
 mode  of  connection  {avvatpela!),"  Dial. 
 i.  p.  406  a :  "we  are  temples  of  the 
 Spirit  Who  existeth  and  is,  we  are  called 
 therefore  gods  as  being  participant  with 
 the  Divine  and  Ineffable  Nature,  by 
 connection  {ffvi/atpeia)  with  It,"  Dial. 
 7  p.  639  fin.  Of  God  the  Son's  union 
 with  His  human  nature,  S.  Cyril  says, 
 "  But  that  the  Son  was  Lord,  before  His 
 concurrence  with  flesh  and  His  connection 
 therewith  through  union  (Kal  rrjs  Ka6' 
 evwcriv  (rvvacpeias)  we  shall  see  without 
 any  trouble,"  Dial.  6.  p.  605  d.  S. 
 Cyril  then  used  the  word  to  denote  our 
 union  with  Christ  in  which  our  own 
 personality  is  preserved  to  us  entire. 
 When  he"  speaks  of  the  Incarnation  in 
 which  God  the  Son's  himian  nature  was 
 so  made  His  own,  by  Union  with  Him, 
 as  to  have  no  distinct  or  separate  person- 
 ality, S.  Cyril  uses  connection  by  ivay  of 
 union,  a  connection  that  makes  the  Two 
 natures  but  One. 
 
 Nestorius  on  the  other  hand  following 
 his  own  earlier  teaching  speaks  of  a  con- 
 nection between  God  the  Son  and  His 
 human  nature  no  closer  than  that  of  any 
 holy  person  with  Christ. 
 
 The  empty_  word  is  found  in  the  creed 
 against  which  Charisius  priest  and 
 steward  of  the  Church  in  Philadelphia 
 
 C 
 
 brought  a  complaint  before  the  Council 
 of  Ephesus  (t.  iii.  1205  sqq.  ed.  Col.), 
 and  of  which  Marius  Mercator  gives  a 
 Latin  Translation  (see  On  the  Clause  And 
 the  Son,  pp.  76,  77  and  note) :  he  gives  it 
 at  pp.  41  sqq.  ed.  Baluz.  with  the  head- 
 ing, Now  the  setting  forth  of  the  corrupt 
 faith  of  the  above  men  Honed  Theodore,  and 
 further  on,  pp.  ISO  sqq.  when  giving  the 
 session  that  washolden  aboutCharisius, 
 he  gives  it  over  again  in  a  slightly  different 
 translation  with  the  heading  Nestorian 
 Creed.  This  Theodore  to  whomit  is  attri- 
 buted was  a  contemporary  of  S.  Chry- 
 sostom  about  half  a  century  before  and 
 was  Bishop  of  Mopsuestia  in  Cilicia. 
 
 To  this  empty  word  S.  Cyril  opposed 
 his  Personal  Union  {Kad'  inrScTTacnv  e- 
 vuxTis).  Fleury  (Eccl.  Hist.  Bk.  25  §  8 
 fin.)  speaks  of,  as  the  first  place  in  which 
 he  has  met  the  expression  S.  Cyril's 
 2nd  Letter  (the  first  (Lcumenical  Letter) 
 to  Nestorius  in  which  he  says,  "  The 
 Word  having  united  to  Himself  Per- 
 sonally flesh  ensouled  with  a  rational 
 soul "  (see  3  Epistles  Parker  1872  p.  50). 
 In  the  final  Letter  which  S.  Cyril  and 
 his  Council  of  Alexandria  wrote  A.  D. 
 430  to  Nestorius  were  appended  12  Ana- 
 themas which  Nestorius  was  required 
 to  sign  (3  Epistles  p.  68).  These  Ana- 
 themas or  Chapters  were  much  misun- 
 derstood by  John  Archbishoj)  of  An- 
 tioch,  and  his  suffragans  in  Cilicia, 
 Palestine,  Euphratesia  &-c,  who  thought 
 that  they  contained  Apollinarian  error; 
 Liberatus  who  wrote  about  12o  years 
 after  tells  us  in  his  Bre-saarium  (cap.  4 
 Gallandi  Bibl.  Patr.  Vet.  xii.  127)  that 
 John  of  Antioch  "  sent  to  Andrew  and 
 Theodoret,  Bishops  of  his  Council  to  re- 
 ply in  writing  to  the  12  chapters  as  re- 
 newing the  dogma  of  Apollinaris."  Theo- 
 doret too  in  sending  his  replies  back  to 
 Jolui  sends  him  aletter  beginning,"  I  was 
 greatly  grieved  on  reading  the  Anathe- 
 mas which  you  sent  me,  bidding  me  an- 
 swer them  in  writing  and  lay  bare  to  all 
 their  heretical  meaning."  S.  Cyril  de- 
 fended his  Anathemas  or  Chapters 
 against  the  exceptions  made  by  Andrew 
 and  Theodoret  separately :  in  the  close 
 of  his  Letter  to  his  Priest  Eulogius,  his 
 Proctor  at  Constantinople,  he  says  that 
 he  sends  the  Provost  (inter  alia)  copies  of 
 his  answers  to  each  of  these  Bishops. 
 The  second  chapter  begins, "  If  any  con- 
 fess not  that  the  Word  out  of  God  the 
 Father  has  been  united  to  flesh  Person- 
 alli/,  KaO'vTTOtjTaa'ii'  rjvciaOai."  No  pos- 
 sible misunderstanding  of  this  term, 
 Personal  Union,  united  Personally,  seems 
 
20     Nestorius  excej^tts  against  S.  Cyf^iVs  Letter  to  Monks. 
 
 AG.  NEST,  yours  suffices  unto  all  tliis^  that  I  mean  in  respect  of  the 
 natures  being  connected  one  with  another,  and  that,  not 
 Personally,  but  rather  in  honour  unvarying  [in  each]  and 
 equality  of  rank :  for  this  is  what  you  are  always  unlearn- 
 edly  saying  to  us.  But  that  in  saying  such  things,  you 
 will  be  caught  to  be  staying  yourself  upon  rotten  and  fra- 
 gile conceptions,  will  be  shewn  and  not  at  length,  when 
 opportunity  offers  to  us  to  speak  upon  this  too. 
 
 But  to  these  he  subjoins  some  others  by  which  he  deems 
 that  he  can  shew  and  that  skillfully  that  the  mode  of  a 
 
 3  d/faAA.7j  generation  like  ours  is  unmeet^  and  impossible.  And  our 
 words  he  arrays  against  himself,  and  deems  that  he  caa 
 over-master  them  easily  and  shew  that  they  are  nothing 
 although  they  set  forth  the  truth.    He  says  thus  : 
 
 ,/If  Christ  (says  he^)  be  God,  and  Christ  be  born  of  the 
 „  '  blessed  Mary,  how  is  not  the  Virgin  mother  of  God  V  I 
 „  hide  none  of  their  objections  :  for  the  lover  of  the  truth 
 „  takes  and  objects  to  himself  all  that  comes  of  the  false- 
 
 to  have  occurred  to  S.Cyril,  for  in  his 
 Explanation  of  his  Chapters  made  at 
 the  request  of  the  Synod  in  order  that 
 they  should  be  clearer  (as  the  title  tells 
 us),  during  the  days  while  the  Council 
 was  awaiting  its  dismissal,  as  Alexander 
 of  Hierapolis  writes  to  Constantinople 
 to  John  of  Antioch,  S.  Cyril  does  not 
 allude  to  this.  There  is  no  trace  of 
 Andrew  Bishop  of  Samosata  having 
 written  against  this  2nd  chapter  nor 
 against  the  fifth  and  sixth :  so  probably 
 no  objection  occurred  to  him  either. 
 Nor  does  Eutherius  bishop  of  Tyana 
 in  his  Letter  to  John  of  Antioch,  rim- 
 ning  briefly  through  the  chapters,  ex- 
 cept against  the  Personal  Union.  Theo- 
 doret  objects  to  the  term,  Personal 
 U?iion,  from  its  novelty  and  from  its 
 appearing  to  imply  mixture.  Again  in 
 his  letter  to  the  monks  of  Euphratesia, 
 Osroene,  Syria,  Phoenicia  and  Cilicia, 
 giving  briefly  his  objections  to  some 
 of  the  ciiapters,  he  repeats  that  the  ex- 
 pressions Personal  Union  and  concur- 
 rence (ffwoSov)  by  Natural  Union, tea.ch 
 some  mixture  and  confusion  of  the  Form 
 of  God  and  the  form  of  the  servant  (Ep. 
 151  p.  1292  fin.)  In  answer  to  Theodo- 
 ret's  objection  to  the  second  chapter(  writ- 
 ten perhaps  but  a  few  weeks  after  this 
 present  treatise.)  S.  Cyril  explains  the 
 term  and  says.  Seeing  that  Nestorius  is 
 always  tmdoing  the  birth  after  the  flesh 
 of  God  the  Word  and  insinuating  merely 
 an  union  of  dignities  and  saying  that  man 
 
 is  connected  ((rvvrj(pdai)  with  God,  ho- 
 noured with  the  co-name  of  Sonship ;  needs 
 do  WE  opposing  his  words  say  that  a  Per- 
 sonal Union  took  place.  Personal  CkuO' 
 virSaraa'tu)  hailing  no  other  meaning  titan 
 only  that  tJicnatnrv  or  Person  of  the  Word , 
 i.e.  the  Word  Himself,  united  in  truth  to 
 human  nature,  apartfrom  any  turning  and 
 confusion  (as  we  have  fill  often  said)  is 
 conceived  of  and  is,  One  Christ,  the  Same 
 God  and  Man. 
 
 S.  Cyril  uses  the  word  habitually  e.g. 
 it  occurs  five  times  in  his  Treatise  to  the 
 Princesses  Arcadia  and  Marina  on  tlie 
 right  faith  :  he  uses  also  other  like  ex- 
 pressions, true  union,  true  and  Natural 
 Union,  inseverable,  indissoluble.  S.  Eu- 
 logius,  one  of  S.  Cyril's  successors  in 
 his  see  (A.  D.  581)  and  a  contemporary 
 of  Pope  S.  Gregory,  in  his  famous  ex- 
 planation that  the  Council  of  Ephesus 
 forbad  oppositions  to,  not  definitions  of, 
 the  Faith,  alludes  to  this  expression  and 
 says.  For  it  [the  Council  of  Ephesus] 
 does  define  what  none  before  it  defined. 
 Nay  its  7]  KaO"  virdaracriv  evcocns  is  a 
 definition  not  made  by  the  elder  Si/nods. 
 (S.  Eulogius  in  Phot.  Bibl,  cod.  230 
 translated  in  the  above-cited  On  the 
 clause,  And  the  Son  in  regard  &c.  p.  80.) 
 
 M.  e.  Nestorius  is  citing  S.  Cyril  him- 
 self in  his  letter  to  the  monks  ;  see  Epp, 
 p.  3  d,  and  S.  Cyril's  reply  just  below,  is 
 that  blamed  by  you  which  has  beeti  said 
 by  us  ? 
 
God  creates  each  soul.  21 
 
 „  liood;,j  and  then  he  endeavours  to  apply  the  solution,  us-  Book i. 4. 
 
 ing  some  such  conceptions  as  these.    „  For  the  babe  (he  says) 
 
 ,,  is  formed  in  the  womb,  but  so  long  as  it  have  not  yet 
 
 „  been  formed,  it  hath  no  soul,  but  being  formed  at  length, 
 
 „  it  has  a  soul  made  it  of  God.     As  then  the  woman  bears 
 
 „the  body,  God  ensouls  it  "*,  and  the  woman  is  not  called  ^ '^"xo' 
 
 „  mother  of  soul,  because  she  bare  a  man  endowed  with 
 
 „  soul,  but  rather  mother  of  man,  so  (he  says)  the  blessed 
 
 „  Virgin  too,  even  though  she  have  borne  a  man,  the  Word 
 
 „  of  God  passing  forth  along  with  him,,  (for  this  word  did 
 
 he  use)  „  not  therefore  is  she  mother  of  God.,, 
 
 Is  therefore  (tell  me)  that  blamed  by  you  which  is  said  by  §  4 
 us  ?  does  it  seem  right  to  you  without  understanding  to 
 find  fault  with  what  is  so  rightly  and  purely  ^  said,  and  do  '  "«'^Stj- 
 you  not  rather  attach  the  blame  of  not  being  able  to  think 
 aright  to  your  own  understanding  ?    For  they  to  whom  the 
 truth  is  repugnant  ^,  to  them  will  belong  (and  to©  readily)  ^  «■■^i^oi 
 the    receptivity    of  what    is    not   so,  and    the  rebuke   of 
 those  who  are  wont  to  speak   most  excellentlv  '^ ,  will  not "  "Pj^'^^o- 
 be  without  its  harm,  yea  rather  will  be  even  a  manifest 
 demonstration  of  the  having  declined  unto  falsehood  and  of 
 choosing  to  honour  what  it  would  be   more  right  to  hate, 
 in  that  one  has  missed  of  right  reason.    But  no  man,  having 
 conceived  of  things  so  base .  . . "",  he  said  that  himself  was  the 
 lover  of  the  truth,  and  that  we  had  contrived  the  lie ;  albeit 
 one  may  see  on  the  contrary  that  ours  is  right  and  true. 
 For  the  advocate  of  the  lie  and  fraud  endeavours  to  fasten 
 the  blame  of  his  falsehood  on  the  champions  of  the  truth, 
 haply  driven  to   forgetfulness  of  the  Prophet  who  says. 
 Woe  unto  them  that  call  evil  good  and  good  evil,  that  2}ut  1s?l.v.20, 
 daj-hiess  for  light  and  light  for  darh'iiess. 
 
 But  I  will  endeavour  to  shew  by  the  example  adduced 
 by  him  that  he  does  not  even  clearly  know  what  he  is 
 saying.     For  flesh  confessedly  is  born  of  flesh,  and  the 
 Artificer  of  all  performs  the  ensouling  ^  in  the  mode  and  » ipixw- 
 way  that  He  knows.    Yet  is  the  woman  who  bears,  albeit  *^"' 
 
 ™  The  Roman  Editors  of  the  Con-  lating,  But  icith  no  thonght  of  how  base 
 
 cilia,  who  first  published  this  treatise  in  these  things  (ire.     Perhaps  some  words 
 
 1608,  conjectured   that  ouSels,  no  one,  have  slipped  out. 
 might  be  a  slip  for  ovhkv,  nothing,  trans- 
 
22  3Iaru  Mother  of  Word,  not  source  of  Word. 
 
 AG.  NEST,  she  is  the  source  of  the  flesh  only,  believed  to  bear  the  whole 
 man,  made  up  (I  mean)  of  soul  and  body,  although  she  con- 
 tribute nothing  of  her  own  to  the  being  of  the  soul.  Yet 
 when  one  says  man^  one  signifies  surely  the  soul  united  to 
 the  body.  As  therefore  the  woman,  albeit  she  bear  the 
 body  alone,  is  said  to  bear  him  that  is  made  up  of  soul  and 
 
 9  \6yots  body,  and  this  no  wise  damages  the  account  ^  of  the  soul, 
 as  though  it  found  in  flesh  the  origin  of  its  being  " ;  so  will 
 you  conceive  as  to  the  blessed  Virgin  too  :  for  even  though 
 she  be  mother  of  the  holy  Flesh,  she  hath  nevertheless 
 borne  Grod  the  Word  out  of  God  truly  united  thereto ",  and 
 though  any  call  her  Mother  of  God,  he  will  not  be  defining 
 
 1  T^  ceci-  a  more  recent  beginning  ^  of  God  the  Word  nor  that  the 
 
 theArians  flesh  hath  been  made  the  commencement  of  His  Being : 
 "^"^       but  will  understand  rather  the  mode  of  the  economy  and 
 
 Hab.  iii.  wondering  at  it  will  say,  0  Lord,  I  have  heard  Thy  hearhuj 
 and  was  afraid,  I  considered  Thy  works  and  ivas  asfonied. 
 
 But  our  all-wise  and  prudent  expounder,  having  pondered 
 the  force  of  the  example  says,  „  Thus  the  holy  Virgin  too, 
 „even  though  she  hath  borne  man,  God  the  Word  passing 
 „ along  with  him,  yet  not  therefore  is  she  Mother  of  God  : 
 „for  not  from  the  blessed  Virgin  was  the  Dignity  of  the 
 „Word,  but  He  was  God  by  Nature. ^^ 
 
 What  therefore  is  the  meaning  of,  that  the  Word  passed 
 
 see  p.  14.  forth  along  with  the  flesh,  he  alone  knows,  but  I  marvel 
 
 ■aKpi-      much  at  his  subtil  refinement^.     For  the  word  of  truth 
 
 /3«ias 
 
 ^  ws  ffapKa  Tr)i/   rrjs  iSias  virdp^ews  the  Father,  so  too  all  things  beseeming 
 
 \afM0avovcrr]s  a.pxi]v.  the  flesh  save  only  sin  :  but  chiefly  and 
 
 o  See  S.  Ath.  against  Arians,  iii.  §  29  before  all  else  will  birth  of  a  woman  be- 
 
 p.  440.  O.T.  note  e.  where  this  passage  seem  the  flesh.     Hence  the  Godhead  by 
 
 is  translated.  S.Cyrilin  his  16th  Paschal  Itself  if  it  be  conceived  of  apart  from 
 
 homily,  about  tliis  same  time  (A.D.  430)  flesh  will  be  'without  mother'  and  that 
 
 says,  "Yet  He  was  (as  I  said)  God  in  full   rightly:    but   when   the  mystery 
 
 the  manhood  too,  allowing  to  the  nature  Christ- ward  isbrought  forward,the  truth 
 
 that  is  ours  to  advance  through  its  own  as  to  this  will  be  other  and  subtil  exceed- 
 
 laws,  yet  along  therewith  preserving  the  ingly.     For  we  shall  deem,  if  we  choose 
 
 genuineness  of  the  Godhead  :  for  thus  to  think  aright  and  go  the  most  unerring 
 
 and  no  otherwise  will  both  the  bairn  (rb  way,   that   the   Virgin   bare   not    bare 
 
 TfX^ii/)  be  conceived  of  as  by  Nature  {yvfjLvhv)  Godhead  but  rather  the  Word 
 
 God,  and  the  Virgin  which  bare  will  be  from  forth  of  God  the  Father,  Incarnate 
 
 said  to  be  mother,  not  of  flesh  and  blood  and  United  to  flesh,  she  who  was  taken  to 
 
 simply,  like  the  mothers  with  us,  but  of  aid  in  bearing  after  the  flesh  Him  who 
 
 the  Lord  and  of  God  Who  hath  hidden  was  united  to  flesh.     Enimanuel  there- 
 
 Himself under ourlikeness."  ..."For  fore  is  God:  and  mother  of  God  will 
 
 as  the  Precious  and  all-holy  Flesh  which  she  too  be  called  who  bare  after  the  flesh 
 
 was  forth  of  the  holy  Virgin  hatli  become  God  who  forour  sakes  appeared  in  flesh." 
 
 the  own  of  the  Word  who  is  forth  of  God  t.  v.  ii.  pp.  227,  228. 
 
No  analogy  betiveen  Birth  o/Cheist  S)-  the  Baptist.     23 
 
 sets  forth  tliat  the  Word  of  God  has  been  Personally  united  Book  i.5. 
 to  the  Flesh;  and  he  keeps  affirming  the  passing  forth  along 
 with'^,  meaning  I  know  not  what.     Next,  when  our  ?  discus-  ^  t^  o-yyu- 
 sion  was  all  about  nature  and  Personal  Union,  and  aimed  '^"''^ 
 at  enquiring  not  what  the  Word  out  of  God  is  in  respect 
 to  Dignity,  but  whether  He  has  been  made  Man  economi-  see  Letter 
 cally,  making  His  own  the  flesh  born  of  a  woman :  he  remov-  12  sqq. 
 ing  the  question  to  quite  other  matters  says,  „Not  from 
 „the  holy  Virgin  was  the  Dignity  of  the  Word,  but  He  was 
 „  God  by  Nature  :  „  albeit  how  are  not  Dignity  and  Nature 
 two  entirely  different  things?    But  our  discourse  hereupon 
 does  not  need  overmuch  skill*:  we  must  therefore  see  what  *  'cx""- 
 
 uvOius 
 
 comes  next.  For  he  fortifies  yet  another  outpost  against 
 what  has  been  said  by  us,  as  he  thinks  invincible  and  com- 
 petent to  shew  with  all  force  that  the  Birth  out  of  woman 
 of  Emmanuel  is  empty  talk^  of  ours :  he  says  again  thus,      *  "^^o" 
 
 „The  blessed  John  Baptist  is  fore-heralded  by  the  holy 
 „  Angels,  that  the  babe  shall  he  filled  with  the  Holy  Ghost  S.  Luke 
 „  even  from  his  mother's  ivomb,  and  having  the  Holy  Ghost, 
 ,,was  this  blessed  Baptist  born.  What  then  ?  call  you 
 „  Elizabeth  mother  of  the  Spirit  ?  apply  your  mind  here, 
 „  although  there  be  some  among  you  who  are  startled  at 
 „  what  is  said,  pardon  their  inexperience.,, 
 
 And  who  on  hearing  such  words  will  not  straightway  §  5 
 say  in  Prophet's  voice,  For  the  fool  will  utter  folly  and  his  Isa.xxxii. 
 heart  will  conceive  vanity,  to  accomplish  iniquity  and  to  utter 
 error  against  the  Lord  ?  For  error  confessedly  is  it  and 
 nought  else,  to  trust  in  such  frigid  and  childish  thoughts 
 as  though  they  were  true.  One  may  then  marvel  at  him  for 
 his  gentleness,  for  he  said  that  they  ought  to  be  esteemed 
 worthy  of  pardon  and  clemency  who  had  no  acquaintance 
 with  those  words  of  his  :  yet  were  it  a  thing  thrice-longed 
 for  by  us  ourselves  (if  so  be),  yea  rather  by  all  too  who  are 
 Christians ;  for  how  should  not  all  long  to  be  rid  from 
 words  so  burdensome^  and  perverse?     But  we  say  this  : " ^"x^i- 
 
 ■I.  0  puy 
 
 P  i.  e.  S.  Cyril's  Letter  to  the  Monks,  above-cited,  which  Nestorius  was  in  part 
 contradicting  in  the  sermon  to  which  tlie  extract  belongs. 
 
24     S.  John  Baj,jtld  received  Spirit  ;  Gob  the  Son  bom. 
 
 AG.  NEST.  Elizabeth  batb  confessedly  borne  the  blessed  Baptist  an- 
 see  Letter  minted  in  the  womb  with  the  Holy  Ghost :  and  if  it  had  been 
 
 to  Monks  oi      •  11 
 
 p.  8  e.  any  where  said  by  the  God-inspired  Scriptnres,  that  the 
 Spirit  too  was  made  flesh,  rightly  would  you  have  said  that 
 she  ought  to  be  called  by  us  mother  of  the  Spirit ;   but  if 
 
 7  Th  T€x-  the  bairn  '^  is  said  to  have  been  honoured  with  bare  anoint- 
 
 8  Th  xpv-  ing  only,  why  deem  you  it  right  to  put  the  fact^  of  incarna- 
 ^"  tion  on  an  equal  footing  with  the  grace  of  participation  ?  for 
 
 it  is  not  the  same  thing,  to  say  that  the  Word  was  made 
 flesh  and  that  one  has  been  anointed  through  the  Spirit 
 with  prophetic  spirit.     For  of  the  holy  Virgin  it  is  writ- 
 Isa.  vii.     ten,  Beliold  a  Virgin  shall  conceive  and  hear  a  8(m,  and  He 
 ^^'  who  is  born  is  called  the  fruit  and  moreover  Emmanuel, 
 
 S.  Matt,    ivhich   being  interpreted  is,  God  ivith  us ;  but  of  Elizabeth, 
 S.  Luke    ^^^6  shall  bear  a  son  who  shall  go  before  Him  in  the  spirit 
 i'b'iV       ^'''^^   power  of  Elias,  and  shall  go   before  the  face  of  the 
 lb.  76.      Lord  to  'prepare  His  tvaijs.     By  no  means  therefore  is  Eli- 
 lb-  zabeth  mother  of  the  Spirit,  for  she  bare  a  prophet  of  the 
 chap.  1     Highest :  but  the  holy  Virgin  is  truly  mother  of  God  i,  for 
 she  hath  borne  carnally,  i.  e.,  according  to  the  flesh,  God 
 united  to  flesh.    For  since  she  is  human  who  bare,  therefore 
 and  rightly  do  we  say  that  the  mode  of  generation  has  been 
 wrought  in  human  wise ;  for  thus  and  no  otherwise  was  it 
 possible  that  He  Who  is  over  all  nature  could  become  as 
 we,  not  slighting  the  being  what  He  is  (how  could  He  ?) 
 but  rather  abiding  what  He  was   and  is  and  will  be :  for 
 superior  to  change  is  the  Divine  and  Most  High  Nature. 
 
 1  S.  Cyril  vises  exactly  the  same  ex-  i.  e.  accordmg  to  the  flesh.  .  .  .  Saying 
 
 pression  in  his   Letter  to   the  Monks  according  to  the  flesh  is  not  taking  away 
 
 (Epp.  8  c)  and  in  the  first  of  the  chap-  the  miraculousness  of  the  Birth  .... 
 
 ters  that  he  appended  to  liis  great  Letter  but  teaches  that  as  God  begets  Divinely 
 
 to  Nestorius  (see  note  k),  "  If  any  con-  or  in  God-befitting  manner  according  to 
 
 fess  not   that    Emmanuel   is   God   in  His  own  Nature,  so  too  man  humanly 
 
 truth  and  consequently  the  holy  Vir-  or  flesh  carnally."     Def.  xii  capp.  adv. 
 
 gin  Mother  of  God:  for  she  hath  borne  Episc.  orient,  cap.  1.  p.  160  d  e.    See  also 
 
 after  the  flesh  the  Word  from  forth  of  below  Schol.  §  31.  &  abovep.  23.  note  o. 
 God   made    flesh,    be    he    anathema."        Theodoret's   objection    to   S.  Cyril's 
 
 But  the  word  carnalli/  or  after  the  flesh  first  chapter  is  of  a  ditlerent  kind  and  is 
 
 was   not   understood   by   many  :    e.  g.  identical  with  that  of  Nestorius  (above 
 
 Andrew   Bishop  of  Samosata  thought  p.  7,  below  p.  33  and  note  b):  the  notion 
 
 tliat  it  contradicted  the  miraculous  Birth  that  yeyepvriKe,  she  hath  borne,  necessi- 
 
 from  a   virgin.     S.Cyril   explains  his  tates  the  conversion  of  the  Godhead  into 
 
 meaning  in  his  reply  to  Andrew  ;  "  we  flesh.     In  Andrew's  case,  the  meaning 
 
 said  that  the  Virgin  bare  the  Word  of  of  the  word  rnran//?/ was  misunderstood, 
 
 God  made  flesh  according  to  the  Scrip-  in  Theodoret's,  the' word  was  apparently 
 
 tures,  i.e.  Man;  bare  Him  carnally,  unnoticed. 
 
Nestor  ills  uiislnter^rets  Greed. 
 
 That  we  therefore  think  aright  in  affirming  that  God  Book  i.  5, 
 has  been  born  according  to  the  flesh  for  the  salvation  of  all, 
 God-inspired  Scripture  hath  testified  :  but  since  to  his  most 
 nov^el  dogmas  he  opposes  the  truth  and  the  very  symbol 
 of  the  Church's  Faith,  which  the  fathers  once  gathered 
 together  at  Nicea  through  the  illumination  of  the  Spirit 
 defined  ;  he,  fearing  lest  any  should  keep  whole  the  Faith, 
 instructed  unto  the  Truth  by  their  words,  endeavours  to 
 calumniate  ^  it  and  alters  the  significance  of  the  words,  and 
 dares  to  coin  with  false  stamp  ^  the  very  force  of  its  ideas. 
 For  while  himself  in  the  midst  of  the  Church  was  usiug 
 profane  babblings  ~,  a  certain  man  ^  of  those  who  were  of 
 
 ^  arvKo- 
 
 '  irapa- 
 crriijLaii/fiirf 
 p.  13,  ref. 
 5. 
 
 '  Eusebius  an  Advocate  at  Constan- 
 tinople ;  he  afterwards  put  out  a  protest 
 addressed  to  the  Clergy  and  Laity  of 
 that  City  (Cone.  Eph.  part,  i.  cap".  13 
 t.  iii.  888  ed.  Col.)  that  Nestorius  was 
 reviving  tlie  false  teaching  of  Paul  of 
 Samosata,  condemned  nearly  two  cen- 
 turies before  (Marius  Mercator,  whose 
 translation  into  Latin  of  S.  Cyril's  De- 
 fences of  his  12  chapters  or  Anathemas 
 against  Nestorius'  errors  and  of  his 
 Scholia  on  the  Incarnation,  has  come 
 down  to  us,  likewise  put  out  a  paper  of 
 like  kind,  Opera  pp.  50  sqq.  ed.  Baluz 
 1684).  Many  years  on  we  read  of  Euse- 
 bius, as  Bishop  of  Dorylaeum  in  Phry- 
 gia,  as  a  friend  of  Eutyches,  but  after 
 fruitless  efforts  to  reclaim  him,  also  his 
 accuser  before  S.  Flavian,  Archbishop 
 of  Constantinople.  In  November  448, 
 a  Synod  was  called  of  Bishops  who 
 chanced  from  one  cause  or  another  to  be 
 there  :  these  amounted  to  thirty.  The 
 circumstance  of  Constantinople  being 
 the  capital  of  the  Eastern  Empire  occa- 
 sioned Bishops  to  be  often  there.  (The 
 Archbishop  of  Alexandria  though  appa- 
 rently he  had  habitually  one  of  his 
 Deacons  there,  as  a  sort  of  deputy,  or 
 Proctor,  in  the  Imperial  City,  seems 
 on  more  especial  occasions  to  have  had 
 a  Bishop  there:  e.g.  S.Cyril  sent  liis 
 great  Synodal  Letter  to  Nestorius  by 
 four  Bishops,  Theopemptus,  Daniel, 
 Potamon  and  Comarius  :  of  these  Theo- 
 pemptus Bishop  of  Cabasa  and  Daniel 
 ■Bishop  of  Darnis,  went  to  Ephesusand 
 vored  in  the  Council:  Potamon  and 
 Comarius  remained  at  Constantinople, 
 for  one  of  S.  Cyril's  earliest  Letters 
 after  the  Council  (Epp.  p.  84)  was 
 directed  to  them  conjointly  with  the 
 great  Archimandrite  Dalmatius,  the 
 Priest  Eulogius,  S.  Cyril's  Proctor, 
 and  another.    A  brief  letter  of  S.  Cyril's 
 
 <poi>viatsor 
 written  a  few  days  later  (pp.  91  sq.)  ksvo- 
 when  he  was  in  ward  at  Ephesus,  is  di-  <pooi/lais 
 reeled  to  Theopemptus,  Potamon  and 
 Daniel.  Fleury  (bk.  26  §  3)  suggests 
 that  Theopemptus  and  Daniel  went 
 back  to  Constantinople  with  Letters 
 from  the  Comicil.)  Before  this  Synod 
 the  Bishop  Eusebius  accused  Eutyches, 
 who  was  condemned.  The  August  of 
 the  next  year,  449,  the  Robber-Council 
 of  Ephesus  deposed  S.  Flavian  (whose 
 Martyrdom  followed  immediately  for 
 he  was  driven  into  exile  to  Epipa  in 
 Lydia  and  died  there)  and  Eusebius. 
 Eusebius  was  likewise  ejected  from  his 
 See  and  stayed  at  Rome  as  Pope  S.  Leo 
 tells  the  Empress  Pulcheria  in  a  letter 
 (S.  Leo  ad  Pulch.  59  [79  col.  1037  ed. 
 Ball.]  cited  by  Fleury  27,  49  english 
 translation) :  Eusebius  was  at  the  Coun- 
 cil of  Chalcedon,  he  was  vindicated  at 
 the  close  of  the  1st  Session  (t.  iv.  1189 
 Col).  In  the  third  Session  he  presents  to 
 the  Council  a  petition  against  Diosco- 
 rus(ib.  1249, 1251).  In  the  fifth  Session 
 he  was  one  of  those  engaged  in  the  hand- 
 ling concerning  the  holy  faith,  rpaKrai- 
 advTwv  irepl  ttjs  ayias  niarTiics  (ib. 
 1452) :  he  signs  in  the  sixteenth  session 
 (ib.  1737).  A  rescript  of  the  Emperor 
 Marcian  annuls  all  that  had  been  done 
 against  him.  This  Rescript  addressed 
 to  Palladius,  Praetorian  Prefect,  Valen- 
 tinian,  Praefect  of  Illyria,  Tatian  Prae- 
 fect  of  the  City,  Vincomalus  Master  of 
 the  offices  (see  Theod.  Ep.  140  tit.)  and 
 Consul-designate,  is  given  as  a  sequel 
 to  the  Acts  of  the  Council  of  Chalcedon 
 (part.  3  cap.  xi.  t.  iv.  1809  ed.  Col.).  See 
 Fleury  Eccl.  Hist.  Books  xxv.  xxvii.and 
 xxviii.  in  the  Englisii  translation  edited 
 by  Dr.  Newman,  Oxford,  1844. 
 
 Eusebius'  brave  and  loyal  conduct 
 on  this  present  occasion  while  i/et  a  laif- 
 man,  is    mentioned  in  the  Council   of 
 
26      Eiisehius  undauntedlij  affirms  Two  Births  of  WoRD. 
 
 ^  tpiKoQe(f 
 *  rop6v 
 
 Tl  KiKpa- 
 
 ^  5iaXa- 
 
 Uo6€T7]- 
 
 Kaffiv 
 Heb.  vi. 
 19. 
 
 i.e.  Euse- 
 bius  after- 
 wards 
 bishop  of 
 Dorylae- 
 um. 
 
 §6 
 
 7  Iffxvo- 
 (ivdias 
 
 ■  great  piety  and  yet  among  tlie  laity,  but  who  had  gathered 
 within  himself  no  mean  learning,  was  moved  with  fervent 
 and  devout  ^  zeal  and  with  piercing  cry  *  *  said  that  the 
 Word  Himself  Who  is  before  the  ages  endured  a  second 
 Generation  also,  viz.,  that  after  the  flesh  and  forth  of  a  wo- 
 man ;  the  people  being  disturbed  hereat,  and  the  more  part 
 and  wiser  having  honoured  him  with  no  mean  praises,  as 
 pious  and  most  full  of  wisdom  and  not  imparticipate  in 
 uprightness  of  doctrine,  the  rest  being  mad  against  him, 
 he  [Nestorius]  interrupting  ^,  straightway  approves  those 
 whom  by  teaching  his  own  he  had  destroyed,  and  whets  his 
 tongue  against  him  who  could  not  endure  his  words,  yea  and 
 against  the  holy  fathers  who  have  decreed  ^  for  us  the  pious 
 definition  of  the  Faith  ivhich  ice  have  as  an  anchor  of  the 
 soul  both  sure  and  steadfast,  as  it  is  written. 
 
 „  For  (said  he)  I  rejoice  at  beholding  your  zeal ;  but 
 „from  the  thing  itself  is  a  clear  confutation  of  what  has 
 J,  been  said  by  the  pollution  of  this  wretched  man  ;  for 
 „  whereof  the  births  are  two,  two  sons  are  they,  but  the 
 „  Church  knoweth  one  Son  Christ  the  Lord.,, 
 
 Most  foolishly  therefore  put  he  forth  the  definition  of  his 
 ideas  on  this  matter  saying,  „  for  whereof  the  births  are 
 „two  two  sons  are  they.,.  But  letting  alone  for  a  while  his 
 subtil  accuracy  ''  herein,  come,  come  let  us  gather  what  per- 
 tains to  accurate  investigation  for  the  consideration  of  the 
 matter.     He  therefore  made  it  inadmissible  [to  speak  of 
 
 Chalcedon  itself;  for  when  that  Coun- 
 cil had  heard  the  Letter  of  S.  Cyril  to 
 John  Archbishop  of  Antioch  to  which 
 they  gave  the  Ecumenical  sanction  of 
 the  church,  some  of  the  Bishops  called 
 out, Ever 4^  10 s  'Neardptov  KaOelKe,  Eiise- 
 bius  deposed  Nestorius.  It  is  likewise 
 mentioned  by  Evagrius  ( Eccl.  Hist.  i.  9) 
 who  says,  rrjv  iTncrKOirr^v  rov  SopvXaiov 
 SifTTOVTos,  t)S  Kal  prjTcop  %TL  Tvyxo-voiv, 
 ■nplinos  TTjv  NeffTopiov  fi\aa<prifxiav  5i4- 
 Xey^eu,  exercising  the  Bishop's  office  at 
 Dorylaeum,  who  while  yet  an  advocate 
 first  convicted  the  blasphemy  of  Nestorius. 
 Leontius  (in  the  7th  century)  writing 
 against  Nestorius  and  Eutyches  (contra 
 Nest.et  Eutych.  lib.  3  in  Galland.Bibl. 
 "Vet.  Patrum  xii.  697)  speaks  of  it  too. 
 
 ^  The  people's  applause  during  the 
 sermons  of  S.Augustine  and  S.Chry- 
 sostom  are  often  mentioned  :  Nestorius 
 alludes  to  the  applause  of  his  own  ser- 
 mons a  little  above,  p.  11.  Two  or 
 three  years  later  when  the  troubles  which 
 followed  on  the  council  through  the 
 Eastern  Bishops  misunderstanding  S. 
 Cyril  and  his  language,  were  beginning 
 to  be  allayed,  and  one  of  them,  the  pious 
 and  aged  Paul  Bishop  of  Emesa,  was 
 preaching  at  Alexandria  before  the 
 Archbishop,  the  very  words  that  the 
 people  uttered  in  their  delight  are  pre- 
 served to  us  (concilia  t.  iii.  1617,  1021 
 ed.  Col.).  Here  Eusebius'  cry  was  one 
 of  zeal  for  the  Faith,  contradicting  the 
 denial  of  Truth  which  he  heard. 
 
God  the  Son  has  two  Generations.  27 
 
 two  generations  *]  but  says  that  one  ought  to  be  confessed  Book  i.  6; 
 by  uSj  that  we  conceive  not  of  two  sons  (as  though  it  were  s^^has 
 necessary  if  the  births  be  two,  that  two  sons  also  should  two  Gene- 
 
 1-  1  T\ii'  n  1  Tjn  1-1    rations 
 
 be  introduced)  :  let  him  come  forward  and  tell  us  which 
 of  the  generations  he  will  admit,  that  before  the  ages  from 
 out  the  Father,  wherein  the  "Word  was  God  not  yet  Incar- 
 nate, or  this  one,  recent  and  out  of  a  woman. 
 
 If  then  he  say  that  alone,  I  mean  the  one  before  the 
 ages  from  out  the  Father,  that  one  alone  will  be  Son  Who 
 is  out  of  Him  by  Nature  and  not  yet  participate  of  flesh 
 and  blood :  and  vainly  (as  it  seems)  is  the  Mystery  of  the 
 Incarnation  uttered,  and  in  no  wise  hath  He  emptied  Him- 
 self nor  been  made  in  servant^s  form,  but  hath  remained 
 thus,  rejecting  the  true  concurrence  ^  with  flesh  even  until » avvo^ov 
 now.  But  he  who  is  in  the  last  times  out  of  woman,  shall 
 be  styled  by  himself  son,  and  we  will  admit  this  one  gene- 
 ration, I  mean  out  of  woman ;  needs  has  the  Word  out  of 
 God  the  Father  fallen  away  from  being  by  Nature  Son. 
 
 But  the  pious  man  sees  full  surely  the  absurdity  of  such 
 ideas  and  its  exceeding  swerving  unto  impiety.  In  ©rder 
 then  that  we  may  proceed  along  the  royal  road,  we  say 
 that  two  were  the  Births,  one  the  Son  through  both,  the 
 Word  out  of  God  not  yet  made  in  flesh,  the  Same  after- 
 wards Incarnate  and  enduring  for  us  the  birth  of  a  woman 
 after  the  flesh.  For  if  one  said  in  regard  of  men  that  two 
 sons  must  surely  be  conceived  of,  if  we  speak  of  two  births, 
 he  would  say  rightly  and  it  would  be  true ;  but  since  the 
 Mystery  of  Christ  and  the  mode  of  the  Incarnation  hath  an- 
 other path  ^,  and  is  not  beheld  in  like  wise  with  what  is » 6^hv 
 ours,  why  is  he,  looking  at  our  habits,  and  then  fastening  his 
 mind  on  what  is  marvellous  and  above  speech,  caught  fall  • 
 ing  into  feeblest  and  unlearned  pettiness  of  belief^  ?  What  i  o\iyo. 
 surprises  me  is  this  :  he  confessing  herein  that  the  Church 
 knows  one  Son,  and  adding,  The  Lord  Christ,  hath  no 
 longer  kept  One,  for  he  sunders  one  from  another  things 
 united,  and  putteth   each   apart,  not  enquiring  what  the 
 
 t  See  the  same  objection  brought  forward  in  the  treatise  Quod  Unus  Cliristus, 
 given  below. 
 
28  Incarnate  in  Nicene  Creed  inldnterijveted. 
 
 AG. NEST.  Word  is  by  Nature^  wliat  tlie  flesli  also;  but  gathering 
 rather  into  one,  man  and  God  in  equality  of  glory  only,  as  he 
 
 2  h-Ki.  deemeth,  which  is  a  thing  utterly  implausible  ^,  yea  rather 
 Kara-  impossible,  he  casts  down  ^  the  scheme  of  the  mystery  unto 
 uncomeliness.     Thus  he  saith  : 
 
 treiet 
 
 „But  we  must    (for  it  has  now  come  into  my  mind) 
 „  learn  that  the  Synod  of  Nicea  too  nowhere  durst  say  that 
 
 Creed  of  i,  Grod  was  born  of  Mary ;  for  it  said,   We  believe  in  One 
 
 tinole""  >}(^od  the  Father  Almighty  and  in  One  Lord  Jesus  Christ. 
 „  Observe  that  having  first  put  the  word  Christ,  which  is 
 „the  indication  of  the  two  natures,  they  did  not  say,  in 
 „  one  God  the  Word,  but  took  the  name  that  signifies  both, 
 ,,in  order  that  when  lower  down  you  hear  of  death,  you 
 „ think  it  not  strange ;  in  order  that  the  words  crucified 
 „and  buried  may  not  strike  the  ear  as  though  the  Godhead 
 „sufi"ered  these  things.,.  Then  it  goes  on,  „  We  believe  in 
 „  One  Lord  Jesus  Christ,  the  Only  Begotten  Son,  tlie  Begotten 
 „  out  of  the  Father,  the  Consubstantial  tvith  the  Father,  Who 
 „  came  down  from  the  heavens  for  our  sahes,  and  was  Licar- 
 „nate  of  the  Holy  Ghost.  They  said  not,  and  begotten  of 
 „the  Holy  Ghost.,,     And  he  says  that  the  holy  fathers 
 
 see  p.  31    interpreting  what  is  the  meaning  of  hicarnate  say.  Made 
 Man,     And  what  being  made  Man  means  he  himself  mak- 
 ing clear,  said  again,  „His  own  Nature   not  undergoing 
 „  change  into   flesh,  but  inhabitation  in  man.  „ 
 X  7  Will  any  one  of  those  who  rank  as  Christians  endure 
 
 4  ,  „  .       either  the  infatuation  *  that  there  is  in  these  words  or  the 
 
 ■»  apf\re- 
 
 pias         impiety  of  his  ideas  ?    To  those  of  really  sound  mind  are 
 
 s  Q^         not  these  things  a  manifest  ribaldry  ^,  and  no  mean  kind 
 
 Kox'ia       of  openmouthedness  ®  against  Christ  ?    for  he  slanders  the 
 
 a\yias      truth,  he  says  that  He  is  not  truly  Son,  allotting  this  to 
 
 another  (for  „  observe,  he  says,  that  having  first  put  the 
 
 „  word  Christ  which  is  the  indication  of  the  two  natures, 
 
 „  they  did  not  say.  We  believe  in  One  God  the  Word).,, 
 
 And  as  regards  the  Name,  I  mean  Christ'',  I  will  presently 
 
 enquire  whether  it  be  significative  of  the  two  Natures  or 
 
 "  see  Book  2,  beginning  of  Book  5  and  §§  4.  5.  Def.  xii  capp.  contr.  Theod.  cap. 
 7  init.  de  recta  fide  to  the  Emperor,  pp.  32,  37,  38,  to  the  Princesses,  47  b  70  e 
 
Fathers  ofNicea  did  affirm  the  Son  horn  of  a  woman,      29 
 
 not,  but  what  is  before  us  we  will  exercise  ourselves  in,  as  Book!. 7. 
 we  can.  For  in  no  wise  to  be  borne  may  tbose  things  be 
 that  are  so  absurdly  and  heedlessly  babbled  forth  by  him, 
 but  one  might  (I  deem)  say,  speaking  in  behalf  of  the  holy 
 fathers,  What  art  thou  doing,  noble  sir,  putting  forth  rude 
 tongue  against  holy  men,  to  whom  will  beseem  that  which 
 was  said  by  Christ  Himself  the  Saviour  of  us  all.  It  is  not  s.  Matt. 
 YE  that  speak,  hut  the  Spirit  of  your  Father  WJiich  speaketh  '  '» 
 in  you  ?  for  what  has  there  not  been  conceived  of  by  them 
 of  things  exceeding  well  polished  unto  an  admirable  sub- 
 tilty  ?  what  of  needful  doctrines  has  been  overlooked,  or 
 what  method  of  safeguard  neglected  by  them  ?  „  They  have 
 „  not  dared  (he  says)  insert  in  their  words  concerning  the 
 „ Faith  that  Grod  the  Word  was  born  of  Mary.,,  If  there- 
 fore thou  for  this  reason  accuse  those  who  have  been  be- 
 fore us,  and  sayest  thou  art  aggrieved  because  they  are 
 not  found  to  use  thy  exact  words,  it  is  time  (I  suppose) 
 to  accuse  along  with  them  the  holy  Apostles  and  Evange- 
 lists too,  for  thev  have  compiled  the  books  of  instruction '''  ^  H-^fra- 
 concerning  Christ,  yet  one  will  not  find  them  using  word 
 for  word  your  expressions.     But  (if  it  please  you)  pass 
 
 this  over  as  ^ but  consider  rather  that  they  have 
 
 well  wrought  out  their  explanation  of  this  matter,  for  faith 
 in  the  Holy  and  Consubstantial  Trinity  is  exacted^  of  us.  ^Tpdrre- 
 But  since  they  say  that  they  believe  in  One  God  the  Father 
 Almighty,  Maker  of  all  things  hoth  visihle  and  iiivisihle,  and 
 in  One  Lord  Jesus  Christ  His  Son,  and  none  other  (accord- 
 ing to  us)  is  Jesus  Christ  the  Lord  than  the  One  and  by  Na- 
 ture and  truly  Son,  Who  beaming  from  out  of  God  and  being 
 God  the  Word  has  been  made  Man,  by  birth  (that  is)  out  of 
 woman,  how  will  they  who  proclaim  the  mode  of  the  economy 
 not  be  found  to  speak  also  of  His  Birth  of  a  woman  after  the 
 ■flesh  ?  for  then  in  truth  has  the  Word  which  is  God  and  Wis- 
 dom and  Life  and  Light,  the  Son,  been  named  Christ  Jesus. 
 It  is  manifest  therefore  that  the  time  of  such  naming  has 
 
 85  c  115  c  d  120  d,  to  the  Empresses  y    Here   the   MS.  leaves  a  blank  of 
 
 Pulcheria  and  Eudoxia  131  b  &  §  18  p.  about  12  letters :  these  blanks  sometimes 
 
 148  b  Quod  Unus  Christus  see  below,  mdieate  that  the  scribe  could  not  deci- 
 
 See  also  Theodoretin  his  letter  to  Bishop  pher  the  word  in  the  ms.  which  he  was 
 
 Timothy  (Ep.l30).  copying. 
 
30  Christ  Jesus  God  the  Son  Incarnate. 
 
 AG.  NEST,  concurrent  ^  with  it  the  Birth^  that  I  mean  through  the  holy 
 9  (Tvveiff-  Yipo-in.  That  believing  on  Christ  Jesus,  we  believe  in 
 cav  the  One  and  by  Nature  and  truly  Son,  our  faith  moun- 
 
 ting up  unto  the   Father  through  Him,  will  be  clear,  in 
 S.  John   that  He  Himself  hath  cried  aloud  to  the  whole  world.  He 
 45';'*'*'     that  helleveth  on  Me  heUeveth  not  on  Me  hut  on  Elm  that 
 sent  Me,  and  he  that  seeth  Me  seeth  Him  that  sent  Me,  and 
 lb.  xiv.  1.  again.  Believe  on  God,  and  believe  on  Me.    And  we  do  not 
 (I  suppose)  say  that  He  asks  of  us  two  faiths,  but  rather 
 He  teaches  that  if  any  admit  the  faith  to  Himward,  he  hath 
 believed  on  the  Father  Himself. 
 
 But  since  (as  is  probable)  he  will  be  making  use  of  the 
 1  SfjLU)-  community  ^  of  the  names,  saying  that  Christ  and  Lord,  yea 
 *'''^''  and  Son,  are  common  titles,  and  will  be  affirming  that  they 
 suit  the  Word  That  sprung  of  the  Father  even  though  He 
 be  conceived  of  as  alone  and  not  yet  ^  participate  of  flesh, 
 and  likewise  the  Temple  that  sprang  of  a  virgin,  this 
 matter  needs  (I  think)  considerable  investigation  :  put- 
 ting it  off  for  the  present  to  a  season  (as  I  said)  fitly  be- 
 longing to  it,  let  us  go  to  another  utterance  of  the  holy 
 Synod  which  this  man  perverting  unto  his  own  liking,  does 
 violence  to  the  force  of  truth.  For  he  says  that  the  fathers 
 have  written.  We  believe  in  One  Lord  Jesus  Christ,  the 
 Only-Begotten  Son,  the  Begotten  from  forth  the  Father,  the 
 Consubstantial  with  the  Father,  Who  came  down  for  our 
 sahes,  and  was  Incarnate  of  the  Holy  Ghost.  He  adds  hereto 
 and  says  of  the  holy  fathers,  „  lower  down  they  interpret 
 „  that  He  who  was  made  man.  He  it  is  who  is  said  to  be  In- 
 „  carnate,  the  Divine  Nature  not  enduring  change  into  flesh 
 „  but  inhabitation  in  man.,,  In  his  explanation  he  again 
 keeps  hold  of  the  same  mind  and  moreover  says  thus ; 
 
 „  They  followed  the  Evangelist,  for  the  Evangelist  too 
 
 „  when  he  comes  to  the  being  made  man,  shunned  saying 
 
 „  Birth  in  respect  of  God  the  Word,  and  hath  put  Incarnation, 
 
 lb.  i.  14.  „  Where?     Hear,  And  the  Word  tvas  made  flesh  ;  he  said 
 
 2  ovTw  Cod.     I  have  translated  as  li  oimv  yet,  following  the  conjecture  of  the 
 Roman  Editors. 
 
Nicene  Creed.  One  of  the  Constantino]} olitan  expansions.  31 
 
 „  not^  Was  born  tlirough  tlie  flesli.    For  where  the  Apostles  Book  i.  8. 
 
 „  or  the  Evangelists  make  mention  of  the  Son,  they  put 
 
 „  that  He  was  born  of  a  woman.    Give  heed  to  what  is  said, 
 
 „  I  beseech  you ;  for  where  they  utter  the  name  of  the 
 
 ,,  Son,  and  that  He  was  borne  ~  from  forth  a  woman,  they  2  irexOv 
 
 „  put  the  word.  Born  ^ ;  where  they  mention  the  Word,  no  3  e'^ewi;- 
 
 „  one  of  them  durst  speak  of  birth  through    the  human   ^ 
 
 „  nature.     For  the  blessed  John  the  Evangelist,  when  he 
 
 „  came  to  the  Word  and  to  His  Incarnation,  hear  what  he 
 
 „  says.  The  Word  ivas  made  flesh.,, 
 
 Come  therefore  putting  beside  what  he  said,  the  defini-     §  g 
 tion'^  of  our  Creed,  let  us  see  if  ought  has  been  innovated  ^hTrd^omv 
 by  this  man  regarding  it  too. 
 
 We  believe  in  One  God  the  Fathee  Almighty,  Maker 
 
 OP  ALL  THINGS  VISIBLE  AND  INVISIBLE,  AND  IN  OnE  LoRD  JesTJS 
 
 Christ,  the  Son  of  God,  Begotten  out  op  the  Father,  Only- 
 Begotten  THAT  IS  OUT  of  HiS  EsSENCE,  God  OUT  OF  GoD  LiGHT 
 
 out  op  Light  Very  God  out  op  Very  God,  Begotten  not 
 
 MADE,  CONSUBSTANTIAL  WITH- THE  FaTHER,  THROUGH  WhOM  ALL 
 THINGS  WERE  MADE,  BOTH  THOSE  IN  HEAVEN  AND  THOSE  ON 
 EARTH  :  Who  for  us  men  and  for  OUR  SALVATION  CAME  DOWN 
 AND  WAS  INCARNATE  AND  MADE  MaN,  SUFFERED  AND  ROSE  THE 
 THIRD  DAY,  ASCENDED  INTO  THE  HEAVENS,  COMETH  TO  JUDGE 
 QUICK  AND  DEAD,  AND  IN  THE  HoLY  GhOST, 
 
 Come  now  therefore,  noble  sir,  where  (tell  me)  have  they 
 put  of  the  Son,  Incarnate  of  the  HoJy  Ghost  and  the  Virgin 
 Mary  ^  ?  but  this  he  can  by  no  means  shew.     But  con- 
 
 °  The  Creed  that  S.  Cyril  (here  as  came  well-known  beyond  the  more  im- 
 
 elsewhere)  recites  above  is  the  Nicene  mediate  neighbourhood  of  Constanti- 
 
 Creed,  as  actually  put  forth  by  that  nople  itself  see  "  On  the  clause,   And 
 
 Council :  Nestorius,  being  Archbishop  the  Son,  in  regard  &c."  pp.  37  sqq ;  for 
 
 of  Constantinople,  had  (not  imnatural-  the  beginnings  of  its  Liturgical  use,  in 
 
 ly)  been  quoting  from  that  of  Constan-  Spain,  pp.  49, 65 ;  in  France  p.  65 ;  Ger- 
 
 tinople,  which  is  the  Nicene  Creed  in  many,  Rome  p.  66 ;  the  East,  note  2 
 
 the  form  in  which  it  was  afterwards  put  pp.  184,  185.    Even  John  Archbishop 
 
 forth  by  the  Council  of  Constantinople  of  Antioch  in  his  Letter  to  S.  Proclus 
 
 (A.  D.  381),  and  in  which  it  is  familiar  written  a  few  years  after  this  treatise  of 
 
 to  us.     See  the  two  in  Rev.  Dr.  Heurt-  S.Cyril,  inserts  the  Creed   of  Nicea, 
 
 ley's  De  Fide  et  symbolo,  pp.  5  and  Synodicon  cap.  196.  Cone.  iv.  452  Col. 
 
 17  ed.  1869.  and  translated  in  parallel  Diogenes  bishop    of  Cyzicus,   in    the 
 
 columns  with  the  variations  marked  in  Council  of  Chalcedon,  said,  "The  holy 
 
 my  Father's,  The  Councils  of  tlie  Church  fathers  who  were  afterwards,  explained 
 
 to  the  close  of  the  second  general  Council  the,  ivas  Incarnate,  which  the  holy  fa- 
 
 of  Constantinople,  A.  D.  381,  1857  pp.  thers  in  Nicea  said,  by  '  From  forth  the 
 
 312  sqq.    For  the  very  slow  steps  by  Holy  Ghost  and  Mary  the  Virgin.'" 
 
 which  the  Creed  of  Constantinople  be-  The  Egyptians    and    the  most  pious 
 
32       Incarnate  and  made  Man^horn  after  the  flesh. 
 
 AG.  NEST,  sider  this.  They  say  that  the  Word  out  of  God,  the  Only- 
 Begotten,  He  That  is  from  forth  the  Essence  of  the  Father, 
 He  through  Whom  are  all  things,  the  Very  Light,  was  both 
 incarnate  and  made  man,  suffered  and  rose,  and  too,  that 
 He  will  in  season  come  again  the  Judge. 
 
 But  in  order  that  submitting  to  accurate  scrutiny  his 
 
 s  xp^/"a  words  also,  we  may  see  what  is  the  amount  ^  of  the  un- 
 learning that  is  in  them,  he  affirms  in  plain  terms  that 
 they  say  that  the  Word  out  of  God  was  both  incarnate 
 and  made  man,  and  he  crowns  them  with  his  vote  unto  their 
 truth  as  saying  what  was  convenient.  Do  they  therefore 
 (tell  me)  in  saying  that  He  was  both  Incarnate  and  made 
 Man  mean  ought  else  than  that  He  was  begotten  after  the 
 flesh?  for  this  would  be  (and  alone)  the  mode  of  iucarna- 
 
 see  above  tion  to  One  who  has  his  existence  both  external  to  flesh  and 
 
 ^'  '  in  his  proper  nature ;  for  no  one  would  say  (I  suppose)  that 
 flesh  has  been  made  flesh  nor  will  any  one  be  made  what 
 he  was  [already].  But  if  one  should  conceive  a  certain 
 economic  change  to  have  been  made  regarding  him  unto 
 somewhat  else  which  he  was  not,  the  expression  will  then 
 have  great  fitness.  Hence  if  they  say  that  the  Only- 
 Begotten  has  been  Incarnate,  and  this  would  be  wrought 
 (I  suppose)  through  fleshly  generation  and  in  no  other 
 way,  how  have  they  not  plainly  said  that  the  Word  being 
 God  has  been  begotten  after  the  flesh  ? 
 
 But  (he  says)  the  Birth  is  not  named  in  plain  terms. 
 
 see  p.  8.  Yes,  but  the  nature  of  the  thing  knows  (as  I  already  said) 
 no  other  way  of  being  incarnate.  So  that,  although  it  be 
 not  in  plain  terms  said  in  matters  of  this  kind,  we  will  not 
 for  this,  forsaking  the  only  way  recognized  by  nature,  go 
 off  to  another.     For  it  is  written  in  the  Book  of  Genesis, 
 
 Gen.  iv.    And  to  Setli  there  iva.s  made  ^  a  son,  and  he  called  Ms  name 
 
 26. 
 
 ^eyeyero  Enos.  Shall  WO  then,  because  the  Scripture  has  put,  was 
 made,  not  admit  the  mode  of  birth?  how  would  not  this  be 
 
 Bishops  with  them  called  out,  No  07ie  451,  only  7  years  after  he  had  departed 
 
 admits  addition  (Cone.  Chalc.  Act  1. 1.  to  his  rest. 
 
 iv.  91.3  ed.  Col.  quoted  On  the  &c.  p.         On  the  antiquity  of  these  words  though 
 40.):  probably  with  a  keen  recollection  not  in  the  actual  Nicene  Creed,  see  my 
 ofwhattheir  great  Archbishop  had  here  Father's  note  P  to  Tertullian  in  the  Li- 
 said,  objecting  to  Nestorius  as  adding  brary  of  the  Fathers,  pp.503,  504. 
 them;  for  the  Council  was  holden  in 
 
Incarnation  iwt  hidwelling  Jnit  Birth.  33 
 
 unlearned  ?  for  the  very  nature  of  the  thing  will  all  but  Book  i.  8. 
 compel  us  even  against  our  will  to  confess  the  idea  of  birth. 
 How  then  on  hearing  of  the  Incarnation  does  he  not  forth- 
 Avith  admit  the  idea  of  Birth  ?  and  when  the  being  made  ^  ivav- 
 man '''  has  been  plainly  mentioned,  how  did  he  not  straight-  ^^JJ^' 
 way  understand,  that  being  made  man  would  befit  not  a 
 man,  lest  he  should  seem  to  be  made  that  he  already  was,  above  p. 
 but  the  Word  originating  from  God  ?     But  where  being 
 made  man  is  believed  to  truly  take  place,  there  is  full  surely 
 the  birth  whereby  he  may  be  seen  to  be  made  man. 
 
 But  not  thus  does  it  seem  to  you  is  the  saying  to  be 
 conceived  of,  that  the  Word  of  God  was  both  Incarnate 
 and  was  made  Man ;  for  you  said  again,  endeavouring  to 
 oppose  the  idea  of  every  one  else,  that  the  being  made 
 man,  means,  not  the  change  into  flesh  of  the  Divine  Nature  '^,  ^^°g^  „„ 
 but  its  indwelling  in  man.  He  sa^^s  then  that  the  conver- 
 sion into  flesh  of  the  Divine  Nature  is  both  impossible  and 
 that  it  in  no  wise  befalls  it  (and  veiy  rightly,  for  we  will 
 approve  him  who  herein  has  chosen  to  speak  aright ;  for 
 I  say  that  It  is  stable^  and  that  It  will  not  be  transformed  ^««paSai/. 
 into  ought  else  than  what  It  is  believed  to  be)  :  but  that 
 his  discourse  hath  missed  of  the  fitting  and  true,  in  that 
 
 ^  Theodoret,  having  lived  amid  the  SS.Basil,Gregory,  Amphilochius,  Pope 
 
 same  school  of  thought  as  Nestorius,  Damasus,    Ambrose,    Cyprian,    Atha- 
 
 shares  with  him  the  dread  of  the  Divine  nasius,  Alexander  his  teacher,  Meletius, 
 
 Nature  being  imagined  to  be  changed  Flavian,  lights  of  the  East,  Ephraim 
 
 into  flesh.     In  his  objection  to  S.  Cyril's  the  lyre  of  the  Spirit ;  John  [Chrysos- 
 
 first   chapter  (see   above   p.  24  note  q)  torn],    Atticus,     Ignatius,     Polycarp, 
 
 Theodoret  says,  "It  is  plain  then  from  Irenaeus,  Justin,  Hippolytus,  and  the 
 
 what  has  been  said  that  the  form  of  God  then  Bishop  of  Rome,  the  most  holy 
 
 was  not  turned  into  servant's  form  but  Leo,  all  taught  that  "  One  Sou  is  the 
 
 remaining  what  it  was,  took  servant's  Only-Begotten  Son  of  God  and  God  be- 
 
 Form having  moulded  Himself  fore  the  ages  Begotten  ineffably  from 
 
 .Temple  in  the  Virgin's  womb,  He  was  out  the  Father,  and  that  after  the  In- 
 
 o-with  that  which  was  moulded  and  carnation  He  is  called  both  Son  of  man 
 
 jonceived  and  formed  and  borne:  where-  and  man,  not  turned  hereinto  but 'as- 
 
 X)re  we  style  that  holy  Virgin  too.  Mo-  suming  what  is  ours."  Ep.  145  p.  1253. 
 
 ;her  of  God,  not  as  having  borne  God  by  Further  on  in  the  same  Epistle  Theo- 
 
 aKaturehutmauunited(7)i/'^/"f''o'')loGod  doret  speaks  also  of  the  Manhood  re- 
 
 iW'ho  moulded  him  (p.  20  led  e)."   Inhis  maining  :  he  says  that  whereas  our  Lord 
 
 Letter  to  the  Monks  of  the  province  he  raised  other  bodies  free  from  all  blem- 
 
 ;ays,  "  For  in  his  first  chapter  he  casts  ish.  "  in  His  own  He  left  the  tokens  of 
 
 >ut  the  economy  that  was  wrought  for  sufferings  that  He  might  through  the 
 
 )ui'  sakes,  teaching  that  God  the  Word  sufferings  convict  of  erring  those  who 
 
 lath  not  taken  human  nature  but  was  deny  the  assumption  of  His  Body,  and 
 
 liniself  changed  into  flesh,"  Ep.  151  through  the  print   of  the   nails  might 
 
 ?.  1292;  Migne,   t.  83.  col.  1417.     In  teach  them  who  imagined  that  the  Body 
 
 lis  letter  to  the  Monks  of  Constantino-  had  been  changed  into  another  nature, 
 
 le  written  in  his  later  years  (Tillemont  that  it  had  remained  in  its  proper  form." 
 
 Lrt.xi.fin.thinksabou't451)hesaysthat  ib  p.  1254. 
 
 TOf 
 
34        Indwelling  belongs  to  all,  Incarnate  to  the  Son. 
 
 AG.  NEST,  he  maintained  that  the  being  made  Man  is  the  indwelling 
 in  man,  I  shall  essay  to  shew.  For  if  he  says  that  this 
 matter  is  true  of  Emmanuel  singly  and  alone,  let  him  teach 
 the  reason  why  (for  I  cannot  learn  it) ,  or  no  one  will  tolerate 
 him  as  a  definer  and  layer  down  of  the  law  in  respect  of 
 those  things  as  to  which  he  is  pleased  to  speak  inconsider- 
 ately. But  perchance  the  force  of  the  things  defined  does 
 not  extend  unto  one  [alone],  there  will  then  be  no  blame, 
 even  though  it  extend  unto  all.  Hence  not  once  for  all 
 but  many  times  over  shall  we  find  that  God  has  been  made 
 man,  and  not  only  the  Word  out  of  God  the  Father,  but  I 
 will  add  both  the  Father  Himself  and  besides,  the  Holy 
 Ghost.  For  He  said  through  one  of  the  holy  Prophets  of 
 2  Cor.  vi.  them  that  have  been  justified  in  faith,  J  ivill  dwell  in  them  ■ 
 from  Lev.  and  ivalk  in  them  and  I  will  be  their  God  and  they  shall 
 ^^^^'     ■   be  My  people.     And  Christ  Himself  also  said.  And  if  any 
 
 ^.••^°}l"     man  hear  Me,  we  will  come  I  and  Mii  Father  and  maJce 
 XIV.  23.  '  .         . 
 
 Our  abode  ^vith  him  and  lodge  in  him'^.     The  most  wise 
 
 Heb.  iii.    Paul  too  hath  somewhere  written,  And  Moses  was  faithful 
 
 in  all  his  house  as  a  servant,  for  a  testimony  of  the  things 
 
 which  ivere  to  be  s])olien  of,  bnt  Christ  as  a  Son  over  His  own 
 
 house  whose  house  are  wb  ;  and  moreover  of  the  Holy  Ghost 
 
 1  Cor.  iii.  too,  Kuow  ye  not  that  ye  are  the  teinjjle  of  God  and  that  the^ 
 
 Spirit  of  God  dwelleth  in  you  ?  Hence  if  when  the  God  of 
 all  is  said  to  dwell  in  any,  if  this  be  the  being  made  manj 
 or  the  incarnation,  let  it  be  said  in  respect  of  each  one  als 
 
 2  S.  Pet.    of  those  who  were  made  partahers  of  the  Divine  Nature  an 
 
 have  moreover  had  Him  indwelling  them,  that  he  has  hoi. 
 been  made  man  and  besides  was  incarnate.  This  now  be 
 ing  so  and  admitted  as  true,  the  Word  out  of  God  the  Fa- 
 ther might  even  be  said  to  have  been  most  often  made 
 9(r€^o/x.  flesh,  yea  and  He  indwelleth  even  now  in  many  of  those 
 fear,  do     who  fear  ^  Him. 
 
 reverence.       Yea  (he  says)  for  it  is  written  of  God  the  Word,  that 
 j/i4°  "     He  tabernacled  in  21s  ^ ;  the  Divine-uttering  Paul  too  said 
 cS.IS.  °^  Christ  the  Saviour  of  us  all,  that  in  Him  hath  dwelt  all 
 the  fulness  of  the  Godhead  bodily. 
 
 «  This  addition  occurs  in  the  same  words  on  S.  John  i.  13  p.  107  O.T.  (cf.an"  «k 
 allusion  on  S.John  xiv.  24.)  and  in  Scholia,  §  18. 
 
 i 
 
Made  flesh,  Bodily,  Ojie  :  tabernacled,  ever  God.     35 
 
 He  tabernacled  in  us  confessedly,  for  so  it  is  written;  Book i, 8. 
 and  moreover  that  He  hath  dwelt :  I  will  not  oppose  you 
 saying  it,  but  rather  will  I  search  into  ^  the  words  of  the  ■^^««^a»"'- 
 Divines.  For  the  blessed  Evangelist,  having  aforesaid.  And 
 the  Word  was  made  flesh,  profitably  added  too  the,  taber- 
 nacled in  us,  that  by  means  of  both  he  might  work  in  us 
 unmutilated  the  knowledge  of  the  mystery  Christward.  For 
 that  the  Word  out  of  God  the  Father  was  united  Personally 
 to  flesh,  he  hath  openly  declared  ^  by  saying  that  He  was 
 made  flesh  :  that  made  flesh,  He  hath  not  passed  into  the 
 nature  of  flesh,  undergoing  change  into  what  He  was  not, 
 but  together  with  becoming  as  we,  hath  abode  what  He 
 was,  he  again  clearly  states,  adding  to  the  former,  the  ta- 
 bernacled in  us.  And  the  Divine-uttering  Paul  saith  that 
 171  Christ  dwelt  all  the  fullness  of  the  Godhead  bodily,  that 
 no  one  might  suppose  that  the  Indwelling  was  simple  or 
 accidental  ^  but  (as  I  said  just  now)  Very  and  Personal. 
 For  that  the  Word  of  God  is  Incorporeal  and  not  subject 
 to  touch,  the  Spirit-clad  was  not  ignoi'ant ;  but  since  it  was 
 needful  that  the  declaration  of  the  mystery  should  be  seen 
 to  be  in  no  wise  a  matter  of  blame  ^,  but  should  be  made  ..^T'^^Jll 
 
 '  fifvriv,  see 
 
 SO  accurate  and  exact  ^  unto  what  is  right  and  true  as  to  P-^»  ref. 
 be  beyond  all  marvel : — he  is    doing  violence  (it  seems)  "  *  Stvpe- 
 and  all  but  overlooking  what  befits  the  Unembodied  and  o'^Karafii- 
 Supreme  Nature,  for  he  hath  added.  Bodily,  being  able  in  ^£^^"'  "^^ 
 no  other  way  to  speak  than  may  be  attained  by  our  mind 
 nd  tongue. 
 Do  not  therefore,  when  he  tells  us  of  simple  indwelling, 
 jthink  that  he  is  saying  ought  that  needs  not  the  strongest 
 
 reprobation.     For  overthrowing  as  he  thinks  and  that  with 
 igour  ^  the  birth  according  to  the  flesh  of  the  Son,  he  com-  ®  f^aviKus 
 
 d  Stafieiu.r]vuKfv.   This  emendation  of  mans  have  reached  us  either  published 
 
 he  Roman  editors  for  Siaij.eiJ.ei'7jKiv  is  or  in  MSS.:  for  the  psahiis  and  S.  John 
 
 ionfirmed  to  us  by  citations  of  Niketas  at  least  Niketas  made  use  of  the  labours 
 
 nhis  catena  on  S.John.    (This  Niketas  of  those  who  beforehim  had  constructed 
 
 ras  Archbishop  of  Heraklea  in  Thrace  catenae  of  Fathers  and  he  had  besides 
 
 n  the  xith  century,  he  compiled  ample  access  to   works   of  the  Fathers  now 
 
 Commentaries  on  Holy  Scripture  made  lost,  of  which  he  has  thus  preserved 
 
 ip  of  copious  extracts  from  the  Fathers  :  something. ) 
 
 ^hose   on   the    Psalms,    SS.  Matthew,  "  ffxfriK^p,  something  possessed  and 
 
 liuke,  John,  the  Epistle  to  the  Hebrews,  so  accruing,  and  not  a  natural  essential 
 
 oerhaps  a  fragment  of  that  to  the  Ro-  inseparable  property,  seep.47andnotel. 
 
 D  2 
 
36  The  Eternal  Generation. 
 
 AG.  NEST,  pounds  an  argument  befitting  old  wives  and  foolish  and 
 having  no  foundation  of  truth.  For  he  writes  again  after 
 this  manner ;  his  discourse  was  made  touching  the  Arians  : 
 
 „  Yet  ^  though  they  prate  that  God  the  Word  is  junior  to 
 „  the  greater  Godhead,  these  make  Him  second  to  the 
 „  blessed  Mary,  and  over  the  Godhead,  Creator  of  times, 
 „  they  set  a  mother  born  in  time,  yea  rather  they  do  not 
 
 '  TT?"        ,,  even  allow  that  she  who  bare  Christ '''  is  mother  of  Christ. 
 
 t6kov  „  For  if  not  the  nature  of  man  but  God  the  Word  was,  as 
 „  these  say,  that  which  is  of  her,  she  that  bare  was  no 
 „  mother  of  that  which  was  born.  For  how  will  any  one 
 „  be  mother  of  him  who  is  alien  from  her  nature  ?  But  if 
 „  she  be  called  mother  by  them,  that  which  is  born  is  man- 
 „  hood  not  Godhead,  for  it  is  the  property  of  every  mother 
 „  to  bear  what  is  consubstantial  [with  her] .  Either  then 
 „  she  will  not  be  mother,  not  bearing  what  is  consubstantial 
 „  with  herself,  or  being  called  mother  by  them,  she  bare 
 „  that  which  was  in  essence  like  to  herself.,,  ■ 
 
 §  9         How  deep  the  matter  of  his  cogitations  !   dread  and  hard 
 
 8  avdyKi)  to   escape  is  clearly  the   compulsion  ^  resulting  from  the 
 
 reasonings  of  him  who  hath  compiled  such  things  !  Whence 
 comes  he  having  gathered  into  the  midst  unto  us  such 
 fables  ?  or  who  ever  sank  down  to  this  extent  of  unlearning 
 in  his  conceptions,  as  to  think  or  say  that  the  Godhead  of  the 
 Only-Begotten  has  not  its  existence  before  the  ages  from 
 the   Father  but  rather  makes  flesh  and  blood  the  begin- 
 
 9  iix^p6v-  niug  of  its  passing  into  being  ?  who  is  so  distraught  ^  and 
 1 0A170-  slight  of  understanding  ^  and  wholly  without  ear  for  the 
 yvw^l.<.lv  \^o\j  Scrij)tures?  who  remembereth  not  Isaiah  who  hath 
 Isa.  liii.  8.  Cried  aloud  of  Him,  Who  shall  declare  His  generation  ?  John 
 S.  John  too  who  hath  written  clearly.  In  the  beginning  was  the  Word 
 ^'  '  '       and  the  Word  was  with  God  and  the  Word  was  God;  all 
 
 things  were  made  through  Him  and  without  Him  was  not  any 
 thing  made  ?  And  if  all  things  through  Him,  how  will  He 
 Who  is  before  every  age  and  time  be  later  in  birth  than 
 
 This  passage  is  given  rather  fuller,     when  he  is  speaking  as  it  were  against 
 and  at  greater  length  by  Mercator,  with     Arms.  (p.  112,  Bal.) 
 
 the   title,  Also  in  the  nineteenth  quire, 
 
 *- 
 
 i 
 
B.V.  heijat  God  not  Godhead,  herself  a  woman.        37 
 
 tlie  tilings  that  were  made  through  Him  ?  why  then  do  you  BooKi.iO. 
 
 bring  in  what  is  repudiated  by  all,  as  though  it  had  been 
 
 said  ?  cease  accusing  those  who  rightly  blame  what  you  say, 
 
 and  who  laugh  at  the  vastness  of  the  unlearning  that  is 
 
 therein.     Since  therefore  there  is  no  one  who  says  that 
 
 the  Virgin  hath  borne  from  forth  her  own  flesh  the  nature 
 
 of  the  Godhead,  do  not  contend  to  no  purpose,  twining  for 
 
 us  reasonings  not  made  out  of  premises  ^  that  are  true  and  '  -^wm»- 
 
 acknowledged  by  all. 
 
 But  what  was  it  that  persuaded  you  to  let  loose  a  tongue 
 so  sheer  ^  and  unguarded  against  those  who  are  zealous  to  ^  ««paT^ 
 think  aright,  and  to  pour  down  accusal   dire  and  all-cruel 
 upon  every  worshipper  of  God  ?     For  you  said  again  in 
 Church, 
 
 „  But  I  have  already  full  often  said  that  if  any  simpler 
 „  one  either  among  us  or  any  other,  rejoice  in  the  word 
 „  Mother  of  God,  I  have  no  grudge  against  the  word ;  only 
 „  let  him  not  make  the  Virgin  a  goddess.  „ 
 
 Again  dost  thou  rail  upon  us,  and  put  on  a  mouth  so    §  10 
 bitter  ?    and  reproachest  the  congregation  of  the  Lord,  as  it  Num. 
 is  written  ?    But  WB,  my  friend  *,  who  call  her  mother  of  et  alii)! 
 God,  have  never  at  all  deified  any  one  of  those  that  are 
 mnnbered  among  creatures,  but  are  accustomed  to  know 
 as  God  the  One  and  by  Nature  and  truly  so  :  and  we  know 
 that  the  blessed  Virgin  was  woman  as  we.    But  thyself  wilt 
 be  caught,  and  that  at  no  long  interval,  representing  to  us 
 Emmanuel  as  a  God-bearing  man,  and  putting  upon  another 
 the  condemnation  due  to  your  own  essays. 
 
Right  utter auce  :  sinjul  speech. 
 
 TOME   II. 
 
 The  Word  after  the  Union  One  Incarnate  Person.  Similitudes  of  unlilte 
 tilings  united.  '  Connection  '  does  not  unite.  The  Name  Christ  means 
 God  the  Son  Incarnate.  Jacob's  pillar  a  type.  To  His  human  nature  be- 
 long the  anointing  and  His  subjection  to  the  Law :  yet  He  is  God.  Cyrus 
 how  Christ,  the  Babylonians  how  holy.  Personal  Union.  Christ's  glory 
 no  imparted  glory  but  His  own  inherent  glory.  If  community  of  names 
 unite,  Emmanuel  has  nought  more  than  we.  The  human  cannot  be  al- 
 lotted to  a  distinct  person.  God  the  Son  Incarnate  to  be  worshipped  just 
 as  before  His  Incarnation.  Speak  not  of  '  hidden '  and '  manifest '  as  though 
 Two,  they  are  One.     Worship  of  Him  taught  by  God  the  Father. 
 
 "•'  ''(f's^^       Tn^E  tongue  is  a  fire  and  an  unruly  evil,  as  it  is  written  ; 
 thrusting  from  him  the  mischief  therefrom,  the  Divine- 
 
 Ps.  cxli.    uttering  David  says,  Set  a  watch,  0  Lord,  before  my  mouth  A 
 '   '         a  door  of  fencing  around,  my  lips,  incline  not  mine  heart  to] 
 words  of  wickedness.     For  to  be  able  to  speak  aright  %  and 
 to  have  an  exact  control  over  the  tongue,  as  to  what  it 
 should  speak,  what  not,  is  of  a  truth  God-given,  and  is  no 
 slight  matter  with  those  who  practise  a  conversation  not , 
 void  of  admiration.     But  recklessness  in  speech  and  un- 
 
 >  repOpei.  "bridled  licence  unto  trickery  ^,  are  replete  with  danger  andl 
 
 Prov.  ix.    bear  down  to  the  pit-fall  of  hell  those  who  use  it.     And  it : 
 
 18  LXX  J.       •/  t/ 
 
 lb.  xviii.'  is  written.  Death  and  life  are  in  the  hand  of  the  tongue,  they 
 
 21TXX  •  •  . 
 
 that  master  it  shall  cat  the  fruits  thereof.     A  certain  other 
 
 Ecclus.  V.  too  of  the  wise  men  hath  said  to  us.  If  thou  hast  a  word  of 
 
 understanding ,  answer,  if  not,  lay   thine   hand  upon   thy 
 
 mouth ;  for  how  is  not  silence  better  than  unlearned  speech  ? 
 
 But  accursed  is  it  in  another  way  too  to  belch  forth  bitter 
 
 woi'ds,  and  to  heap  down  sinful  sayings  upon  the  ineffable 
 
 Glory,  albeit  it  ought  to  be  honoured  by  us  with  unceasing 
 
 J  P^         praises.     And  when  we  sin  against  the  brethren  and  tvou.ud 
 
 viii.  12.     their  weak  conscience,  we  sin  against   Christ,  for  so  hath 
 
 written  the  Divine-utterinsr  Paul. 
 
 a  iv(TToixuv:=iv<prini7v,  to  keep  from  all  words  displeasing  to  God, 
 
 ., 
 
God  Incarnate  One  Christ,  39 
 
 And  this  I  say  having  read  Nestorius^  words  and  observ-  Book  ii. 
 ing-  that  he  not  only  says  that  we  ought  not  to  say  that 
 the  holy  Virgin  is  Mother  of  God  and  that  she  hath  borne 
 Emmanuel  Who  is  God,  but  yet  in  addition  to  this  and  in 
 many  ways  is  he  minded  to  make  war  upon  the  glory  of 
 (,'hrist.     For  he  endeavours  to  shew  us  that  He  is   God- 
 bearing  and  not  truly  God, but  man  associated-  with  God,  "  f""»?/^- 
 as  in  equality  of  rank.     For  thus  seems  good  to  him  alone  connect- 
 apart  from  every  one  else,  to  think  and  to  speak,  albeit  united, 
 the  Catholic  Church,  which  Christ  Himself  presented  to  no^te^k!^' 
 Himself,  has  not  the  wrinMes  of  him  who  has  compiled  such  Eph.  v, 
 tlimgs,  but  rather  as  unhlemished,  she  keeps  wholly  without     " 
 nbuke  her  knowledge  of  Him,  and  hath  made  full  well  her 
 tiadition  of  the  Faith.     For  ive  believe  in  One  God,  the 
 Father  Almighty,  of  all  things  both  visible  and  invisible  the 
 Maker,  and  in  One  Lord  Jesus  the  Christ,  and  in  the  Holy 
 Ghost:  and  following  the  confessions  annexed  hereto  of  see  Ep.  to 
 
 Nest  3 
 
 the  holy  Fathers,  we  say  that  the  Very  Word  Essentially  Epistles, 
 sprung  from  forth  God  the  Father,  was  made  as  we  and^^^  '^^' 
 was  Incarnate  and  made  Man,  that  is^  took  to  Himself  a 
 Body  from  forth  the  holy  Virgin,  and  made  it  His  Own  : 
 for  thus  will  He  be  truly  One  Lord  Jesus  Christ,  thus  let 
 us  worship  Him  as  One,  not  putting  apart  Man  and  God, 
 but  believing  that  He  is  One  and  the  Same,  in  Godhead 
 and  in  Manhood,  that  is,  God  alike  and  Man. 
 
 But  the    inventor  of   the  most    recent   impiety,  albeit 
 making  feint  of  saying  One  Christ,  ever  divides  the  Na- 
 tures and  sets  Each  by  itself,  saying  that  they  did  not  truly 
 come  together;  but  malang  excuses  in  sins,  as  it  is  written,  Ps.  cxli. 
 devises  some  mode  of  connection  ^,  of  merely  (as  I  said)  tg-yy^'^i, 
 equalitv  of  rank,  as  shall  be  shewn  from  his  own  words  :  "*'  ^^ 
 
 .  .    .  (rvvTifx/x- 
 
 and  he  makes  the  Word  out  of  God  indwell  by  participa-  ^"ov, 
 tiou,  as  in  a  common  man,  and  distributes  the  sayings  in 
 the  Gospels,  so  as  one  while  to  attribute  certain   to  the  chap.  4 
 Word  alone  ^  and  by  Himself,  other  while  to  him  that  is 
 
 b  See  S.  Cyril's  fourth  chapter,  "  If  the  saints  or  by  Hun  of  Himself,  and 
 
 any  one  allot  to  two  Persons  or  Hypo-  ascribe  some  to  a  man  conceived  of  by 
 
 stases  the  words  in  the  Gospel  and  Apo«-  himself  apart  from  the  Word  That  is  of 
 
 tolic  writings,  said  either  of  Christ  by  God,  others  as  God-befitting  to  the  Word 
 
40     Words  belong  to  Godhead  and  Manhood,  yet  to  One, 
 
 AG.  NEST,  boru  from  fortli  a  woman  separately^.     Yet  how  is  it  not 
 
 '  '5''?        obvious  to  all  that  the  Only-Begotten  being  God  by  Na- 
 
 tm-e  has  been  made  man,  not  by  connection  simply  (as  lie 
 
 alone  That  is  of  God  the  Father,  be  he 
 anathema."  Neither  Andrew  nor  Theo- 
 doret  understood  this  chapter  ;  Andrew 
 allows  that  the  words  must  not  be  allotted 
 to  two  persons,  and  uses  the  term  aKpa 
 of  the  Union  of  God  and  Man  both  here 
 and  on  chapter  11  end,  just  as  S.  Cyril 
 Hom.  Pasch.  7,  p- 102  d  had  said  rh  eh 
 aKpou  kvovv  and  in  the  Hom.  1(5  (A.D. 
 42'J)  so  often  quoted  by  Andrew,  p.  230  b 
 (as  well  as  at  p.  17  above  and  elsewhere) 
 had  used  the  expression  ti]v  els  ixKpov 
 fvcocriv  [Nestorius  §  8,  below  p.  64  had 
 called  it  a.Kpa  crvvdcpeta]  ;  but  appears 
 to  think  that  S.  Cyril  had  denied  any  dis- 
 tinction of  the  words  at  all.  Theodoret 
 after  an  allotment  to  the  Human  nature 
 of  our  Lord  of  words  said  by  Him  of 
 His  Human  nature,  shews  his  misunder- 
 standing of  S.  Cyril's  chapter  by  adding 
 what  is  quite  true,  but  is  ei|ually  ad- 
 mitted by  S.  Cyril,  "  Hence,  the  things 
 spoken  and  wrought  in  God-befitting 
 sort,  we  will  allot  to  God  the  Word, 
 tliose  spoken  and  wrought  in  lowly  wise 
 to  the  servant's  form,  lest  we  fall  into 
 the  sickness  of  Arius'  and  Eunomius' 
 blasphemy." 
 
 What  S.  Cyril  is  obiecting  to  is  the 
 notion  that  He  who  is  One  with  the  Fa- 
 ther is  God  the  Son  absolutely  distinct 
 from  His  own  Manhood,  that  He  who 
 said.  Ml/  God  My  God  why  forsoohest 
 Thou  Me  is,  not  God  the  Son,  speaking  of 
 and  through  the  Manhood  which  He  had 
 for  ever  united  to  Himself  but,  a  man 
 distinct  and  apart.  But  even  in  his 
 quite  early  writings  S.  Cyril  had  never 
 overlooked  what  the  Eastern  Bishops 
 were  (a  year  or  two  after  this  trea- 
 tise was  written)  so  anxious  to  have 
 brouglit  prominently  forward,  viz.  that 
 "  as  to  the  Gospel  and  Apostolic  words 
 concerning  the  Lord,  we  know  that  Di- 
 vines make  some  common,  as  to  One 
 Person,  apjjortion  others,  as  to  two  Na- 
 tures, and  give  to  Christ  the  God-befitting 
 according  to  His  Godhead,  the  lowly 
 ones  according  to  His  Manhood  "  (Con- 
 fession of  Eastern  Bishops,  approved  by 
 S.  Cyril  and  incorporated  by  him  in  liis 
 Ecumenical  letter  to  John  of  Antioch, 
 Three  Epistles  p.  72).  In  his  Thesaurus 
 cap.  X  init.,  S.  Cyril  says,  "  But  we 
 must  know  and  Ijelieve  that  the  Word 
 being  God  and  Consubstantial  in  all 
 tilings  with  the  Father,  put  on  man's 
 nature  and  hath  been  made  Man,  in 
 order  that  He  may  both  sometimes  speak 
 as  man  by  reason  of  the  Economy  with 
 flesh,  and  may  also  as  God  utter  the 
 things  above  man  as  so  being  by  Nature 
 
 and  when   opportunity  introduces   the 
 need  of  this.     But  if  any  one  should 
 wish  to  refer  the  things  which  are  more 
 humanly  and  economically  spoken  (as 
 I  said)  to  His   Godhead  and  again  to 
 refer    the   things   which    are   Divinely 
 spoken    to   the   time  wherein    He  has 
 been  made  man,  such  an  one  will  wrong 
 the  nature  of  things  and  will  destroy 
 the  Economy :  for  one  while  He  saith 
 as    God,    Verily  I  say   to   you,    before 
 Abraham  was,  I  am,  and  again,  /  have 
 come    down    from    out   of  heaven.      If 
 one  wishes  to  preserve  to  Him  only  the 
 God-befitting    Dignity,   he   will    utter- 
 ly take  away  His  being  made  man  in 
 the  last  times  (for  He  was  not  in  human 
 nature  before  Abraham  was  nor  yet  has 
 He  as  man  come  down  from  Heaven): 
 and  again  if  one  should  choose  to  attri- 
 bute to  bare  God  the  Word  before  the 
 Incarnation  the  words  and  acts  of  the 
 human  nature,  such  an  one  will  do  im- 
 piously :  for  what  will  he  do  when  Christ 
 says  Noiv  has  My  Soul  been  troubled  and 
 is  very  sorrowful^    will  he  admit  that 
 sorrow  and  dismay  befel  the  Nature  of 
 God    and  that   fear  of  death  gat  hold 
 thereof?  what  when  he  sees  Him  cruci- 
 fied, will  he  admit  that  the  Godliead  of 
 the  Son  suffered  this  just  as  man  ?  or 
 will  herepudiate  theblasphemy  ?  There- 
 fore let  what  is  suitable  thereto  be  kept 
 to  each  time  and  fact  and  let  Theology 
 practise  herself  not  surely  in  those  things 
 whence  it  is  clear  that  He  is  speaking 
 as  man,  but  those  whence  He  is  from 
 forth  the  Father  as  Son  and  God ;  and 
 let  it  allow  to  the  Economy  with  flesh 
 that  He  should  sometimes  say  what  does 
 not  belong  to  the  Godhead  bare  and  by 
 Itself."  pp.  72,  73.  See  also  de  Trinitate 
 ad  Herm.  dial.  1.  p.  398,  dial.  6.  p.  600  a 
 b,  002  fin.  Hom.  Pasch.  7  (A.D.  420) 
 "Foras  tocreatein  God-befittingmanner 
 is  not  conceived  of  as  pertaining  to  aman, 
 so  is  to  die  alien  from  God."  p.  101b 
 and  through  the  Homily.    These  belong 
 to  the  earlier  years  of  S.  Cyril's  Episco- 
 pate :    they  do   not  differ   from  what 
 S.  Cyril  wrote  about  this  time,  in  ex- 
 planation of  his  fourth  chapter,  and  in 
 reply  to  Andrew's  criticisms,  p.  171  a  b, 
 nor  from  what,  in  A.D.  432  when  the 
 Egpytian   and   Eastern    Churches  had 
 explained   to   one   another   what    each 
 meant,  S.  Cyril  wrote  to  Acacius  Bishop 
 of  Melitene  as  being  what  the  Eastern 
 Bishops  said  and  as  being  one  of  the 
 essential  points  in  whicli  they  differed 
 from  Nestorius  (Epp.  pp.  117, "118  a). 
 
God  Sj-  Man  with  Body  8f  Soul  in  their  proper  nature,  yet  One.  41 
 
 says)   considered  as  external  or  accidental  ^^  but  by  true  Book  ii. 
 
 union^  ineffable  and  passing  understanding.     And  thus  He  "  fx«T'- 
 
 is  conceived  of  as  One  and  Only,  and  every  thing  said  ^  "^  "^^«5  \6- 
 
 befits  Him  and  all  will  be  said  of  One  Person.     For  the  ^gg  3 
 
 Incarnate  Nature  '^  of  the  Word  Himself  is  after  the  Union  Epistles, 
 
 p.  66. 
 
 now  conceived  of  as  One,  just  as  will  reasonably  be  con- 
 ceived in  regard  to  ourselves  too,  for  man  is  really  One, 
 compounded  of  unlike  things,  soul  I  mean  and  body.  But 
 it  is  necessary  now  too  to  notify  that  we  say  that  the  Body 
 united  to  God  the  Word  is  ensouled  with  a  reasonable 
 Soul.  And  I  will  for  profit's  sake  add  this  too  :  other 
 than  the  Word  out  of  God  is  the  flesh,  in  regard  to  its 
 proper  nature,  other  again  Essentially  the  Nature  of  the 
 Word  Itself.  But  even  though  the  things  named  be  con- 
 ceived of  as  diverse  and  sundered  in  diverseness  of  nature,  ,  ,. 
 yet  is  Christ  conceived  of  as  One  out  of '^  both,  the  Godhead  7e|  )  '^ 
 and  manhood  having  come  together  one  to  another  in  true 
 union. 
 
 And  the  God-inspired  Scripture  confirms  us  hereto  by 
 ten  thousand  words  and  acts  :  using  similitudes  whereby 
 one  may  (and  that  without  labour)  clearly  advance  so  as 
 we  may  behold  the  Mystery  of  Christ.  The  blessed  Pro- 
 phet Isaiah  said  therefore.  And  there  was  sent  to  me  one  o/lsa.  vi. 
 the  Seraphim  and  in  his  hand  a  live  coal  which  he  had  taken  ' 
 ivith  the  tongs  from  off  the  altar  and  he  touched  m.y  mouth  and 
 said,  Lo  this  hath  touched  tlty  lips  and  shall  tahe  away  thine 
 iniquities  and  purge  thy  sins.  And  searching  according  to 
 our  power  into  the  depth  of  the  vision,  we  say  that  none  gee  Schol. 
 
 <=  fj.ia  yap  ijSri   j/oeiTat   (pvcris  fj-ira.  (as  I  said)  Incarnate.    For  not  merely  * 
 
 tV  evcacriv  T]  auTov  tov  A6yov  cnaap-  of  thino;s  which  are  simple  by  nature  is 
 
 KwjjL^vov.    S.  Cyril  in  his  second  Letter  the  One  rightly  used,  but  also  of  those 
 
 to  Successus  bishop  of  Diocaesarea  in  which   are   brought   together   as  com- 
 
 Isauria,  written  probably  about  3  years  pounded  ;  such  as  is  man,  of  soul  and 
 
 after  this,  explains  the  Term  One  Na-  body :    for  such   things  are   diverse  in 
 
 ture  Incarnate  thus,  "  For  even  if  the  fomi  and  not  consubstantial  one  to  an- 
 
 Only-Begotten  Son  of  God  Incarnate  other ;  yet  united,  they  made  up  one  na- 
 
 and  Made  man  be  said  by  us  to  be  One,  ture  of  man,  albeit  in  the  plan  of  the 
 
 He  has  not  therefore  been  mixed  up  (as  compounding,  the  difference  of  nature 
 
 some  please  to  think)  nor  has  the  Na-  in  the   things    brought    together    into 
 
 ture  of  the  Word  passed  into  the  nature  Union  exists."  Epp.  p.  143  a  b  c.     The 
 
 of  the  flesh  nor  yet  that  of  the  flesh  into  great  estimation  in  which  this  letter  was 
 
 His  Nature,  but,  while  each  abides  and  held  is  indicated  by  its  frequent  citations 
 
 is  conceived  of  in  its  natural  property,  in   controversies   on   the    Incarnation. 
 
 He  united  unspeakably  and  unutterably  See  also  the  Letter  to  Acacius  Bishop 
 
 shewed  us  One  Nature  of  the  Son,  yet  Melitene,  Epp.  pp.115,  116. 
 
42 
 
 Ty])es,  the  Coal,  Pearl,  Lily. 
 
 Eph.ii. 
 18. 
 
 Rom.  X. 
 8,  9, 10. 
 
 ^  (TVVoSqj 
 
 "  fjLfra- 
 ffTotxie7 
 
 S.  Matt 
 xiii.  45, 
 46. 
 
 Cant.  ii. 
 1. 
 
 1  tJ)  vtto- 
 KtiuL^vov 
 see  Schol, 
 §10 
 
 .  other  save  our  Lord  Jesus  Christ  is  the  spiritual  coal  laid 
 on  the  altar  whereon  by  us  it  gives  forth  the  sweet  savour 
 of  iucense  to  God  the  Father :  for  through  Him  have  ive 
 had  access  and  are  acceptable^  oflFering  the  spiritual  wor- 
 ship. This  Divine  Coal  therefore^  when  it  touches  the  lips 
 of  him  who  approaches  thereto,  will  straightway  exhibit 
 him  pure  and  wholly  imparticipate  in  any  sin.  And  in 
 what  way  it  touches  onr  lips,  the  blessed  Paul  will  teach 
 saying,  Nigh  thee  is  the  word,  in  thy  mouth  and  In  thy  heart, 
 that  if  thou  say  with  thy  mouth  Lord  Jesus  and  believe  in  thy 
 heart  that  God  hath  raised,  Him  from  the  dead,  thou,  shall 
 he  saved,  for  ivith  the  heart  man  helieveth  unto  righteousness, 
 and  with  the  mouth  confession  is  made  unto  salvation.  And 
 He  is  compared  to  a  Coal,  because  conceived  of  as  from 
 two  unlike  things,  yet  by  a  true  concurrence  ^  they  are  all 
 but  knit  together  unto  union.  For  the  fire  entering  into 
 the  wood,  will  transelement  ^  it  somehow  into  its  own  glory 
 and  might  albeit  it  hath  retained  what  it  was. 
 
 Our  Lord  Jesus  Christ  again  likens  Himself  to  a  Pearl, 
 saying,  TJie  hingdom  of  heaven  is  like  unto  a  merchant  man 
 seeking  goodly  pearls,  who  when  he  had  found  one  Pearl  of 
 great  price  hath  gone  and  sold  all  that  he  had  and  hought  it. 
 I  hear  Him  in  another  way  manifesting  Himself  to  us  and 
 saying,  I  am  the  fower  of  the  plain,  the  lily  of  the  valleys. 
 For  He  has  in  His  Proper  Nature  the  God-befitting  Bright- 
 ness of  God  the  Father,  and  gives  forth  again  His  Savour, 
 in  respect  I  mean  of  spiritual  fragrance.  As  therefore  in 
 the  pearl  and  also  the  lily,  the  thing  itself^  is  conceived 
 of  as  body,  the  brilliancy  or  fragrance  therein  considered 
 in  its  proper  definition  as  other  than  they  in  whom  they 
 are,  yet  are  the  things  inseparably  innate  again  the  own 
 properties  and  not  alien  from  those  which  possess  them  : — 
 in  this  way  (I  deem)  shall  we  both  reason  and  think  of 
 Emmanuel  too.  For  of  diverse  kind  by  nature  are  God- 
 head and  flesh  •*,  yet  was  the  Body  of  the  Word  His  own, 
 and  not  severed  from  His  Body  is  the  Word  which  is 
 united  thereto ;  for  thus  and  not  otherwise  will  Emmanuel, 
 •i  See  S.  Cyril's  first  Letter  to  Successus,  Epp.  p.  137  d. 
 
Christ  6;peaA;s  asGoDand  as  Man.  Nestorius  fears  mixture.  43 
 
 i.e.,  God  with  us,  be  conceived  of.     Hence  one  wliile  as  Book  ii. 
 Man,  and  making  Himself  manifest  to  us  from  the  mea- 
 sures of  the  emptiness  too,  He  said,  No  man  takes  My  Hfe  s.  John 
 
 .  .  .  vis 
 
 /i'o>>t.  lie,  another  while  again  conceived  of  as  God  the  Word 
 
 and  out  of  Heaven  and  One  with  His  proper  flesh.  He  says. 
 
 No  man  hath  ascended  up  to  Heaven  hut  He  That  came  dotvn  ib.iii.  13. 
 
 from  Heaven,  the  Son  of  Man. 
 
 The  Holy  Scripture  therefore  from  every  side  knitting 
 together  unto  inseverable  and  true  union  the  Son  and 
 bearing  us  back  in  faith  unto  One  Person,  this  extraor-  Trpoa-uTrov 
 dinary  ^  man  manifoldly  severs,  and  hath  babbled  idly,  call-  -  TreptT- 
 ing  the  Word  out  of  God  the  Father  God  of  Christ  Himself  chap.  6 
 too,  as  our  discourse  as  it  advances  will  clearly  demonstrate 
 in  its  own  time  and  place.     For  he  feigns  that  he  is  afraid 
 lest  any  overcome  by  reverence  for  the  holy  Virgin,  and 
 calling  her  Mother  of  God,  should,  supposing  that  there  is 
 a  mixture  and  immingling  of  the  Persons  ^  one  with  another  ^  vTro<rra. 
 pour  forth  uncomeliness  upon  the  doctrines  of  the  Church, 
 albeit  no  one  thus  thinks :  and  rectifying  (as  he  deems)  a 
 thing  so  dire^,  he  utterly  confuses  all  things,  regardless  of  \'^^^*'" 
 ideas  which  pertain  to  rightness  and  truth :  for  he  said  thus; 
 
 „  If  in  simple  faith  you  had  been  putting  forward  the 
 „  word  Mother  of  God,  I  would  not  have  grudged  it  you,  on 
 ,,  examining  the  sense  of  the  word.  But  since  I  see  that 
 „  you,  on  plea  of  honouring  the  blessed  Mary,  are  main- 
 „taining  the  blasphemy  of  the  heretics,  I  therefore  ward 
 „  ofi"  the  putting  forth  of  the  word,  suspecting  the  danger 
 „  that  is  concealed  therein.  But  to  speak  clearly  and  more 
 „  intelligibly  to  all,  it  is  the  aim  of  the  party  of  Arius  and 
 „  Eunomius  and  Apolinarius  and  of  all  who  are  of  like 
 „  brotherhood  %  to  bring  in  Theotokus,  as  though,  a  ming- 
 
 e  The  following  extract  from  Tille-  that  Archiepiscopate  felt.  Apollinarian- 
 
 mont  (Hist.  Eccles.  Les  Apollinaristes,  ism  had  been  their  last  great  heretical 
 
 Art  2.  t.  vii  pp.  604,  605  ed.  2.   Paris  onslaught,  only  about  60  years  previous, 
 
 I7O0),  will  illustrate  that  dread  of  Apol-  and  Antioch  its  head-quarters.     Tille- 
 
 linarianism,  which  not  only  Nestorius  mont  says,  "  Car  ne  voulant  pas  recon- 
 
 but  John  of  Antioch  (see  a  letter  of  his  noistre  qu'il  y  eust  deux  substances  et 
 
 to  S.Cyril,  Synodicon  cap.  80.  Baluz.  deux  natures  en  J.  C,  I'une  divine  et 
 
 Nova  Collectio  Conciliorum  t.  i.  783 ;  iv.  I'autre  humaine,  ou  bien  Tune  de  Dieu 
 
 346  Col.)  Theodoret  and  the  Bishops  of  et  I'autre  de  la  chair,  non  seulement  ils 
 
44  ApolUnariafiism  dreaded  by  Nestorius  and  by  Theodoret. 
 
 AG.  NEST.  ,,ling  having  taken  place  and  the  two  natures  not  divided^ 
 „  nought  of  the  meaner  things  were  taken  of  the  human 
 „  nature,  and  they  had  place  at  length  against  the  Divi- 
 „nity^,  as  though  all  things  were  spoken  of  One,  not  in 
 
 [les  ApolHnaristes]  soutenoient,  apres 
 les  Aliens,  qu'il  avoit  une  seule  nature 
 mixte  et  composee  de  la  divine  et  de 
 I'humaine  :  mais  ils  se  reduisoient  a  dire 
 que  sa  chair  estoit  consubstantielle  a  sa 
 divinite,  qu'une  partie  du  Verbe  avoit 
 este  changee  en  chair,  en  os,  en  cheveux, 
 en  un  mot  en  un  corps  et  en  une  nature 
 toute  diflerente  de  la  sienne,  que  ce 
 n'avoit  pas  este  un  corps  comme  le  nos- 
 tre,  qu'il  en  avoit  seulement  la  forme  et 
 Tapparence  exterieure,  mais  qu'il  estoit 
 coeternel  a  la  nature  divine,  forme  de  la 
 substance  mesme  de  la  sagesse  eternelle 
 et  de  celle  du  Verbe  changee  en  un  corps 
 passible  :  Qu'ainsi  c' estoit  la  substance 
 inesme  de  la  sagesse  qui  avoit  cree  le 
 monde,  et  la  divinite  du  Fils  consubstan- 
 tielle au  Pere,  qui  avoit  este  circoncise 
 et  attachee  a  la  croix ;  et  non  un  corps 
 terrestre  comme  le  nostre. 
 
 Ils  ajoutoient,  par  une  consequence 
 bien  naturelle  de  ce  faux  principe,  que 
 la  substance  de  son  corps  n'estoit  pas 
 prise  de  Marie,  mais  avoit  seulement 
 passe  par  elle  comme  parun  canal  [this 
 was  the  ancient  blasphemy  of  a  portion 
 of  the  Gnostics,  see  S.  Iren.  3.  11.  3. 
 p.  231  O.T.]  :  d'ovl  vient  qu'ils  luy  re- 
 fusoient  le  titre  de  Mere  de  Dieu,  et 
 qu'ils  pretendoient  qu'on  ne  pouvoit  dire 
 que  le  corps  de  J.  C.  fust  tire  d'elle, 
 sans  mettre  une  quaternite  en  Dieu  au 
 lieu  de  la  Trinite ;  de  sorte  qu'il  est 
 visible  que  selon  eux,  le  corps  de  J.  C. 
 estoit  compris  dans  la  Trinite.  lis 
 disoient  aussi  que  ce  corps  avoit  este 
 avant  Marie  et  que  J .  C.  I'avoit  toujours 
 eu,  ayant  toujours  este  fils  de  I'homme, 
 qu'il  I'avoit  pris  du  ciel  [S.  Cyril  in  his 
 Ecumenic  Letter  to  John  Archbishop  of 
 Antioch  (see  3  Epistles  p.  72)  says  that 
 some  had  reported  that  he  himself  had 
 held  this  very  thing],  qu'il  n'avoit  eu 
 qu'il  descendre  en  terre  avec  son  corps 
 qui  luy  estoit  uni  substantiellement, 
 qu'ainsi  ce  corps  estoit  non  seulement 
 consubstantiel  a  la  divinite,  mais  aussi 
 celeste  et  incree." 
 
 When  therefore  S.  Cyril  insists  on 
 the  Word  having  been  made  flesh,  the 
 Eastern  Bishops  thought  that  while 
 using  S..Tohn  the  Evangelist's  words, 
 he  was  pressing  the  y4yovi  to  mean  hath 
 become,  been  actually  turned  into  :  and 
 the  "  One  Incarnate"  Hypostasis  of  the 
 Word"  seemed  to  them  to  mean  not 
 Union  but  the  mixture  and  confusion 
 of  the  Apollinarians.  Theodoret,  in  his 
 
 objections  to  the  12  chapters  which  S. 
 Cyril  and  his  Council  had  drawn  up  for 
 Nestorius  to  sign,  does  not  in  general 
 use  language  that  differs  very  much  from 
 S.  Cyril's  own  mind  ;  but  sets  out  with 
 the  conviction  that  S.  Cyril  was  an  Apol- 
 linarian  and  so  reads  and  interprets  the 
 chapters  as  really  intended  to  bring  in 
 Apollinarian  error  secretly  by  use  of 
 veiled  language.  Thus  in  reply  to  S. 
 Cyril's  "  for  she  [the  blessed  Virgin] 
 hath  borne  after  the  flesh  the  Word 
 from  out  of  God  made  flesh  "  (chapter 
 1),  Theodoret  remarks,  ,,we  say  that 
 He  has  not  been  made  flesh  by  nature 
 nor  was  God  the  Word  changed  into 
 flesh, ,,  ,,  it  is  plain  therefore  that  the 
 Form  of  God  was  not  turned  into  form 
 of  servant:,,  in  objection  to  Chapter  2, 
 ,,  Superfluous  therefore  is  Personal  u- 
 nion,  which  as  I  think  he  is  putting  for- 
 ward instead  oimixture  :,,  the  objection 
 to  chapter  3  ends  with  the  words,  ,,he 
 who  is  teaching  us  mixture  by  means  of 
 other  names:,,  in  objection  to  chapter 
 5,  ,,  but  that  the  Word  has  been  made 
 flesh  by  any  turning,  we  not  only  do  not 
 say,  but  we  accuse  of  impiety  them  that 
 say  so :,,  the  objection  to  chapter  6 
 closes, ,,  for  not  by  being  turned  did  God 
 the  Word  become  flesh,  but  assumed  flesh 
 possessed  of  an  intellectual  soul;,,  in 
 the  objection  to  chapter  Soccur  similarly 
 the  words,  ,,  For  neither  did  God  the 
 Word  receive  transformation  [tpotttji/ 
 see  S.  James  i.  17]  nor  again  did  man 
 lose  what  he  was,  and  become  changed 
 into  the  nature  of  God:,,  the  objection 
 to  chapter  10  begins,  ,,  Not  into  nature 
 of  flesh  was  the  Unchangeable  Nature 
 turned:,,  in  the  objection  to  chapter  11 
 occur  the  words,  ,,for  first  of  all,  he 
 nowhere  mentioned  flesh  endowed  with 
 mind  nor  coniessed  that  he  which  was 
 assumed  is  perfect  man,  but  everywhere 
 he  says  flesh,  following  the  doctrine  of 
 Apolinarius  ;  next  he  intersperses  in 
 his  words  the  notion  of  mixture,  infu- 
 sing it  by  means  of  other  words.,.  Hence 
 it  is  clear  that  Theodoret's  objection  was 
 not  to  the  chapters  themselves  but  to 
 the  chapters  in  that  he  approached  them 
 possessed  with  the  notion  that  S.  Cyril 
 was  an  Apollinarian  and  was  endeavour- 
 ing to  disseminate  their  error  by  dis- 
 honest use  of  apparently  orthodox  lan- 
 guage. 
 
 f  Nestorius   means  that  whereas   it 
 was  the  object  of  the  Arians  and  Eu- 
 
vTTOffra- 
 (Teis 
 
 Nestorius  says  One,  makes  Two.  45 
 
 „  regard  to  the  rank  from    connection  ^,  but  to  Nature.  BooKii.l. 
 ,,  For  One  is   Christ,  and   One  Lord :  but   in  respect   of  ^  ^T" 
 ,,  Christ,  I  mean  of  the  Only-Begotten  Son^  both   Christ 
 „and  Son  are  said,   one  while,  of  the  Godhead,  another  comp. 
 „  while  of  the  Manhood  and  Godhead.,,  p.66Bal. 
 
 Seest  thou  how  with  manifold  inventions  of  ideas  he  §  1 
 impiously  embellishes  the  generation  after  the  flesh  also  of 
 the  Only-Begotten,  how  he  essays  to  shew  that  it  will  take 
 place  no  otherwise  than  by  some  infusion  or  commingling 
 of  the  substances  having  place  :  albeit  the  Teachers  of  the 
 Church  do  not  initiate  us  this  fashion ;  for  we  say  that  a 
 true  concurrence^  had  place,  the  Word  uniting  to  Himself  "ffwoSoj/ 
 the  Body,  yet  abiding  what  He  was.  But  this  man  tak- 
 ing nought  of  these  things  to  mind,  hath  blasphemed  in 
 no  mean  degree,  parting  Him  into  two  persons  and  hypos-  irpoaunti. 
 tases  s  wholly  severed  one  from  the  other,  and  attributing 
 to  either  separately  the  words  to  it  belonging  :  and  again 
 he  says  One  Lord  Jesus  Christ,  as  though  man  were  con- 
 nected with  God  by  rank  only,  not  by  true  Union,  i.  e., 
 by  Nature.  How  then  is  He  One^'  Christ  and  Son  and 
 Lord,  if  to  both  severally  will  belong,  as  thou  sayest,  the 
 being  thus  called  and  so  being  in  truth,  by  reason  of  the 
 hypostases  coming  together  in  no  wise  by  union  one  with 
 another,  but  being  united  in  respect  of  rank  only  or  sway 
 or  authority  ?     And  yet  if  we  examine  into  the  nature  of 
 
 nomians  to  assert  that   God  the    Son  Part  ofthis  passage  is  quoted  by  S.  Cyril 
 
 was  inferior  to  God  the  Father,  suppos-  in  his   defence   of  his  fourth  chapter 
 
 ing  all  the  lowly  actions  that  are  re-  against  Andrew.     For  the  last  portion 
 
 corded  of  God  our  Saviour  and   His  of  the  extract  compare  serm  2,  p.  68, 
 
 purely  Human  actions,  His  hunger  and  Bal. 
 
 thirst  and  weariness   and   sorrow   and         s  TrpoVoiTra  re /cat  uiroo-TOcrets.  S.Cyril 
 
 pain,  could  be  referred  to  His  Godhead,  in  his   second   Dialogue   de  Trinitate, 
 
 it  would  go  to  make  out  their  case,  similarly  joins  the  two  words  together 
 
 Whereas  the  actions  are  not  referred  "Howtheushould  we  be  able  any  longer 
 
 to  the  Godhead  considered  by  Itself,  to  distinguish  and  what  K6'yos  will  sever 
 
 but  all  the  actions  recorded  of  our  Lord  the  distinction  of  Person  and  Hyposta- 
 
 after   His  Birth  in  the  flesh,  whether  sis  (t^  eV  izpoa-iinyci}  re  Kal  inro'cTTdcrei.) 
 
 Divine  or  Human,  are  referred  to  One  in  the  Father  as  regards  the  Son,  or  the 
 
 Person,  God  and  Man  in  One,  of  God  Son  as  regards  the  Father."  p.  431  a. 
 the  Son.   Just  as  (to  use  our  little  com-        i»  One  is  added  on  the  authority  of  a 
 
 parisons  to  help  our  frail  understanding)  Syriac  citation  in  a  MS.  in  the  British 
 
 no  distinction  is  made  in  human  actions ;  Museum,  Cod  add.  14533  fol.  9  and  again 
 
 we  say,  he  ate,    he  slept,  he  read,  he  fol.  30.     The  Roman  editors  had  given 
 
 wrote,  he  thought:  we  do  not  distin-  it  in  their  margin  as  a  conjectural  emen- 
 
 guish  and  say,  his  body  ate,  his  body  dation. 
 slept,  his  soul  read,  or  wrote,  or  thought. 
 
46 
 
 Equality  of  honour  or  rank  does  not  unite. 
 
 see  3 
 Epistles 
 p.  63 
 
 S.  Matt. 
 V.14. 
 Ib.x.  8. 
 
 chap. 3 
 
 7  ff{ifi0a- 
 
 fflS 
 
 °  frepos 
 Kal  tTfpOS 
 
 .  thing's,  we  shall  observe  that  things  which  are  in  equality 
 of  dignity,  have  not  for  this  reason  parted  with  their  indi- 
 vidual existence :  nor  yet  will  the  having  equal  degree 
 in  point  of  glory,  suffice  to  union,  as  for  example,  Peter 
 and  John  were  both  of  them  Apostles  and  holy  and  adorned 
 with  equal  honours  and  might  through  the  Spirit  by  Christ 
 the  Saviour  of  us  all.  For  they  along  with  the  rest  heard. 
 Ye  are  the  light  of  the  world,  and  again,  Heal  the  sick, 
 raise  the  dead,  cleanse  the  lepers ',  cast  out  devils.  Shall 
 we  th-erefore  say  that  from  their  equality  of  rank  or  sway 
 accrues  to  them  that  they  too  should  be  counted  as  one 
 man,  and  this  is  sufficient  for  unity,  I  mean  unity  of  their 
 persons  ?  And  how  will  not  such  an  opinion  be  with  reason 
 conceived  of  as  foolish  exceedingly  ?  Why  then  dost  thou 
 feign  that  thou  art  right  in  the  Faith,  saying  that  One  is 
 Christ  Jesus  the  Lord,  aud  then,  severing  into  two  persons 
 and  hypostases  the  One,  dishonoui'est  the  mode  of  the 
 True  Union  through  which  the  Christ  is  One  and  Alone, 
 and  unlearnedly  callest  equality  of  honour  connection  ? 
 Wliat  is  this  mode  of  connection  ?  knowest  thou  not  that 
 dear  it  always  is  to  those  in  this  life  who  are  rich  in  honours 
 from  the  rulers  to  be  in  worldly  renown  ?  yet  they  being  in 
 equal  dignity  sometimes,  are  yet  separate  one  from  another 
 in  individual  being  and  moreover  in  their  desire  of  think- 
 ing and  doing  the  same  things.  But  if  the  kind  of  rank 
 were  any  necessary  bond  gathering  them  into  unity  just 
 like  a  physical  coming  together  ^ ; — they  would  not,  being 
 in  equality  of  honours  or  rank,  have  been  parted  one  from 
 another  in  persons  and  mind  so  as  to  be  one  and  another  ^. 
 Where  then  shall  we  put  thy  connection,  what  shall  we  count 
 that  it  wrought  ?  did  it  persuade  them  to  be  of  one  league, 
 did  it  cause  that  they  should  come  together  unto  a  mystic  ^ 
 union  ?  But  you  cannot  say  this,  for  reason  has  shewn  that 
 the  connection  is  utterly  weak  to  both  these. 
 
 Tell  me  this  too  (for  I  will  ask  it  as  well,  as  matter  of  ne- 
 cessity), what  good  did  the  rank  do  for  the  man  born  from 
 
 '  The  syriac  too  has  the  clauses  in  ^  fj.v(TTiK7iu.     The  Roman    editors 
 
 this  order.  conjecture  (j)vaiKiiv,  of  ■nature. 
 
One  Christ.     Nastorius  malces  no  oneness.  47 
 
 out  a  woman  wlio  was  (as  you  said)  connected  with  God  the  BooKii.l. 
 Word?  for  did  it  make  him  equal  in  glory  and  excellency, 
 and  render  him  as  great  as  He  too  is  believed  to  be  ?  And 
 how  then  will  He  not  speak  falsely  saying,  My  Glory  ivill  Isa.  xlii. 
 I  not  give  to  another,  and  vainly  hath  the  Divine-uttering 
 Psalmist  too  prated,  saying  on  this  wise,  Who  among  the  ps. 
 clouds  shall  he  made  equal  to  the  Lord  ?  who  shall  be  made  ^^^^^^-  6- 
 like  to  the  Lord  among  the  sons  of  God  ?  Is  not  he  other  than 
 the  Word,  One  and  by  Nature  and  fof  th  of  God  the  Father, 
 who  in  his  proper  person  has  been  verily  parted  from  union 
 with  Him  ?  and  how  is  this  not  clear  to  all  ?  Now  rank  has 
 not  made  equal  to  God  the  Word  that  which  was  con- 
 nected, but  it  is  seen  to  be  and  is  in  lower  place  :  how  then 
 dost  thou  say  One  Christ  and  Son  and  Lord,  although  one 
 excels,  at  least  according  to  the  force  of  reasoning,  the  other 
 settles  down  below  equality  with  Him  and  glory  ?  Besides 
 (for  I  will  add  this  too  to  what  I  said)  the  Word  That  is  forth 
 of  God  the  Father  has  given  (according  to  him)  His  proper 
 rank  to  him  that  is  born  of  a  woman  :  but  how  he  says  that 
 this  very  thing  has  been  wrought,  it  is  meet  to  examine. 
 Has  he  too  been  made  Very  Light  ?  is  he  by  Nature  God 
 and  Life  and  Creator  and  Wisdom  and  Might,  Image  and  Heb.  i.3. 
 Brightness  of  the  Person  of  the  Father  ?  and  the  Endow- 
 ments of  the  Supreme  Glory,  have  they  passed  Naturally 
 into  some  one  of  things  made  ?  what  then  is  the  Excellence 
 in  God  by  Nature  ?  what  great  and  above  us,  if  it  is  possi- 
 ble for  the  creature  to  be  rich  and  that  essentially ',  in  the 
 good  things  wherein  Itself  is  ?  But  perchance  it  has  been 
 clad  in  rank,  as  participant  of  the  Divine  Preeminence  ? 
 there  are  again  two  undoubted  sons,  if  it  is  true  that 
 something  other  and  inferior  by  nature  to  Him  Who 
 wrought  in  him  the  participation  is  that  which  is  honoured 
 with  relationship  ®  to  Him  :  you  are  therefore  caught  now  9  o-xeVet 
 as  not  even  knowing  what  you  are  saying.  For  why  do 
 you  blame  those  who  attribute  the  words  in  the  Gospels 
 to  One  Person  ?  is  it  not  because  you  are  inventing  ^  two  '  kuii/oto- 
 sons  ?    for  how  is  there  any  longer  One  Lord  and  Christ 
 
 1  i.e.  as  one  of  the  things  not  imparted  to  it,  but  so  part  of  its  own  being, 
 that  it  may  not  lose  it  without  ceasing  to  be  what  it  is. 
 
48 
 
 Commimify  of  name  disunion. 
 
 "  \6yos 
 
 the  fact 
 play 
 
 and  Son,  if  each  have  his  proper  person  and  mode  of  be- 
 ing ^  and  moreover  hypostasis  withdrawing  unto  diverse- 
 ness,  repudiating  the  reality^  of  true  union  and  having  utter 
 irreconcileabihty  with  the  other  ?  And  what  is  strange 
 and  shews  the  loathsomeness  '^  of  his  blasphemies,  he  says 
 that  the  names  are  common,  I  mean  Son  and  Christ  and 
 Lord.  And  if  he  say  that  they  are  common,  i.  e.,  to  One 
 Christ  and  to  others  besides  Him,  his  statement  would 
 have  probability :  but  if  he  ignorantly  sever  and  supposes 
 that  these  terms  befit  the  Word  by  Himself  and  moreover 
 him  that  is  forth  of  a  woman,  there  are  again  surely  and 
 unmistakeably  two  christs  and  sons  and  lords.  For  he 
 said,  „The  name  Christ  must  one  while  be  put  for  the 
 „  Godhead  Itself,  other  while  for  the  Manhood  too,  or  also 
 „  for  both.,,  But  the  community  of  name  ^  will  help  him 
 not  a  whit  to  conceive  of  one  Christ  and  Son  and  Lord 
 while  he  severs  (even  though  the  hypostases  themselves 
 part  not  one  from  another),  and  the  Persons  are  disjoined 
 in  their  own  proper  diverseness. 
 
 For  making  manifest  to  us  the  force  of  his  innate  un- 
 learning he  subjoins  and  says, 
 
 ,,  When  therefore  the  Divine  Scripture  is  about  to  speak 
 „  of  either  the  birth  of  Christ  which  was  forth  of  the  blessed 
 „  Virgin,  or  His  Death,  it  is  never  seen  to  put  God,  but 
 see  above  „  either  Christ  or  Son  or  Lord,  seeing  that  these  three  are 
 „  significant  of  the  two  natures,  one  while  of  this,  other 
 ),  while  of  that,  other  while  of  this  and  that.  As  for  ex- 
 „  ample  when  the  Scripture  declares  to  us  the  Generation 
 „  out  of  man  ^,  what  says  it  ?  God  sent  forth  His  Son ;  it 
 „did  not  say,  God  sent  forth  God  the  Word'^,  but  it  takes 
 
 serm.  z  p. 
 66  Bal. 
 
 *  fl  bfJLUVV- 
 
 p.  28. 
 
 Gal.  iv. 
 4. 
 
 ^  The  ms.  gives  avOpdirov,  a  mortal : 
 the  word  virgin  is  used  in  this  passage 
 as  cited  before  the  council  of  Ephesus : 
 I  wrongly  edited  o'lpavov,  heaven,  fol- 
 lowing former  edition. 
 
 1  Nestorius  in  the  fourth  of  the  ser- 
 mons which  Mercator  has  published 
 (preached  after  he  had  received  from 
 S.  Cyril  the  Great  Letter  of  the  Alex- 
 andrine Synod  with  the  12  Chapters 
 appended,  accompanied  by  Pope  S.  Ce- 
 lestine's  Letter),  preached  against  op- 
 ponents of  his  and  re-affirms  what  he 
 
 had  said  before,  repeating  a  few  words 
 here  and  there  from  the  older  sermon 
 from  which  these  extracts  were  taken  : 
 a  sermon  not  perhaps  belonging  to  the 
 volume  which  was  first  published  (see 
 above  p.  4)  but  preached  (as  was  cer- 
 tainly the  next  piece,  p.  51)  to  oppose 
 S.  Cyril's  letter  to  monks,  p.  13  b. 
 In  this  sermon  4,  p.  82  Nestorius 
 says,  ,,  God  sent  His  Son,  a  name  com- 
 mon to  the  natures,  i.  e.,  of  man  and 
 God.  He  did  not  say,  God  sending  God 
 the  Word.,,     See  too  further  on  where 
 
Tlie  Son  Incarnate,  Born,  Personally  united  to  flesh.     49 
 
 „  the  name  whicli  indicates  tlie  two  natures.    For  since  tlie  BooKii.2. 
 
 „  Son  is  Man  and  God,  it  says.  Sent  forth  His  Son  made 
 
 „from  out  a  woman,  that  when  you  hear  the  word  made  out 
 
 „of  a  woman,  then  you  may  see  the  name  put  forth  which 
 
 „  indicates  the  two  natures,  that  you  may  call  the  Birth 
 
 „  from  forth  the  blessed  Virgin,  the  Son^s  Birth,  for  the 
 
 „  Virgin  mother  of  Christ  too  bare  the  Son  of  God.     But 
 
 „  since  the  Son  of  God  is  two-fold  in  His   Natures,  she 
 
 „  bare  °  indeed  the  Son  of  God,  but  bare  the  manhood  which 
 
 „  is  son  by  reason  of  the  connected  Son.  „ 
 
 But  WE  my  friend,  who  know  how  to  think  better  than    §  2 
 thine  empty  whistlings  ^  and  who  track  out  the  order  p  of "  T^pf-ri- 
 the  God-inspired  Scripture  which  says  that  One  is  God  the  j  Cor. 
 Father  out  of  whom   are  all    things  and  One  Lord  Jesus^^^^-^' 
 Christ  through  Whom  all  things  were  brought  into  being: 
 when  we  hear  that  Christ  has  been  born  of  the  holy  Virgin, 
 then,  then  in  all  wisdom  and  zealous  to  go  the  straight 
 way  of  the  Truth,  do  Ave  say  that  the  Word  Which  sprang 
 forth  of  God  the  Father  was  both  Incarnate  and  united 
 Personally  to  flesh  and  born  after  the  flesh :  and  we  will 
 not  endure  thy  trickery ''',  but  to  One  and  Only,  the  Son  ^J*''^''^'" 
 That  is  by  Nature,  will  we  allot  the  name  Christ,  with 
 reason,  when  the  Birth  through  the  holy  Virgin  is  spoken 
 of.     For  common  (as  I  said)  to  Him  with  others  also  will 
 
 other  similarities  or  re-capitulations  are  from  the  17th  quire  (Merc.  p.  205), 
 referred  to  in  margin.  The  passage  The  Greek  editions  of  the  council  hovv- 
 which  stands  at  the  head  of  §  13  (see  ever  agree  with  Mercator  in  styling 
 below  p.  77)is  from  serm.  2.  p.65  Bal.  this  extract  eis  ^oyjxa,  but  omit  the 
 and  some  of  it  also  in  serm.  1.  p.  55.  words  in  the  title  to  the  other  extract, 
 The  whole  passage  as  cited  here  and  appending  it  instead  to  two  citations 
 in  the  Council  of  Ephesus  (see  next  from  the  15th  quire ;  one  of  which  is, 
 note)  is  given  hy  Mercator  with  the  title,  in  part,  at  the  head  of  §  14,  the  other  is 
 From  the.  hook  of  Nestorius  himself,  out  given  by  S.  Cyril  both  there  and  in  his 
 of  the  I6th  quire,  on  dogma.  In  the  letter  to  Acacius  of  Melitene  written 
 volume  from  which  the  extracts  were  after  the  reconcilation  with  the  Eastern 
 taken  for  the  Council  of  Ephesus,  the  Bishops,  Epp.  p.  115.  1.  5-9. 
 sermon  on  dogma  seems  to  have  nearly  <*  She  bare :  the  Roman  Editors  sup- 
 followed  that  which  Mercator  gives  us  plied  ovk  in  the  margin,  as  if  it  were, 
 complete  pp.  56-70,  and  which  is  there  she  bare  not,  as  is  also  edited  in  the 
 called  sermon  2  :  for  the  extracts  from  concilia  where  this  piece  is  cited  before 
 this  sermon  2  are  extracted  from  the  the  council  of  Ephesus  (t.  iii.  1064 
 15th  and  16th  quires,  see  Mercatoris  Col.,  so  too  ed.  Commel.  p.  125  init.) 
 ^  opera  pp.  205,  207,  210  Bal. :  while  the  but  Mercator  gives,  peperit  quidem 
 two  extracts  given  from  the  sermon  on  {=  iyevuriae  /xtv)  p.  202  Bal. 
 Dogma  are  from  the  16th  and  17th  p  Kda/xov.  The  Roman  Editors  con- 
 quires,  viz.  this  one  from  the  16th  jecture  trfcoTrbi/,  which  more  falls  in  with 
 (Merc.  p.  201,  or  17th  as  Greek  edd.)  S.  Cyril's  usual  expression, 
 and  the  extract  at  the  head  of  §  8  below 
 
50  Christ  tJie  Incarnate  Word. 
 
 AG.  NEST,  such  names  confessedly  be,  for  many  are   sons  by  grace 
 
 iCor.viii.  and  gods  and  lords  botli  in  heaven  and  in  earth,  as  the  Divine- 
 
 ^'  uttering  Paul  too  writes  to  us :  yet  [they  are  so]  as  par- 
 
 ticipating with  Him  Who  is  so  by  Nature  and  in  imitation 
 [of  Him].  Still  the  name  Christ  and  its  reality  will  per- 
 tain in  no  wise  to  the  bare  Word  from  forth  the  Father, 
 conceived  of  by  us  as  bare  [Word]  by  Himself  and  apart 
 from  flesh  :  but  if  now  He  be  said  to  have  emptied  Him- 
 self and  to  have  come  down  [to  be]  in  servant's  form  and 
 been  made  as  we  by  reason  of  the  flesh,  He  too  will  be 
 called  by  reason  of  the  anointing,  Christ;  for  not  in  His 
 own  Nature  has  the  Word  being  God  been  Anointed,  but 
 the  anointing  hath  happened  to  Him  in  regard  to  His  Hu- 
 manity. Thus  therefore  when  that  has  first  entered  in, 
 in  regard  to  which  the  anointing  takes  place  (for  His  is 
 the  Incarnation  whereto  belongs  the  anointing),  when 
 Christ  is  named  by  us  we  will  not  (according  to  thy  un- 
 bridled speech)  suppose  that  just  a  man,  severed  from  the 
 Word  and  put  apart,  has  been  born  of  the  holy  Virgin  but 
 the  very  Word  (as  I  said)  out  of  God  the  Father  united  to 
 
 Ps.xlv.  7.  flesh  and  anointed  humanly  ivifh  the  oil  of  gladness  by  God 
 the  Father. 
 
 But  that  the  anointing  hath  happened  to  God  the  Word 
 in  respect  of  the  manhood,  when  He  became  as  we,  holy 
 Scripture  will  prove  to  us ;  for  the  Divine-uttering  Jacob 
 departing  from  his  father's  hearth  was  hastening  on  his 
 way  unto  Mesopotamia  and  going  to  Laban  the  son    of 
 
 Gen.  Bethuel,  and  having  lighted  on  a  certain  'place  on  the  way 
 ■  thither  he  was  lodging  there  and,  laying  his  head  on  a 
 stone,  he  sleeps :  and  having  seen  a  ladder,  stretching  on 
 high  from  earth  to  heaven  and  angels  both  ascending  and 
 descending  by  means  of  it  and  the  Lord  resting  thereupon, 
 he  marvelled  much  at  the  vision  and  taking-  the  stone  he 
 
 lb.  18.      ^^^  ^'^  ^y^  ^s  a  pillar  and  poured  oil  upon  the  top  of  it.     Ee- 
 gard  now  herein  our  Lord  Jesus  Christ,  the  One  and  only 
 
 Isa.  and  truly  Son,  as  a  pillared  stone.     For  indeed  He  is  a 
 
 xxviii.  16.     7     .         ,  7        7  .  -  -      . 
 
 Ps.  cxviii.  cnoice  Stone,  a  head  corner-stone,  precious,  set  for  the  head  of 
 22-  the  corner  and  for  the  foundation  ofZion  by  God  the  Father. 
 
Stone  anointed  on  surface  type  o/ Son's  Jiuman  7iature.  51 
 
 Regard  (I  pray)  moreover  how  it  was  anointed,  for  not  BooKii.3. 
 tlie  whole  stone  throughout  did  the  Divine-uttering  Jacob 
 bedew  with  oil,  but  rather  poured  it  iqjon  the  top  ^  of  it.  t"'"  *"'- 
 Therefore  not  wholly   (so  to  speak)  nor  in  that  the  Only-  ^^pov 
 Begotten  is  Word,  has  He  been  anointed  in  respect   of 
 His  proper  Nature  (for  how  could  He  be  conceived  of  as 
 participate  of  His  own  Spirit  ?)   but  rather  is  anointed  (as 
 I  said)  on  the  surface  ^,  i.  e.,  externally  ^  and  as  in  part  ^^  ^^^^,'g 
 and  on  the  surface  on  the  Body  that  was  His  own  by  true  ^  iW«- 
 union  :   and  as  He  is  said  to  siifei-  in  the  flesh  humanly,  i  S.  Peter 
 albeit  by  Nature  Impassible  as  God ;  so  is  He  conceived 
 of  as  anointed  in  regard  to  the  human  nature,  albeit  Him- 
 self anointing  with  His  own  Spirit  those  whom  it  befits  to 
 partake  of  His  holiness. 
 
 Thus  are  we  minded  to  think   and  are  accustomed  to 
 walk  aright^,  goi^^g  on  the  royal  and  unperverted  road  :  g"/^"'^"" 
 but  he  saying  that  such  names  are  indicative  of  the  two  Gal.  ii. 
 natures,  allots  to  either  with  authority  what  seems  good 
 to  him  and  is  ashamed  of  the  lowliness  of  speech  belong- 
 ing to  the  economy  with  flesh,  and  though  you  hear  the 
 blessed  Paul  say,  God  sent  forth  His  Son  made  from  out  a  Gal.  iv. 
 woman,  made  under  the  laiv,  Away,  says  this  man,  think 
 not  that  the  Word  Which  sprang  forth  of  God  has  been 
 sent,  for  He  has  not  been  made  from  out  a  woman.  He  has 
 not  been  made  under  the  law. 
 
 And  that  our  words  are  no  empty  guile,  but  we  have  used 
 rather  his  own  speech,  I  will  again  bring  forward  the  very 
 things  he  said, 
 
 „  For  God  (he  says)  sent  forth  His  Son  made  of  a  wo- 
 ,,man,  made  under  the  law.    Here  he  points  out  the  two 
 „  natures,  he  says  what  took  place  as  to  the  human  nature, 
 „  for  demand  of  the  wrangler^.  Who  was  made  under  the  see  semi. 
 „  laiv  ?   was  it  God  the  Word  ?„  Bai. 
 
 And  how  will  not  he  be  verily  distraught,  who  essays  to  §  3 
 overturn,  as  far  as  in  him  lies,  things  so  clear  and  known  of 
 
 q  i.  e.  S.  Cyril  himself:  for  Nestorius    the  monks,  to  which  (p.  13  b)  he  is  here 
 looked  not  kindly  on  S.  Cyril's  Letter  to    referring,  see  note  on  book  4  §  5  below. 
 
 E    2 
 
52  Christ  God  and  apart  of  the  world.  Sent,  a  human  word, 
 
 AG.  NEST,  all  and  undoubted  ?     Whom  hath  the  Father  sent  to  us 
 out  of  heaven,  Saviour  and  Redeemer  ?    was   it  not  the 
 Word  Which  sprang  forth  of  His  Essence  ?     Who  is  He 
 Eph.  iv.    That  descended  and  ascended  far  above  the  Heavens  that  He 
 might fU  all  things?    Dost  thou  say  that  the  being  able 
 to  fill  all  things  is  the  work  of  our  nature  and  will  you  affix 
 it  to  the  measures  of  humanity  ?    of  whom  hath  the  blessed 
 S.John    John  written,   He  that  comethfrom  above  is  above  all?    Or 
 "^•31-      ■will  haply  Himself  too  lie  in  rebuking  the  people  of  the 
 lb.  viii,     Jews  and  saying,  Ye  are  from  beneath,  I  am  from  above, 
 jIj'  and  again,  I  am  not  of  this  world  ?  For  if  He  were  man  out 
 
 of  woman  like  one  of  the  rest,  and  not  rather  the  Word  That 
 is  from  above  and  out  of  God  the  Father,  Incarnate  and  ap- 
 pearing in  human  form,  how  will  He  be  conceived  of  as 
 both  above  and  out  of  heaven  ?  how  above  all  and  not  of  this 
 world  ?  albeit  a  part  of  the  world  by  reason  of  the  flesh 
 and  (so  to  speak),  according  to  the  measure  that  befits  the 
 human  nature,  made  along  with  all  under  God.     There- 
 lb.  xx.  17.  fore  He  called  the  Father  His  God,  though  He  too  is  God 
 by  Nature  and  beamed  forth  out  of  His  Essence  Only- 
 Ps.  cvii.    Begotten  Son.     Of  whom  says  the  blessed  David,  He  sent 
 ^^-  ,  ^...  forth  His  Wo7'd  and  healed  them  ?  for  no  elder,  no  angel  but 
 9.  LXX.   the  Lord  Himself  hath  saved  us,  according  to  the   Scrip- 
 tures. 
 
 „  But  yea,  he  saith,  God  the  Word  able  to  fill  all  things 
 see  serm.  }>  ^^^  been  sent.  How  ?  for  where  do  we  say  that  He  is  not  ? 
 4p.82Bai.  ^^  or  whither  will  He  be  sent  ?  „ 
 
 Will  you  accuse  therefore  the  all-wise  Moses  too,  as  hav- 
 ing wronged  in  no  slight  degree  the  Ineffable  glory  of  God  ? 
 Exod.       for  he  said  that   God  descended  in  the  form  of  fire  upon 
 XIX.  18.     ^jjg,  ^Q^j^^  Sinai.     And  if  you  hear  the  blessed  David  say 
 Ps.  civ.     unto  God  mighty  over  all.  Thou  shall  send  forth  Thy  Spirit 
 and  they  shall  be  created  and  Thou  shall  renew  the  face  of 
 the  earth,  wilt  thou  then  perchance  put  aside  the  Spirit-clad 
 and  suppose  that  he  speaks  falsely  ?  for  no  motion  involv- 
 ing change  of  place ""  does  the  Godhead  make,  nor  will  It 
 pass  from  place  to  place,  as  though  the  being  in  all  and 
 filling  all  things  were  not  inherent  in  It.     These  things  (I 
 
 "  Kivr)<riv  fiiTa^ariK^y,  Liddell  and  Scott  quote  Plutarch  for  this  expression. 
 
to  he  understood  Divinely .  The  Son,  Free,  made  under  the  Law.    53 
 
 suppose) thyself  too  ^ ;  but  you  will  be  reasoning  BooKii.3. 
 
 again,  and  rising  up  against  the  ti'ue  doctrines,  choosing 
 to  follow  yourself  alone.  But  you  would  surely  have  better 
 thoughts  if  you  reasoned  thus,  that  our  whole  speech  as  to 
 God  has  been  framed  in  human  wise,  but  is  understood 
 as  befits  Him  Alone. 
 
 But  it  has  troubled  him  not  a  little  that  the  Word  out 
 of  God  the  Father  is  said  to  have  been  made  under  the  Laiv.  seeserm.4 
 
 p.  84  beg. 
 
 But  the  fear  herein  is  nought,  for  He  hath  remained  what 
 He  was,  Lawgiver  (that  is)  and  God.  And  if  He  have  not 
 been  made  man.  He  hath  not  been  made  under  the  Law; 
 but  since  it  is  true  that  He  hath  humbled  Himself  Who 
 in  His  own  Nature  is  above  and  high,  hath  been  made  as 
 we  Who  is  above  the  whole  creation,  and  being  Rich  he-  2  Cor. 
 came  poor  through  being  made  as  we,  how  will  He  not  be 
 said  with  us  to  have  been  made  under  the  Law  too  ?  Shall 
 we  not,  if  we  think  ai'ight,  conclude  that  the  measure  of 
 man's  nature  is  defined  to  lie  in  his  having  to  be  subject 
 to  the  Law  ?  for  the  exemiDt  ^  and  above  the  Law  and  by  \  '^^  , 
 Nature  and  in  truth  free  will  be  none  other  than  the  God- 
 head. Hence  when  He  was  made  flesh  then  was  He  made 
 under  the  Law  too,  for  He  paid  to  the  collectors  the  di- 
 drachm  ^,  albeit  in  His  own  Nature  Free  as  God  and  Son 
 even  when  He  was  made  flesh.  But  if  to  thee  it  seems  good 
 to  sever  into  two  the  One  and  to  declare  to  us  that  he 
 which  was  forth  of  a  woman  is  man  apart  by  himself,  how 
 will  he  be  said  to  have  been  made  under  the  Law  too,  who 
 is  of  the  nature  which  is  under  the  Law  ?  for  not  that  which 
 hath  to  be  subject  to  the  Law,  will  be  made  under  the  Law,  Gal.  iv.4. 
 
 ^  The  present  text  as  it  now  stands  allusion   to    it  in   2   Kings  xii.  4,    the 
 
 is  ravrd  ttov  koI  aavrhv,  the  Roman  moneji  of  ever//  one  that  passeth  the  ac- 
 
 Editors  conjecture  /cara  for  Kal,  but  it  count.  This  tax  our  Lord  paid,  S.Matt. 
 
 is  just  as  likely  that  the  difficulty  is  xvii.  24—27,  yet  told  S.  Peter  that  He 
 
 occasioned  by  omission  from  honioeote-  wns  free,  as  a  Son.)     Every  male  who 
 
 leuton,  from  which   even  a  good  MS.  had  attained  the  age  of  20  was  to  pay  : 
 
 (as  is  the  one  in  which  the  Greek  text  it  amounted  to  a  hundred  talents,  1775 
 
 of  these   books  is  preserved)  is   rarely  shekels  of  silver  :     with   the   hundred 
 
 exempt.  talents    were     cast    a    hundred    silver 
 
 <  i.  e.,  the  tribute  money  of  half  a  sockets  for  the  sanctuary  and  the  vail, 
 
 shekel  which  was  the  acknowledgement  the  1775  silver  shekels    were  used    in 
 
 of  God's  sovereignty  appointed  in  the  making   hooks   for  the  pillars  and  in 
 
 first  instance  by  God,  Exod.  xxx.  12 —  overlaying  the  chapiters  (Exod.  xxxviii. 
 
 IB.  (It  does  not  appear  to  have  been  a  25—28). 
 regular   tax,    though   there   seems  an         Dr.  Edersheim,    learned   in   Jewish 
 
54  The  Godhead  Free.      Moses 
 
 AG,  NEST,  but  that  wliicli  bath  a  Nature  above  Law  and  external  to 
 Law.  For  the  Divine  and  Most  High  Nature  alone  (as  I 
 said)  is  both  beyond  law  and  also  free,  and  hath  no  master 
 whatever,  but  Itself  rather  ruleth  all  and  subjecteth  all  to 
 His  own  yoke. 
 
 But  this  man  having  missed  right  reasoning,  slid  down 
 
 to  this  extent  of  impiety  in  his  ideas  and  arrived  at  such 
 
 <  <TKai6-    height  of  awkwardness  *,  from  dividing  into  two  the  One 
 
 ^llllo-    Lord  Jesus  Christ,    as    unshrinkingly  ^    to  say  that  Em- 
 
 ardAws     manuel  is  neither  truly  God  nor  yet  by  Nature  Son,  but  is 
 
 so  called  Christ  and  holy,  as  certain  other  too  of  men  like 
 
 us  or  of  those  who  have  worshipped  impure  devils  :  for  thus 
 
 again  hath  he  said  : 
 
 „  But  as  we  say  that  the  Creator  of  all  is  Cod  and  Moses 
 Exod.  vii.  „  god  ;  for  it  says,  I  have  made  thee  a  god  unto  Fharaoh  : 
 li).  iv.  22. )}  and  Israel  God's  son,  for  it  says,  Israel  is  My  firstborn 
 "xp"^-      ..son;  and  as  we  sav  that  Saul  was  christ^,  for  it  says,  I 
 
 TOv,  an-      "  '  f  '  ^     ' 
 
 ointed  „  will  not  stretcJi  forth  my  hand  upon  hivi,  because  he  is  the 
 xxiv.  6.  „  Lord's  christ,  and  Cyrus  likewise.  Thus  saith  the  Lord  to 
 ^sa.  X  V.  ^^  Qyfug  My  christ,  and  the  Babylonian  holy,  for  I  (it  says) 
 y^r'b^"^'^'  ,,'^^ci'^'shal  them"^:  so  do  we  say  that  the  Lord'''  is  christ 
 Seo-Tr^TTji/  ^^  and  god  and  son  and  holy.  But  the  community  of  names 
 „  is  similar,  the  rank  not  the  same.,, 
 §  4  What  are  you  saying  ?  what  word  are  you  belching  forth 
 
 Jer.xxin.  ^^^  o/"  your  own  heart  and  not  out  of  the  mouth  of  the  Lord, 
 
 customs   and   deeply   versed    in   their  of  a  self-imposed  ordinance  and  at  the 
 
 hooks,  tells  us,  "  It  had  only  been  about  rate  ot  a  third,  not  a  half  shekel  (Neh. 
 
 a  century  before  [our  Lord's  payment  x.  32 — 34).  But  long  before  the  coming 
 
 for  Himself  and  S.  Peter],  during  the  of  Christ  very  different  views  prevailed." 
 
 reign  of  Salome- Alexandra  (about  78  The  Temple ,  its  ministry  and  Services 
 
 B.    C),   that    the    Pharisaical    party,  pp.  49,  50  (Religious   Tract  Society). 
 
 being  then  in  power,  had  carried  an  en-  Dr.  Edersheim  tells  us  that  the  money 
 
 actment  by  which  the  Temple-tribute  was  paid  in  the  month  previous  to  the 
 
 was  to  be  enforced  at  law It  is  Passover,  pp.  47,  48. 
 
 a  matter  of  doubt  whether  the  half-  "  In  this  passage  as  cited  before  the 
 
 shekel  had  ever  been  intended  as  an  an-  Council  of  Ephesus  are  given  the  words 
 
 nual  payment.     Its  first  enactment  was  ,  which  S.  Cyril  also  (see  de  Trin.  dial.  6. 
 
 under  exceptional  circumstances,   and  p.  589  e  and  elsewhere,)  with  the  Alex- 
 
 the  mode  in  which,  as  we  are  informed  andrine  MS.  of  the  LXX.  reads,  7)yia- 
 
 a  similar  collection  was  made  during  a/xevoi  eiffiu,  they  have  been  sanctified 
 
 the  reign  of  Joash(2  Chron.xxiv.  6—11)  (corresponding  to  Mii  sanctified  ones  in 
 
 suggests  the  question  whether  the  ori-  our   version)  and  I  lead  them.     These 
 
 ginal   institution   by    Moses    was   not  words  are  required  to  explain  Nestorius' 
 
 treated  rather  as  affording  a  precedent  assertion  that  the  Babylonian  was  called 
 
 than  as  laying  down    a   binding   rule.  hob/. 
 At  the  time  of  Neheniiah  we  read  only 
 
aided  by  Aaron  in  type  of  Christ.  55 
 
 as  it  is  written?  No  ouq  calleth  Jesus  Anathema  save  in  BooKii.4. 
 
 Beelzebub.     As  Moses  for  instance  may  be  conceived  of  or  ^  ^^^'  ''"• 
 
 called  by  us  God,  so  will  Christ  too  ?  after  the  likeness  of  Christ 
 
 Israel,  will  He  too  be  Son,  tell  me  ?    O  impiety  !   O  words  Moses 
 
 that  reck  not  of  lifting  up  themselves  against  the  glory  of 
 
 our  Saviour  !    0  sheer  stupidity  ^ !   and  that  o'ercomes  all  ^  Syo-^ia- 
 
 hesitancy  in  respect  I  mean  of  unholy  daring  against  the 
 
 doctrines  of  the  Church,     Let  the  blessed  David  now  too 
 
 sinof.   The   enemies  of  the  Lord   lied  unto  Him  :    for    the  Ps.lxxxi. 
 
 .    .  .  15. 
 
 Divine-uttering  Moses   was  by  nature  a  man  as  we  and  lxx. 
 
 nought  else  :  but  when  on  God  saying,  Come  I  am  sending  Exod.  iii. 
 thee  to  Pharaoh  Icing  of  Egypt  and  thoushalt  bring  the  chil-  9  i'^g_ 
 dren  of  Israel  forth  of  the  land  of  Egypt,  he  was  putting  mv^;'"". 
 forward  as  reason  for  begging  off,  his  slowness  of  speech^  ^wi/ojEx. 
 and  want  of  utterance,  since  yesterday  and  the  third  day,  he  ib.'iv.'io. 
 heard  God  say.  See  I  have  made  thee  a  god  to  Pharaoh  and  lb.  vH.  1. 
 Aaron  thy  brother  shall  be  thy  interpreter^ .     For  feeble  was  t^^°'^^' 
 the  law  to  rid  any  from  bondage  unto  the  devil,  but  on 
 Christ  becoming  our  Mediator,  this  too  has  been  achieved, 
 just  as  here  when  Aaron  was  along  with  the  Divine-utter- 
 ing Moses,  Israel  was  delivered  from  the  bondage  in  Egypt. 
 But  since  Christ  was  about  in  due  course  of  time  to  be 
 made  under  the  Law  too,  in  that  He  was  as  we  and  was 
 man,  Aaron  was  put  in  second  place  to  Moses  ^.     And  the 
 plan  of  the  mystery  is  thus, — but  if  one  should  choose  to 
 say  this  too,  that  by  the  calling  of  God  has  that  mighty 
 Moses  too  been  honoured,  according  to  this  which  has  been 
 said  to  us  in  common  and  as  by  God^s  favour  and  munifi- 
 cence, I  said.  Ye  are  gods  and  all  of  you  sons  of  the  Most  Ps- 
 High : — is  Christ  in  this  way  God  ?   yet  how  is  not  this 
 madness  and  the  empty  froth  ^  of  an  unlearned  mind  ?  for  -  «7^0- 
 the  one  (as  I  said)  beiug  man  by  nature  has  been  honoured 
 with  the  mere  title  only,  the  Other  is  truly  God  (for  the 
 Word  was  God)  in  human  form,  having  the  preeminence 
 over  all  of  His  own  Nature  unmutilated  (for  not  in  change 
 for  the  worse  will  be  the  Divine  Nature  by  reason  of  Its 
 
 "  See  this  at  greater  length  in  S.  Cyril's  Glaphyra  on  Exodus,  lib.  i.  cap.  4.  pp. 
 305  sq.  and  especially  306  c ;  also  lib.  iii.  3.  pp".  327  sq. 
 
56  S.  John  tells  that  CTiRiSThiewhearts,gavethe'H.oLY  Ghost  : 
 
 AG.  NEST,  descending  to  communicate  in  blood  and  flesli)^  and  verily 
 He  is  recognized  as  God  when  appearing    as  Man  also. 
 And  a  clear  demonstration  of  this  are  the  things  that  have 
 been  written  in  the  Gospels  concerning  Him.     For  the  Di- 
 S.John     vine-uttering  John  said,  Now  ivhen  He  was  in  Jerusalem  in 
 ii.23— 25.  fji^j'gf^gf^  many  helieved  in  His  Name  when  they  saw  the  mi- 
 racles which  He  ivas  doing,  but  Jesus  Himself  did  not  trust 
 Himself  to  them,  because  He  knew  all  things  and  needed  not 
 that  any  one  should  testify  of  man,  for  He  hiew  luhat  was  in 
 man :  albeit  the  being  able  to  see  the  heart  of  man  and  to 
 know  its  secrets,  will  not  belong  to  any  one  (whence  should 
 it  ?)  of  men  like  us,  nor  yet  to  ought  other  of  things  made, 
 Ps.xxxiii.  but  rather  to  Him  Alone  Who  is  said  to  fashion  our  hearts 
 ^^'  by  Himself.     Then  how  has  Emmanuel,  being  called  God, 
 
 been  honoured  like  Moses  with  the  mere  title  alone,  and  is 
 not  rather  in  truth  that  which  He  is  also  said  to  be  ?    Thus 
 S.  John    again  does  John  write  of  Him,/or  He  whom  God  sent  speaheth 
 111.  34.      ^y^g  ivords  of  God  and  giveth  not  the  Spirit  by  measure  "^.    Un- 
 derstandest  thou  then  how,  albeit  beheld  a  man  as  we.  He 
 speaheth  the  words  of  God  ?     For  to  God  Alone  Who  is  by 
 Nature  and  truly  will  pertain  as  something  choice  and  above 
 the  creature,  the  being  able  by  a  word  to  achieve  what  He 
 will  and  to  render  partakers  of  the  Holy  Ghost  them  who 
 have  been  justified  in  faith  : — and  one  may  see  that  Christ 
 S.  Matt,   is  in  this  case.     For  He  said  to  the  leper,  I  ivill,  be  clean. 
 S.Luke    to  the  widow^s  son.  Young  man,  to  thee  say  I,  Arise  :  and 
 ^"'    ■      His  own  Disciples  He  manifested  partakers  of  the  Holy 
 S.  .Tolin    Ghost,  for  He  breathed  on  them,  saying,  Receive  ye  the  Holy 
 Ghost.     Then  how  will  He  Who  has  advanced  to  this  point 
 and  been  crowned  with  God-befitting  renown  be  god  after 
 such  sort  as  was  Moses  ?  whose  heart  knew  he  ?  who  hath 
 believed  on  his  name  ?  whom  hath  he  justified  through  faith 
 in  himself?  where  hath  he  as  son  spoken  the  words  of  God? 
 albeit  he  hath  openly  cried  unto  them  of  Israel,  Thus  saith 
 
 ^  oiiK   e/c  /xfTpov  SiBciKTi  rh  irvivfia.  naiticiis  and  the  three  uncial  MSS.  of 
 
 The  received  translation   after  StS&jcri  the  Alexandrine  family  BCL  have  not 
 
 adds  o  Sihs  with  the   Codex  Alexan-  6  dihs,  whence  S.  Cyril  takes  Christ  to 
 
 drinus,  God  giveth   not   the    Spirit  by  be  the  nominative  case,  i.  e.  He  whom 
 
 measure,  the  words,  to  Him  are  added  God  sent.     See  in  his  Encyclic  Epistle 
 
 to  fill  up  the  sense.   But  the  Codex  Si-  to  Nestorius,  3  Epistles  p.  62. 
 
the  Angels  hidden  to  luorshirp  tlieir  Incarnate  God.     57 
 
 flie  Lovd^,  and  liath  a  servant^s  measure^  for  he  was  made  BooKii.4. 
 f'lifhful  as  a  servant  in  the  liouse  of  God.  Heb.iii. 
 
 And  if  Emmanuel  was  son  in  tlie  same  way  too  as  was  not  like 
 Israel  who  was  made  so  after  the  fleshy  thou  hast  brought   ^^ 
 down  among  bondservants  Him  Who  is  in  His  own  Nature 
 FreOj  even  though  He  became  in  the  form  of  a  bondman  by 
 reason  of  the  flesh  and  the  things  thereto  pertaining :  thou 
 hast  set  in  equal  measure  with  the  sons  by  grace  Him  on 
 account  of  whom  they  have  been  enriched  with  the  grace  of 
 sonship  :  for  He  has  been  called  first-born  of  us  by  reason 
 of  the  manhood,  yet  even  so  hath  remained  Only-begotten 
 as  Gxjd^.     Therefore  (as  saith   the    most  wise  Paul)   the 
 powers  above  are  bidden  to  ivorship  the  First-hegotten  when  lb.  i.  6. 
 introduced  by  the  Father  into  the  world,  and  on  learning 
 the  mystery  regarding  Him,  with  ceaseless  praises  do  they 
 extol  the  One  and  by  Nature  and  truly  Son.     For  if  He 
 gives  authority  to  them  that  received  Him  to  become  children  §.  John 
 of  God,  as  John  saith,  and  if  it  is  true  that  His  Spiint  effects /v^^'   .. 
 that  we  too  should  become.sons^  (for  God  sent  forth  the  Spirit  Gal.iv.6. 
 of  His  Son  into  our  hearts  crying  Ahha,  Father),  none  who    """^'"*' 
 are  accustomed  to  think  aright  will  endure  this  man  say- 
 ing that  He  too  is  son  in  such  manner  as  was  Israel. 
 
 And  how  was  He  in  such  wise  too  christ  and  holy,  as  may 
 
 be  called  christ  both  Cyrus  the  King  of  the  Persians  and  not  like 
 -r.        •  «-  on-  Cyrus.  & 
 
 yet  again  the  Persians  and  Modes  themselves  ?  for  it  were  theMedes 
 time  to  say  that  neither  has  Christ  been  sanctified  humanly 
 albeit  the  Holy  Ghost  soared  down  upon  Him  in  form  of  a 
 dove.  For  Cyrus  son  of  Cambyses  led  an  expedition  against 
 the  land  of  the  Babylonians  in  his  time,  but  he  was  in 
 error,  and  used  to  oflPer  worship  to  foul  devils  :  but  when, 
 on  God  stirring  him  up  and  rousing  him  into  wrath,  he 
 
 "  This  contrast  between  our  Master  mortalroot  and  springing  up  out  of  Him 
 
 and  our  fellow-servants  to  whom  Hehad  Who  ever  is  (for  all  things  have  been 
 
 delegated  His  authority  before  His  own  made  through  Him  and  consist)  might 
 
 Advent,  is  argued  on  by  S.  Cyril  below,  itself  too  be  preserved  for  aye."   {ava- 
 
 Schol.  §  26,  also  Thes.  cap.  12  p.  108  c  fiAaar-fjaacra'     y^yofe   yap    ra    iravra 
 
 d  and  often.  Si'  avrov  koI  crvvtcTTTiKev  els  oei    Kal 
 
 y  S.  Cyril  in  his  Thesaurus,  cap.  25  avrrj  Siao-aS^rjrai  is  Aubert's  text  slight- 
 
 p.  2-38  d  says,  "  He  is  therefore  Only-  ly  emended  from  the  beautiful  Munich 
 
 Begotten  by  Nature,  as  Only  out  of  the  Codex  331,  written  in  the  tenth  century). 
 
 Father,   God   out   of  God,  and  Light  See  also  De  Trin.  ad  Herm.  dial.  1.  p. 
 
 beaming  forth  of  Light :  First-Begotten  405  c:  and  7th  Paschal  homily  (A.D. 
 
 for  our  sakes,  m  order  that  all  the  crea-  420)  p.  103;  10th  Paschal  homily  (A.D. 
 
 tion  engraffed  as  it  were  in  a  certain  im-  423)  p.  159  e. 
 
58    Heathen  of  old  separated,  received  not  Holy  Ghost. 
 
 AG.  NEST,  took  the  land  of  the  Babylonians,  by  a  name  common  ^,  al- 
 
 4  Koiv^     l^g-^    ^^^  anointed   with  the    Holy   Ghost,  he  was  called 
 
 Christ.    And  in  this  way  were  the  Persians  and  Medes  holy 
 
 1^°'"-  '•    'vvho  were  his  fellows  (for  they  too  served  the  creature  more 
 
 tJian  God  the  Creator  and  worshipped  the  works  of  their 
 
 own  hands) ;  but  since  the  offering  that  was  once,  accord- 
 
 aefv,        ing  to  the  words  of  the  Mosaic  Law,  separated  ^  unto  God, 
 
 xiL°i2.     whether  calf  or  sheep,  was  called  holy ;  therefore  have  they 
 
 ^^'  too  been  called  holy  through  the  Prophet^s  voice,  by  reason 
 
 they  were  set  apart  by  the  Divine  assent  to  take  captive 
 
 the  land  of  the  Babylonians.    If  then  Emmanuel  is  in  such 
 
 sort  christ  as  was  Cyrus  too,  and  in  such  wise  holy  as  were 
 
 the  Medes  and  Persians,  one  might  with  reason  say  as  of 
 
 their  absurdity  of  notion  that  neither  hath  He  been  anointed 
 
 with  the  Holy  Ghost  nor  is  He  holy  at  all.     The  Divine 
 
 Ps.  xlv.7.  David  will  therefore  lie  saying  unto  Him,   Thou  lovedst 
 
 righteousness  and  hatedst  tvrong,  therefore  God,  Thij  God, 
 
 anointed  TJtee  with  the  oil  of  gladness  above  Thy  fellows. 
 
 And  he  chattering  after  this  sort  against  the  Preemi- 
 nence and  glory  of  our  Saviour,  thinks  that  he  thrusts  away 
 the  charge  of  impiety,  by  saying  something  childish  and 
 without  understanding,  „  for  the  community  (he  says)  of 
 „  names  is  like,  not  the  rank  the  same.,.  How,  tell  me, 
 for  I  do  not  understand  ?  For  if  He  is  in  such  wise  God 
 as  was  Moses  too,  and  in  such  wise  son  as  was  Israel,  and 
 in  such  wise  christ  as  was  Cyrus  and  moreover  in  such 
 wise  holy  as  were  the  Medes,  how  will  He  escape  having 
 to  be  in  equality  of  rank  with  them  ? 
 
 Now  therefore  you  will  be  caught  in  having  blasphemed 
 against  the  very  Nature  of  the  Word  too,  for  thou  saidst 
 again, 
 
 „  Say  of  Him  Who  assumed  that  He  is  God,  add  of  that 
 „  which  is  assumed  that  it  is  the  servant's  form,  bring  in 
 „  next  the  dignity  of  connection,  that  of  the  two  the  sway 
 „  is  common,  that  of  the  two  the  dignity  is  the  same  ;  while 
 „  the  natures  remain,  acknowledge  the  union  of  rank.  „ 
 §  5  He  divides  therefore  again  into  two,  in  exceeding  lack 
 
 of  understanding  he  lavishes  on  rank  the  force  of  union, 
 
Manhood,  if  not  united  to  God  the  Soii,  surpasses  not  Moses.  59 
 
 haply  not  understanding  wliat  union  is,  and  wliat  the  rank  ^  BooKii.5. 
 really  is.     But  tliis  we  say:  he  said  that  of  the  two  na-  ^,!'/'^^^ 
 
 J  ...  at^ias  rb 
 
 tures  one  is  the  sway,  one  the  Dignity.    Since  then  he  who  is  xp^m» 
 
 in  equality  of  glory  with  God  the  Word  will  not  surpass 
 
 Moses  in  respect  of  being  god,  it  is  I  suppose  clear  that  the 
 
 yery  Word  which  is  forth  of  God,  will  haye  equal  status 
 
 in  nature  and  srlory  with  Moses,  for  if  the  mean  '^  be  like  ^  T^  ^'^ 
 
 and  in  every  respect  haye  exact  resemblance  with  the  first 
 
 and  third,  the  plan  ^  of  their  nature  will  not  be  diverse.       *  ^oyo^ 
 
 But  haply  he  will  say  that  the  mode  of  rank  is  not  na- 
 ture :  how  therefore  do  you  deem  it  fit  to  gather  into  one 
 (as  yourself  say)  sway  and  to  crown  with  equal  rank  things 
 essentially  so  far  severed  from  participation  one  with  an- 
 other and  also  from  equality  ?  for  where  a  nature  is  wholly 
 in  inferior  place,  the  other  overtopping  it,  how  will  there 
 accrue  to  it  both  equality  of  honours  and  even  dignity  and 
 the  mode  of  glory  be  not  diverse  ? 
 
 But  that  on  mentioning  connection,  haply  conceived  of 
 as  that  of  mere  proximity  and  juxta-position,  or  as  an  ac- 
 cidental one,  himself  rises  up  against  his  own  words,  build- 
 ing what  he  undid  and  setting  up  what  has  been  overthrown, 
 will  be  clear  by  this  again  also  :  for  he  said  thus ; 
 
 „  Therefore  ^  I  would  have  you  hold  fast  with  all  assur- 
 „  ance :  there  is  no  severance  of  the  connection  of  the 
 „  dignity  of  the  sonship,  there  is  no  severance  of  his  being 
 „  Christ,  of  the  Godhead  and  Manhood  there  is  a  severance ; 
 „  Christ  is  indivisible,  in  that  He  is  Christ,  for  we  have  not 
 „  two  christs  nor  two  sons,  for  there  is  not  with  us  a  first 
 „  and  a  second,  nor  yet  other  and  other,  nor  again  another 
 „  son  and  another  again;  but  the  One  is  Himself  twofold, 
 „  not  in  rank  but  in  nature.,, 
 
 2  This  is  given  diiFerently  in  Marius  there  is  no  severance  in  these,  but  in  re- 
 
 Mercator's  collection  of  extracts  made  gard  to  Godhead  and  manhood  there  is 
 
 by  S.Cyril  from  Nestorius'writings.  The  severance.  In  that  He  is  Christ,  the  Son 
 
 17th  extract  is  as  follows,  „  Also  from  is  undivided,  in  that  He  is  Son,  He  is 
 
 another  tractate  quire  25.     Wherefore  undivided.    For  we  have  not  two  christs 
 
 I  would  have  you  secure  in  your  assent  and  two  sons,  nor  is  there  with  us  a  first 
 
 or  acclamation  [/cporeT;/  for  Kpare?!/,  no  christ  and  a  second,  nor  one  and  another, 
 
 doubt  rightly].    There  is  no  severance  nor  again  one  son  and  again  another  son, 
 
 of  the  connection  and  of  Godhead  [^dei-  but  Himself  the  Same,  Himself  a  two- 
 
 tatis,  perhaps,  dignitatis,  dignity']  nor  fold  Son,  not  in  respect  of  dignity  but 
 
 of  the  sway.     In  that  the  Son  is  Christ,  of  nature.,,  p.  117  ed.  Baluz. 
 
60    Curtains  connected,  Christ  made  His  Body  His  oivn. 
 
 AG.  NEST.      Tell  me  again  what  it  is  you  term  inseverable  connec- 
 §  6    tion  :  is  it  the  union,  I  mean  in  respect  of  Person,  which  we 
 set  forth,  striving  together  for  the  doctrines  of  the  Truth  ? 
 or  is  it  this  which  is  conceived  of   as  one  of  juxta-posi- 
 tion  and  proximity  of  any  to  anything  ?  for  thus  does  the 
 God-inspired  Scripture  take  the  word.    And  verily  He  spake 
 to  the  most  holy  Moses^  when  He  was  discoursing  with  him 
 Exod.       respecting  that  olden  tabernacle,  And  thou  shalt  make  f ft y 
 ^Tvviids  ''«c/^es  of  gold  and  connect  ^  the  curtains  one  to  other  with  the 
 lb.  3.       taches.    For  being  five  and  each  having  individually  the  be- 
 ing other  than  the  rest,  they  were  connected  by  the  taches. 
 But  not  thus  do  we  say  that  the  union  has  been  wrought 
 as  to  Christ,  for  neither  as  one  may  be  connected  with  aTr=^ 
 other,  either  in  respect  to  like  mindedness  or  bodily  near- 
 ness, was  He  too  like  this,  but  (as  I  have  repeatedly  said) 
 He  made  His  own  the  Body  which  was  taken  from  forth 
 the  holy  Virgin ;  and  we  say  that  the  Word  out  of  God~^ 
 has  been  truly  united  to  flesh  not  without  a  soul. 
 
 Hence  if  the  force  of  the  connection  which  has  been 
 spoken  of  by  him,  signify  the  union  which  we  mean,  i.  e. 
 of  Person,  reasonably  will  he  have  said  that  there  is  no 
 severance  of  Christ,  in  that  He  is  Christ ;  for  He  is  „  not 
 „  one  and  another,  nor  yet  son  and  son,  other  and  other, 
 „  first  and  second,  „  but  One  both  before  flesh  and  with  flesh  • 
 for  thus  will  He  be  in  respect  of  rank  (as  thou  sayest) 
 and  also  of  sway,  inseverable,  yea  rather  the  Same.  Then 
 how  dost  thou  say  that  the  One  and  Inseverable  is  twofold, 
 and  that  not  in  regard  of  rank  but  of  nature  ?  for  not  be- 
 cause the  Word  out  of  God  the  Father  having  taken  flesh, 
 proceeded  forth  man  as  we,  will  He  for  this  reason  be  called 
 also  twofold,  for  One  and  that  not  without  flesh  is  He  Who 
 is  in  His  proper  Nature  external  to  flesh  and  body  *.  For 
 as,  were  one  to  kill  a  man  such  as  we  are,  he  would  not  with 
 reason  be  accused  of  having  wronged  two  men  but  one 
 
 ^  flesh  and  body.     Thus  I  have  trans-  Sergius  the  Grammarian  on  the  con- 
 
 lated,  following  the  translation  given  of  troversy  about  the  two  Natures  in  the 
 
 this  piece  of  S.  Cyril  by  the  Syriac  MS.  Incarnation.     Severus  quotes  S.  Cyril 
 
 in  the  British  Museum  (Add.  17154  fol.  throughout  his  writings,  and  this  passage 
 
 21  v)  written  in  the  seventh  century.  The  is   cited  in  Severus'  reply  to   Sergius' 
 
 MS.  contains  a  correspondence  betweeh  second  letter.    The  Greek  has  the  more 
 
 Severus   Archbishop    of  Antioch   and  usual  phrase,  flesh  and  blood. 
 
Interval  of  natures  most  vast  yet  of  them  One  Christ.     61 
 
 alone,  even  tliougli  the  man  be  conceived  of  as  being  of  soul  BooKii.7. 
 and  body,  and  the  natui^e  of  the  things  that  have  been 
 brought  together  be  not  the  same,  but  diverse :  so  again 
 must  we  conceive  of  Christ,  for  He  is  not  twofold,  but  One 
 and  Only  Lord  and  Son  is  the  Word  from  forth  God  the 
 Father,  not  without  flesh.  For  that  of  Manhood  and  God- 
 head most  vast  is  the  diflference  or  interval  I  myself  too 
 would  allow,  for  other  in  respect  of  the  mode  of  their  being 
 and  nothing  like  one  to  another  are  plainly  the  things 
 which  have  been  named.  But  when  the  mystery  Christ- ward 
 is  brought  before  us,  the  plan  ^  of  the  union  ignores  not  i  ^^^^^ 
 indeed  the  difi'erence,  but  puts  aside  the  severance,  not  con- 
 founding the  natures  or  immingling  them  but,  because  the 
 Word  of  God  when  He  partook  of  flesh  and  blood,  even  thus 
 is  conceived  of  and  called  One  Son.  But  you  ^  in  saying 
 that  they  ought  not  to  be  called  two  christs,  nor  should 
 one  confess  two  sons,  aud  hereby  filching  ~  the  semblance  -  viroKXe- 
 of  Tightness  in  dogma,  are  caught  in  the  act  of  saying  two 
 christs,  and  dividing  into  his  own  diverseness  man  and 
 God,  and  you  endeavour  to  shew  that  the  one  is  operated, 
 the  other  operates  :  for  your  words  are  thus, 
 
 „  The  *^  good  glory  ^  of  the  Only- Begotten  one  while  is  3  e£,So^j'a 
 „  ascribed  to  the  Father,  for  it  is,  He  says,  My  Father  ivhich  s.  John 
 „glorifieth  Me,  other  while  to  the  Spirit,  for  the  Spirit  ofY^^'-^^i 
 „  Truth,  He  says,  shall  glorify  Me,  other  while  to  the  power  13, 14. 
 „  of  Christ,  for  they,  it  says,  went  forth  and  preached  the  s.Maxk 
 „  word  everyivhere,  the  Lord  co-ivorhing  and  confirming  the 
 J,  word  through  the  signs  that  followed.  „ 
 
 If  he  says  that  the  Only-Begotten  Word  of  God,  as    §  7 
 
 •»  I  have  translated  ovSe  as  if  it  were  second  volume,  first  quire  (i.  e.  of  one 
 
 ffi)  Se,  following  the  conjecture  of  the  of  the  volumes  of  published  sermons, 
 
 Roman  Editors.  see  above  p.  48  note  n).  Mercator  tells 
 
 <=  S.  Cyril  had  looked  on  these  words  us  that  this  volume  began,  ,,  I  have  yet 
 
 of  Nestorius  as  replete  with  gravest  un-  much  to  say  to  you.,,     (Mercator  has 
 
 truth,  for  S.  Cyril's  seventh  chapter  is,  apparently  only  three  extracts  out  of  the 
 
 "  If  any  says  that  Jesus  has  been  in-  first  volume,  i.e.  two  on  the  Creed,  and 
 
 wrought-inasmanby  God  theWordand  the  one  given  above  p.  51.)    In  the  ex- 
 
 that  the  good  glory  of  the  Only-Begotten  tracts  made  for  the  Comicil  of  Ephesus, 
 
 has  been  put  around  Hini  as  though  He  part  of  the  passage  is  also  cited  and  there 
 
 were  other  than  He,  be  he  anathema."  too  as  taken  out  of  the  first  quire :  see 
 
 They  may  belong  to  one  of  Nestorius'  Merc.  p.  207,  top  of  page,  and  the  cor- 
 
 earlier  sermons.     Mercator  (p.  110  ed.  responding  place  in  the  diiferent  editions 
 
 Bal.)  cites  them   as   being  out  of  the  of  the  Council  of  Ephesus. 
 
62  If  Only-Begotten  distinct,  Christ  is  not  One. 
 
 AG.  NEST,  thougli  lacking  glory  in  that  He  is  and  is  conceived  of  as 
 Word  and  not  yet  Incarnate,  is  glorified  by  the  Father  and  the 
 Holy  Ghost : — that  he  both  blunders  ^  and  has  missed  the 
 truth,  I  will  leave  saying  for  the  present  (for  occasion  leads 
 us  to  something  else) ;  but  he  seems  to  me  to  have  forgotten 
 what  he  had  just  now  thought  out  and  said,  for  he  said, 
 
 see  p.  59.  ^^  Not  One  and  another  is  Christ,  not  other  and  other  son, 
 „  for  we  have  not  two  Christs  and  two  sons.,,  But,  0 
 most  understanding,  would  I  say,  if  thou  affirm  that  the 
 good  glory  of  the  Only-Begotten  is  ascribed  to  the  power 
 of  Christ,  how  will  He  be  not  one  and  another,  or  how  not 
 wholly  and  surely  two  ?  for  if  not  the  same  be  giver  and 
 receiver,  or  he  ascribe  to  another  than  himself  the  things 
 which  accrue  to  him  by  nature,  Christ  hath  wrought  being 
 
 *  evrip-      possessed  ^,  as  being  other  than  the  Only-Begotten :   for 
 
 ivepyov-  if  the  good  glory  of  the  Only-Begotten  have  been  (as  you 
 say)  ascribed  to  him ;  and  the  Divine-uttering  disciples  using 
 the  power  that  came  from  him,  pi'eached  and  wrought  mi- 
 racles, how  is  that  not  true  that  I  said  ?  for  he  hath  wrought 
 using  other's  power,  that  he  which  wrought  and  not  him- 
 self^ rather  may  be  glorified  by  those  in  the  world.  What 
 then  (tell  me)  appears  there  more  in  Him  than  in  the  holy 
 Apostles  ?  for  they  have  wrought  wonders  not  by  their 
 own  power,  and  this  themselves  clearly  confessed,  for  they 
 were  worthy  of  admiration  in  knowing  this  too  and  glori- 
 fying Him  Who  worketh  in  them.     Then  how  ought  not 
 
 evepyov-  Cljrist  Who  accordiug  to  thee  was  possessed  ^  by  another 
 and  had  from  without  the  good  glory  of  the  Only-Begotten, 
 to  have  proclaimed  to  those  who  approach  Him  as  God,  and 
 supplicate  succour  from  Him,  In  the  name  of  the  Only- 
 Begotten,  or  in  His  Might,  be  to  thee  this  good  thing  :  for 
 so  used  to  do  the  all-wise  disciples,  every  where  naming 
 Jesus  of  Nazareth.  But  to  no  one  whatever  hath  He  de- 
 clared this,  but  rather  to  His  own  power  used  He  to  attri- 
 bute what  was  accomplished,  one  time  saying  to  the  blind 
 fx  28^"'  ^^^'  Believe  ye  that  I  am  able  to  do  this  ?  and  requiring " 
 6  a-iraiTwp  their  assent,  at  another  ordering  ^  with  authority  saying, 
 
 '1  Trapoirraiej,  but  perhaps  tlie  read-  <=  I  have  translated  avrS  as  if  it  were 
 ing  should  be  TrapaTraiei,  is  beside  him-  avr6s,  following  the  conjecture  of  the 
 self,  as  elsewhere.  Roman  Editors. 
 
Ezeli.xxxiv.  18,  19.  63 
 
 I  v:Ul,  he  clean.     Why  dost  thou  not,  letting  go  the  fables  BooKii.7. 
 fit  for  old  women  "which  have  been  invented  by  thyself  alone,  yjii*  3, 
 occupy  thyself  with   wise   mind  about  the   depth  of  the 
 mystery  ^  ? 
 
 But  one  may  see  that  he  little  recks  of  things  needful 
 unto  profit,  but  is  afraid  lest  he  let  drop  ought  true  and 
 be  caught  thinking  anything  praiseworthy :  and  thinks 
 every  thing  that  is  most  discordant  and  makes  a  condem- 
 nation utterly  inconsiderate  of  the  doctrines  of  the  church, 
 albeit  he  should  have  remembered  God  saying  by  the  mouth 
 of  Ezekiel  to  those  who  are  over  the  spiritual  flocks.  Ye  ate  Ezek. 
 
 7  7  7777     xxxiv.  18, 
 
 the  good iiastuve  and  dvanhthe  jpure'  water  and  troubled  the  ly. 
 residue  with  your  feet,  and  My  flock  fed  on  the  treading s  ffT-'^^is 
 down  of  your  feet  and  dranli  the  water  troubled  by  your  feet. 
 For  when  we  apply  our  minds  to  the  God-inspired  Scrip- 
 tures, we  eat  the  good  pasture,  as  it  is  written,  and  we 
 drink  the  untroubled'^  water,  i.  e.  the  unmixed  with  false- 
 hood, translucent  and  most  pure  word  of  the  Spirit :  but 
 if  we  thicken  it  and  immingle  therewith  like  mud  the 
 cheerlessness  of  our  own  devices,  we  plot  against  the 
 flocks  of  the  Saviour. 
 
 And  that  this  too  is  true,  the  things  which  he  has  thought 
 out  and  heedlessly  said  of  Christ,  will  shew ;  for  it  is  thus  : 
 
 „  For  God  the  Word  even  before  the  Incarnation  was 
 „  Son  and  God  and  of  one  mind "  with  the  Father,  but  in 
 the  last  times  He  took  the  form  of  a  servant.     Yet 
 being  before  this  Son,  and  being   [so]  called,  after  the 
 assumption  He  cannot  be  called  Son  separately  ^  lest  we  a  Kexcopt- 
 ,  teach  the  doctrine  ^  of  two  sons.     But  since  he  has  been  g^s',,^^^»- 
 ,  connected  with  Him  which  is  in  the  beginning  Son,  Him  <^'^m«»' 
 „  who  was  connected  with  him,he  maynot  admit  of  severance 
 „  in  respect  of  the  dignity  of  sonship,  in  respect  I  say  of  the 
 
 ^  S.  Cyril  in  liis  sixth   Dialogue  to  Unspeakable  such  as  is  conceived  to  be 
 
 Hermias  explains  that  "  Hence  He  is  that  of  the  Word  with  His  human  na- 
 
 glorified  by  the  Fathernot  as  though  He  ture."     De  Trin.  ad  Herm.  dial.  G.  p. 
 
 needed  glory  while  conceived  of  as  apart  601  a  b. 
 
 from  flesh,  and  believed  God  forth  of  s  a-vvaivaiv.     The  Greek  as  cited  be- 
 
 God  :    but  since  He   was   man,   which  fore  the  Council  of  Ephesus  gives  rightly 
 
 does  not  possess  as  fruit  of  his  proper  crvviiov,  which  is  a  very  common  usage 
 
 nature,  the  power  of  working  God-befit-  of  S.  Cyril,  p.  126  ed.  Comm.  and  t.  iii. 
 
 ting  acts.  He  receives  the  power  by  the  1068  Col.      The  Latin  has  ivith  for  and 
 
 Union    and    Concurrence  {aw^poix))v)  co-wifh  (Mercator  p.20o  Bal.) 
 
3 
 
 erai 
 
 64  Man  not  made  man,  bond  not  made  hond. 
 
 AG.  NEST.  „  dignity  of  sonsliip,  not  in  respect  of  the  natures.  Where- 
 „  fore  God  the  Word  is  called  Christ  also,  since  He  has  His 
 „  connection  with  Christ  perpetual.  And  it  is  not  possible 
 •  aTrrj/cp.'-  „  that  God  the  Word  should  do  ought  without  the  manhood, 
 2rl7  „  for  it  has  been  with  all  exactitude  brought  ^  unto  exact 
 Soyfiart-      connection,  not  unto  deification,  as  the  wise  ones  of  the 
 
 ffTUV  TUIV    ^' 
 
 veurepwv  ^^  neo-dogmatists  ^  say.,, 
 
 §  8  He  that  durst  say  that  the  good  glory   of  the  Only- 
 
 Begotten  has  been  ascribed  to  the  power  of  Christ,  and 
 that  plucked  asunder  the  bond  of  Oneness,  gathers  again 
 into  union  and  again  dissolves  it  and  parts  the  natures  one 
 from  other.  And  most  plentifully  does  he  vainly  talk  and 
 poreu-  rhodomontade  ^  to  us  respecting  these  things,  so  that  even 
 though  he  should  say  ought  that  tendeth  unto  orthodoxy, 
 he  may  be  clearly  convicted  of  not  knowing  what  he  saith. 
 For  he  says  here  that  the  Word  of  God  ,is  both  Son  and 
 ,  God  even  before  the  Incarnation,  moreover  that  in  the  last 
 ,  times  He  took  the  form  of  a  servant. ,  Tell  me  therefore, 
 if  I  do  not  seem  to  thee  to  say  what  is  meet.  Who  is  it 
 now  that  is  said  to  be  made  man  ?  and  what  dost  thou 
 
 16^  32  *  ^^y  ^^^^  being  made  man  is  ?  who  is  he  that  took  the 
 servant^s  form  ?  and  how  was  it  taken  by  him  ?  That  in 
 saying  therefore  that  a  man  was  made  man,  you  will  dis- 
 play as  worthy  of  ridicule  your  own  understanding,  how 
 can  one  doubt  ?  for  he  that  is  man  by  nature '',  how  will  he 
 be  made  what  he  was,  and  pass  as  though  to  somewhat 
 else,  in  respect  I  mean  of  nature  ?  that  which  in  its  own 
 
 see  p.  53  nature  is  not  free,  how  will  it  be  said  to  have  become  bond, 
 as  though  it  were  not  so  at  the  beginning  ?  Hence  to  have 
 been  made  man,  will  not  pertain  unto  a  man,  far  from  it, 
 and  to  take  the  form  of  a  servant,  belongs  not  to  him 
 who  even  at  the  beginning  has  the  measure  of  bondservice, 
 but  to  Him  rather  Who  being  not  man  by  Nature,  is 
 believed  to  have  been  made  so,  and  Who  being  Lord  of  all 
 as  God,  abased  Himself  in  our  condition,  uniting  to  Him- 
 self Personally  the  human  nature,  and  taking  the  form  of 
 the  servant.  For  thus  will  that  too  be  true  which  thou 
 b  See  this  also  in  the  Quod  Unus  Christus,  below. 
 
Name  christ  common  to  many:  One  Christ  Gob  and  Manunited.  65 
 
 saidst,  that  ,,after  the  assumption,  He  cannot  be  called  BooKii.8. 
 „  Son  separately  lest  we  teach  the  doctrine  of  two  sons,„ 
 
 And  the  right  andunpervertedand  straight-going  path  of 
 doctrines^  is  this  and  no  other.  But  he  again  who  mentioned 
 to  us  the  being-made-man  of  the  Word  Which  is  forth  of  the 
 Father,  borne  almost  straightway  unto  forgetfulness  of 
 what  he  said,  severs  again  into  two  the  One,  both  in  vile 
 sort*  floating  in  feeblest^  ideas'  and  using  ever  words  un-  ^wT 
 tested,  for  he  said,  ,,  But  since  he  has  been  connected  with  "  ^'1''^'?^^- 
 „  Him,  Who  is  in  the  beginning  Son,  Who  was  connected 
 „  with  him,  he  may  not  admit  of  severance,  as  regards  the 
 „  dignity  of  sonship,  as  regards  dignity  I  say  of  sonship, 
 „  not  as  regards  the  natures.,,  Hightly,  my  friend,  dost 
 thou  reject  as  ^  unprofitable  that  which  seems  to  be  inse- 
 cure, studiously  has  it  been  set  before  thee  to  use  ever 
 vigilant  mode  of  speech.  For  lo,  lo,  severing  the  natures, 
 thou  gatherest  them  into  union  as  regards  the  dignity  of 
 sonship.  Sufiiceth  therefore  unto  true  union  in  things 
 by  nature  severed  one  from  another,  the  sameness  or 
 identity  of  names  and  the  dignity  in  respect  of  this  ?  for 
 thus  too  does  it  seem  good  to  thee  to  say.  Therefore  since 
 the  name  Christ,  and  moreover  son  and  lord,  have  been  given 
 to  others  too  as  names  common  [to  several]  (for  very  many 
 have  been  made  chi'ists  and  have  been  called  sonsand  lords) ; 
 they  too  will  be  as  regards  the  dignity  of  sonship,  both  dis- 
 severable  one  from  another  and  all  of  them  one  in  respect 
 of  the  union  which  you  think  was  wrought  in  respect  of 
 Christ  too.  But  a  man  such  as  we  will  be  wholly  distinct 
 from  the  Word  out  of  God :  how  therefore  they  have  not 
 been  severed,  how  too  there  is  one  son,  I  cannot  conceive, 
 unless  we  say  that  the  human  nature  and  the  Word  have 
 come  together  by  a  true  union. 
 
 But  since  one  must,  on  account  of  these  words  of  his, 
 carry  round  the  argument  even  unto  absurdity  ^,  that  on  all  Trovsil- ' 
 
 voias,  to 
 ■  vorj^oLTuiv.     Thus  reads  the  MS.,    but  caused  only  by  the  erasure  of  So/ceij/ ^"^  ^?" 
 the    Roman    Editors    give    ovoixaToou     which  had  been  written  twice  over,  as  ductio  ad 
 and  put  vot]yLdroiv  in  the  margin  as  a     Dr.    SchoU,   who    collated  this   MS.,  ^osur- 
 reading.  says.     I  have  supplied  ds  which  seems  dum 
 
 k  There  is  a  slight  lacuna  in  the  MS.,    almost  necessary  to  complete  the  sense. 
 
 F 
 
66  The  Word  of  God,  the  Fkee,  God  and  Man. 
 
 AG.  NEST,  sides  he  may  be  convicted  of  having  thought  not  aright,  come 
 now,  come,  let  us  say  this  too.  For  if  the  dignity  of  sonship 
 suffices  unto  union,  since  the  Word  Which  is  from  forth  Him 
 is  called  and  is  Son  of  God  the  Father,  and  the  name  is  com- 
 mon to  many  more,  where  is  the  harm  (tell  me)  of  saying  that 
 the  rest  too  all  of  them  have  themselves  been  united  with 
 Him,  in  order  that  Emmanuel  may  have  nought  more  than 
 7tJ>...  ..  they?  for  the  claim  ^  of  the  same  names  will  (it  seems)  be 
 T)  lufj.fyoi'  jjQj^^gmjjjjg  -with  Him  and  be  striving  for  equality,  and  the 
 mode  of  connection  will  lie  in  bare  and  mere  appellation  or 
 community  of  name.  What  then  is  being  made  man  under- 
 stood to  be  ?  what  too  the  descent  in  the  servant's  fomn  ? 
 for  if  the  mode  of  the  being  made  man  is  (according  to  him) 
 a  mere  connection,  and  consist  in  the  dignity  only  of  sonship 
 what  is  to  hinder  our  saying  that  it  has  been  effected  in  regard 
 
 8  0  (pi\o-  to  all  the  rest  too?  But  the  friend  of  learning^  sees  assuredly 
 '^"  ''*       the  uncomeliness  of  what  is  said.     Whither  therefore  is  he 
 
 now  borne  off,  distraught,  unto  things  not  lawful  ?  by  us 
 Isa.  Ivii.  shall  be  said  to  him  what  is  uttered  by  Jeremiah's  voice,  Thoio 
 Eph.  iv.  waxedst  weary  in  much  journeying,  for  he  is  tossed  to  and 
 ^^'  fro    home  about  with  every  wind,  as  saith  the  most  v/ise 
 
 Heb.  vi.    Paul.     Therefore  receive  the  anchor  of  the  soul  sure  and 
 
 19 
 
 Ps.  xl.2.  stedfast,  set  thj  feet  upon  a  roch.  If  thou  sayest  that  the 
 Word  of  God  was  made  man,  this  will  suffice  to  shew  that 
 He  Who  is  above  all  the  creation  was  made  as  we.  He  took 
 the  servant's  form  although  He  possessed  freedom  as  God  ; 
 for  He  was  in  equality  with  the  Father,  Who  possesseth 
 dominion  over  all.  Cease  to  sever  the  natures  after  the 
 union  :  for  that  one  thing  and  another  is  the  Divine  Nature 
 and  the  nature  of  man  it  will  be  fit  to  know,  and  needful  I 
 
 9  apT(-  deem  to  those  who  are  sound  in  mind  ^  (for  they  are  parted 
 above  p.  One  from  another  by  incomparable  differences) ,  but  in  regard 
 ^}-  a-  to  Christ  the  Saviour  of  us  all,  do  thou  having  brought 
 Kal  KaO'  them  together  into  union  true  and  of  Person,  reject  severance, 
 ffraffiv      for  thus  wilt  thou  confess  one  Christ  and  Son  and  Lord. 
 
 •  6|iT^-  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  miglit  of 
 
Word,  God  made  Man  :  Christ^  the  Word  Incarnate.    67 
 
 the  truth,  hath  gone  again  unto  what  liketh  himself  and  BooKii.8. 
 saith,  „  Thei'efore  is  God  the  Word  called  Christ  also,  see- 
 „  ing  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 
 J,  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  sepa- 
 rately ?  since  not  as  One  is  that  conceived  of  by  us  which 
 is  said  to  have  been  accidentally  -  connected  with  ought '  5^^"^'" 
 else,  for  two  of  a  surety  will  be  rightly  conceived  to  be 
 the  things  which  come  together,  and  not  one,  itself  con- 
 nected with  itself.  False  speech  thei-efore  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  Jhe  Word  Incarnate  ^     What  then  is  the  mode 
 of  the  connection  which  you  speak  of  conceived  to  be  ?  for       ^    /^  ^ 
 ifjousay  that  the  human  nature  has  been  united  Person-       i        -^ 
 ally  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^ou  do 
 jiot  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  con- 
 „  nection,  „  i.  e.,  with  the  Word  ?  for  they  are  synonymous'*  ^  oixdiw- 
 one  with  another,  son  with  son,  and  lord  with  lord,  nor  are 
 
 M.e.  S.Cyril  says  here  and  elsewhere  God   the  Son  before   the  Incarnation, 
 
 (de  recta  fide  ad  Iniperatorem  32  e,  ad  except  as  looking  on  to  the  Incarnation 
 
 Arcadiam  Marinamque  47  b  70  e  85  e-  (de  recta  fide  ad  ArcadiamMarinamque 
 
 115  d  12(J  d,  ad  Pulcheriam  et  Eudociam  120  d)  but  is  the  name  of  God  the  Son 
 
 131  b  148  b,  in  his  Explanation  of  xith  Incarnate  God  and  Man  :  not  as  though 
 
 chapter,  and  three  or  four  times  in  the  there  were  a   connection  with  Christ 
 
 treatise  Quod  Unus  Christus)  that  the  but  because  "  God  and  Man  are  One 
 
 name  Jesus  Christ  does  not  belong  to  Christ." 
 
 F    2 
 
68  Connection  seems  to  mean  co-operation. 
 
 AG.  NEST,  the  names  a  wliit  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  there- 
 fore 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  pos- 
 sessing 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  corres- 
 pondence 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  ? 
 
 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  there- 
 fore 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 
 
 6  opydi^cfi    (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, 
 
 see  de       "but  rather  will  use  as  an  instrument  His  own  Body,  just  as 
 
 TQCtSi  IlQ.6  •  I  -1  f-T-»  j~\. 
 
 ad  Imp.    a  man  s  soul  too  does.    Therefore  confers  One,  not  dividing, 
 the  natures,  at  the  same  time  knowing  and  holding,  that 
 
 c  \6yos  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  thou  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 
 
 7  06O7ro/-   think  aright,  a  god-making  ^,  albeit  thyself  sayest, 
 
 „  In  order  therefore  that  it  might  be  pointed  out  to  the 
 
Ineffably  confesses  Union.  69 
 
 „Magi  too^  AVlio  this  is  That  is  worshipped  by  theni^  and  bookH.io. 
 „  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.  „ 
 
 Since  therefore  he  says  that  the  body  has  been  ineiiably  §  ^ 
 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  conceiv- 
 ed 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  °'  not  mere  man  is  Christ  (o  accuser)  but  Man  alike 
 „  and  God :  had  He  been  God  alone,  it  had  been  right, 
 „0  Apolinarius,  to  say.  Why  seek  ye  to  kill  Me,  God, 
 „  ATho  have  told  you  the  truth  ?  This  is  He  Who  was  en- 
 „  circled  with  the  Thorny  Crown,  this  He  Who  said.  Mi/  s.  Matt 
 „  God,  My  God,  why  forsool-est  Thou  Me  ?  this  He  Who  en-  '^^^-  ^*^- 
 „  dured  the  three  days  death,  this  do  I  worship  with  the 
 J,  Godhead  as  co-partner  in  ^  the  Divine  sway.  „  ^  ffvuvyo- 
 
 Yiew  now  I  pray  again  how  he  snatches  at  and  puts    §   10 
 around  his  own  words  the  form^  of  the  truth  (for,,  not^^^'^'^" 
 „  mere  man,  says  he,  is  Christ,  but  Man  alike  and  God,  „) 
 yet  severs  again  and  says  that  He  is  not  One,  and  stupidly 
 takes  hold  of  something  without  foundation^  and  constructs  i^wiro- 
 what  pleases  himself.     For  as  though  some  one  were  saying  ^^'^°'' 
 that  the  Word  had  appeared  to  us  upon  earth  bare  and 
 
 ™  This  passage  again  is  from  sermon  2  as  translations  of  S.  Cyril's  citations 
 
 in  Mercator's  selection:  it  occurs  at  p.  64  of  Nestorius   (p.  114   Bal.)  and  some 
 
 Bal.  In  the  sermon  itself,  after  ;<7io/?ff?)e  other  words  among  the  passages  cited 
 
 told  you  the  truth,  is  added,  but  notv  He  before  Council  of  Ephesiis  where  they 
 
 sai/si  why  seek  ye  to  kill  Me  that   Man  are  said  to  be  taken  from  the  sixteenth 
 
 who  was  a  owned  &c.     Words  here  and  quire,  (ib.  p.  207  &  Cone.  t.  iii.  10G8 
 
 tliere  are  quoted  by  the  same  Mercator,  Col.) 
 
70  Go-worshiiJ  malies  of  One  Two. 
 
 AG.  NEST,  without  flesh,  and  had  conversed  with  us,  and  wrought 
 His  Divine  sio-ns,  or  that  He  was  common  man  and  that 
 not  the  Word  Himself  has  been  made  Man  :— he  says, 
 ,,Not  mere  man  is  Christ,  but  God  also.,,  But  we,  most 
 excellent  sir  (will  I  say),  even  though  we  say  that  He 
 is  Man  alike  and  God,  do  not  speak  thus  as  putting  them 
 apart,  but  rather  knowing  that  the  Same  even  before 
 the  Incarnation  was  Son  and  God  and  Word  of  the  Father, 
 and  after  it  hath  become  man  as  we  and  been  made  flesh. 
 But  he  asserting  that  He  ought  not  to  be  conceived  of 
 as  mere  man  but  God  and  Man,  allots  the  Thorny  Crown 
 and  the  rest  of  the  Sufl^erings  to  man  severally  and  apart, 
 while  he  confesses  that  he  worships  this  man  with  the 
 Godhead  ",  and  yet  greater  impiety,  as  not  being  (it  is 
 like)  truly  God  and  Son,  but  co-partner  in  the  sway  of 
 the  Word.  For  that  he  clearly  severs,  his  confession  that 
 he  ought  to  be  worshipped  along  "  with  the  Godhead  will 
 clearly  shew.  For  that  which  is  co-worshipped  with  other 
 is    altogether  other  than  that  with  which  it  is  co-wor- 
 
 seechap-  shipped.  But  WE  are  accustomed  to  worship  Emmanuel 
 with  one  worship,  not  severing  from  the  Word  the  Body 
 That  was  Personally  united  to  Him. 
 
 But  it  is  meet  to  investigate  what  the  being  „  advocate 
 
 2  or,  CO-  „of"  the  Divine  Sway,,  means.  For  did  our  Lord  Jesus 
 m^avv'i]-  Christ  Himself  too  like  one  of  the  holy  Apostles  and  Evan- 
 yopov       gelists  preach  to  the  world  another  christ  or  son  and  lord, 
 
 as  having  the  Divine  Sway  or  Authority  over  all,  and  Him- 
 self too  speak  for  °  the  glory  of  another  ?  albeit  the  choir 
 
 3  rwv  Be-  of  God's  heralds  ^  proclaim  to  the  world  Jesus  Christ  Avho 
 
 is  forth  of  the  seed  of  David  according  to  the  flesh,  and  the 
 ^  rponos    plan  *  of  our  faith  advances  through  our  confession  to  Him- 
 
 "  SeeS.Cyrirseighthchapter(3Epis-  co-operarium.   S.  Cyril  takes  it  in  its  na- 
 
 tles  p.  68)  in  which  he  objects  to  avfx-  tural  meaning,  one  who  speaks  for,  and 
 
 irpocrKWiiffQai  rw  @eif  A6yo},  as  here  to  then    suggests    that  Nestorius  may  be 
 
 irpocTKvvelv  (Tvv  rrj  6e6TriTi,  in  that  the  using  the  word  for  one  wlio  has  equal 
 
 co-worshipping  introduces  the  notion  of  freedom  of  speech,  though  S.  Cyril  adds 
 
 Two,  while  God  the  Son  Incarnate  is  that  that  is  not  the  real  meaning  of  the 
 
 One.  word.   On  the  other  hand,  a  little  below 
 
 °  crwiqydpivffi,  advocate  or  second,  in  at  the  beginning  of  §  11,  S.  Cyril  uses 
 reference  to  (n/j'?j7opoj' above.  Nestorius  the  term  crvvriyopov  ijroi  ffvuepyhu,  the 
 seems  to  have  used  <rvvijyopov  in  the  latter  word  being  equivalent  to  the  co- 
 sense  oi partner.     Mercator  translates  it  operarius  of  Mercator. 
 
T)]<i  6ela<i  (Tvv/^yopo'i  avOevjia^.  71 
 
 ward^  and  we  are  justified,  believing  not  on  a  mere  man  like  bookH.io. 
 us,  but  on  Him  Who  is  by  Nature  and  truly  God.    And  tlie 
 Gentiles  indeed  were  living  in  tlie  world  without  God,  when  Eph.  ii. 
 
 .  .  12 
 
 they  knew  not  Christ,  as  blessed  Paul  saith,  but  since  they 
 knew  Him  they  have  not  remained  in  ignorance  of  Him 
 Who  is  by  Nature  God.    Let  him  therefore  teach  us  Whose 
 glory  and  sway  it  was  that  Christ  spoke  for,  albeit  of  them 
 that  came  to  Him  He  demanded  faith  in  Himself,  and  this  see  above 
 faith  in  Him  He  attributed  to  the  Father  :  and  verily  He 
 said,  Believe  in  Me  and  in  God  believe'^,  and  again,  He  that  S.  John 
 believeth  on  Me  helieveth  not  on  Me  hut  on  Him  That  sent  Me,  ib.'xii. 
 and.  he  that  seeth  Me  seeth  Him  That  sent  Me.  ^'*'  ^' 
 
 But  haply  to  speahfor  ^  according  to  him  may  mean  the  ^  (ryv-nyo- 
 same  as  to  speak  as^ :  1  concede,  albeit  the  word  has  other  « la-riyo- 
 meaning.    Then  how  may  man  speak  as  God  (according  to  ''^"' 
 thee)  when  enduring  the  contumelies  of  the  Jews  ?     For 
 come  let  us  view  the  speech  befitting  each.    It  will  be  meet 
 for  Him  Who  is  in  truth  God  by  Nature  to  say,  I  am  in- 
 visible, impalpable  and  superior  to  suffering, moreover  In- 
 corporeal, Life  and  Life-giving  and  above  all  as  God  :  the 
 other  expoimding  to  us  his  own  nature  how  it  is,  will  rea- 
 sonably say,  I  am  visible  and  palpable,  passible,  subject 
 to  decay  and  subject  to  God.     Will  then  he  who  says  such  - 
 things  speak  as  ''  He  That  excels  and  is  superior,  as  regards  '  /0-1770- 
 the  count  ^  of  His  own  Nature  ?  how  were  this  not  an  un-  ^  xSylls 
 learned  thing  to  say  ?   for  one  surely  will  speak  falsely, 
 either  that  one  or  this.    But  in  saying  advocacy  or  speak- 
 ing for,  that  it  is  nought  else  than  to  speak  for^  another,  ^a-wriyo. 
 you^confess  even  against  your  will  who  tell  us  of  connec- ''  ' 
 tion  and  of  One  Christ  and  Lord :  and  severing  them  into 
 two  you  worship  them,  yea  rather  you  co-worship,  and 
 think  that  you  are  freeing  the  Church  from  the  charge  of 
 god-making  ^,  yourself  engoddening  ^  a  man,  and  not  say-  ^eeowotias 
 ing  One  Son  even  though  He  be  not  conceived  of  apart 
 from  His  own  flesh  :  for  then  would  you  worship  Him  un- 
 
 P  S.  Cyril  on  S.  John  xiv.  1  (p.  761  e)    says,  "  for  He  bade  them  believe,  not 
 takes  each  TrtffTevere  as  imperative  :  he    only  in  God  but  also  in  Himself." 
 
72         Bootless  to  say  One  if  the  Persons  are  severed. 
 
 AG.  NEST,  blamed,  and  will  know  wliere  you  were,  as  it  is  written  "i, 
 
 goin^  astray  from  the  doctrines  of  tlie  truth. 
 
 S.  Matt.        ,,  But  yea  (saith  he)  he  hath  said  to  the  leper,  I  will,  he 
 
 ^'"'  ^'      „  thou  cleansed,  and  to  the  ruler  of  the  synagogue's  daughter, 
 
 S.  Luke    „  Maid,  arise,  and  to  the  sea.  Peace,  he  still,  and  herein  was 
 
 S."Ma1-k   „he  a  co-partner^,  for  he  uttered  the  Divine  words  whereby 
 
 T"  ^^''       „it  was  possible  to  achieve  all  things  easily.  „    Two  then  are 
 
 pos  ti^ey  that  command,  and  let  us  grant  that  the  words  on  all 
 
 S.  John    matters  belong  to  both.     When  then  it  says.  Why  seclc  ye 
 
 ^"^'     *     to  Mil  me,  a  man  which  Jiave  told  you  the  truth,  whose  words 
 
 (tell  me)  do  you  say  that  these  be  ?  or  dost  thou  allot  those 
 
 to  the  Word,  these  to  a  man  born  of  a  woman  as  other 
 
 than  He  ?     Where  then  wilt  thou  put  the  most  holy  Paul  ; 
 
 1  Cor.      who  says  clearly.  But  to  us  One  God  the  Father  out  of  Whom 
 
 ^"^'   '       all  things  and  we  unto  Him,  and  One  Lord  Jesus  Christ 
 
 through  Whom  all  things  and  we  through  Him.     But  he, 
 
 over  and  over  saying,  „  One  Son  and  not  one  and  other, 
 
 „  nor  yet  Christ  and  a  second  christ,  „  contends  against 
 
 his  own  words,  and  to  two  persons  and  distinct  hypostases 
 
 ^  Tuiv       allots  the  expressions  of  the  Divines^  and  His  own. 
 
 ^m  p'»v       Yg^  j2Q^  regardless  of  his  own  notions,  he  puts  forth  again, 
 
 „  I  ^  venerate  him  as  image  of  Almighty  Godhead ;  for  He 
 Phil.  11.     ^^  highly  exalted  Him  and  gave  Him  a  Name  which  is  ahove 
 „  every  name,  that  at  the  name  of  Jesus  Christ  every  knee 
 „  should  how,  of  heavenly  and  earthly  and  heneath  the  earth 
 ,,and  every  tongue  should  confess  Lord  Jesus  Christ.,, 
 §  11         And  who  again  will  be  conceived  of  as  he  whom  (as  he 
 supposes)  he  confesses  he  venerates  and  pretends  to  honour 
 with  likeness  to  God,  save  surely  him  whom  he  but  now 
 ^ffvvr)yo-  mentioned  to  us,  calling  him  an  advocate  or  co-worker^  of 
 vvvipyhv  the  Divine  sway  ?  whom  he  foolishly  said  ought  to  be  co- wor- 
 shipped with  the  Godhead,  as  son  other  and  severally  than 
 
 1  yvwarjjKov  ^crOa,  Kara  rt)  yey pa/u.-  omittefl  but  seem  to  have  formed  part 
 
 lx€vov.   This  is  cited  as  though  from  the  of  the  sermon,  since  S.Cyril   a  little 
 
 Bible,  but  I  do  not  know  to  what  the  below  says  that  Nestorius  for  some  rea- 
 
 allusion  is.  son  or  other  had  omitted  to  add,  tu  the 
 
 '  These  words   are  also  a  portion  of  glon/  of  God  the  Father.     We  do  not 
 
 serin.  2  (see  p.  65  Baluz.).     Theclos-  know  where  Nestorius  used  the  words 
 
 ing  words,  and  that  every  tongue  should  cited  a  little  before.  But  yea  He  said  to 
 
 conjess   Lord    Jesus    Christ,    are    there  the  leper,  I  ivill,  S^c. 
 
Highly  exaltedj  i.e.  to  His  pristine  Natural  Sitj^remacij.    73 
 
 tlie  Word  of  God  :  he  says  that  he  has  also  been  exalted  by  bookIiMI. 
 God  the  Father^  that  he  moreover  received  the  Name  ivhich. 
 is  above  every  name,  that  to  him  shonid  both  every  knee  how, 
 of  heavenly  and  earthly  and  neath  the  earth  and  every  tongue 
 confess  Lord  Jesus  Christ. 
 
 If  therefore  the  Father  hath  placed  Him,  being  God  by 
 Nature^  on  high  even  before  the  here-mentioned  exalta- 
 tion :  on  investigating  the  mode  of  the  intervening  abase- 
 mentj  we  shall  find  some  wise  Economy  ^  in  regard  to  which 
 dishonoured  meanwhile,  He  had  become  again  in  the  exal- 
 tation wherein  He  ever  was,  exaltation  essentially  inexist- 
 ing  and  verily  Proper  to  Him.  If  this  be  not  so  (as  he 
 deems  and  says)  but  He  made  some  other  than  the  Word  of 
 God,  the  man  connected  with  Him,  an  object  of  worship  by 
 heaven  and  earth  and  those  lower  yet : — He  hath  engodded 
 a  man  like  us :  no  longer  will  He  meetly  blame  us  as 
 though  we  desii-ed  to  engod  him  that  is  not  God,  whereas 
 one  must  fasten  on  God  the  Father  Himself  the  charge  of 
 the  transgression  hereto  pertaining.  He  that  is  studious 
 for  learning  sees  therefore  in  what  direction  his  words 
 burst  forth  ^,  and  the  inventions  of  his  untempered  mis-  ^  SuKiral- 
 counsel  at  what  a  word  they  terminate'''.  For  we  say  that  iKaraipov- 
 the  Son  being  by  Nature  God,  i.e.,  the  Word  out  of  God  the  Vuitoport 
 Father,  descended  unto  voluntary  emptying,  ascended  again 
 with  the  flesh  too  unto  the  God-befitting  Dignity  of  His 
 inherent  Excellence  :  for  He  is  worshipped  with  flesh  too, 
 as  being  an  object  of  worship  even  before  it,  for  He  was 
 even  yet  by  Nature  God,  both  before  the  emptying  and  when 
 He  is  said  to  endure  the  emptiness,  made  as  we.  But  this 
 man  disdaining  so  august  and  spotless  doctrines  connecteth 
 a  man  with  God  by  mere  outward  accident  ^,  and  is  not  ^  (Tx^ffiv 
 ashamed  to  co-worship  him  as  in  equality  of  dignity  and  as 
 one  with  another,  and  maintains  (he  says)  that  he  received 
 as  somewhat  unwonted  and  strange  and  as  a  matter  of 
 favour  that  to  him  every  knee  should  hoiv,  and  besides  that 
 
 ^  i.e.  ministration  or  ordering  of  God  Incarnation,  is  called  r)  yuera  aapKbs 
 for  the  benefit  of  us  His  household,  just  olKovofx.ia,  the  Economy  or  ministra- 
 as  His  most  marvellous  gift  to  us,  the    tion  with  flesh. 
 
74  TheSo^iuorshipjiedat  bidding  and  to  tlie  glory  of  the  Father. 
 
 AG.  NEST,  every  tongue  sliould  confess  Lord  Jesus  Christ.  And  sliouldst 
 thou  say  *  that  he  was  made  God  by  Nature,  he  hath  blas- 
 phemed openly,  saymg  that  the  Nature  of  the  Godhead  is 
 generate;  and  if  not  by  Nature  but  he  receive  the  dignity 
 
 3  <p(jovfj  of  gift  and  from  outside  and  by  mere  title  ^,  how  is  he  not 
 openly  saying  that  we  worship  him  who  is  not  by  Nature 
 
 '  vTj^is  God  ?  And  together  with  us  (it  is  like)  the  gravity  ^  of 
 the  spirits  above  too  is  in  error.  And  the  Father  Himself 
 is  the  beginning  and  plea  to  us  of  these  things.  How  then 
 will  He  yet  find  fault  with  them  who  have  chosen  to  wor- 
 ship the  creature  rather  than  Himself?  and  why  does  He 
 indict  and  punish  those  that  have  erred,  if  the  error  have 
 been  by  the  will  of  Himself,  in  exhibiting  to  us  as  an  ob- 
 ject of  worship  him  who  is  not  by  Nature  God  ? 
 
 But  since  citiug  here  this  word,  I  mean  the  one  before 
 us,  that  to  Him  shall  how  every  hice  and  every  tongue  shall 
 confess  Lord  Jcstis  Christ,  he  (I  know  not  how  minded) 
 pretermitted  what  remains  and  was  of  necessity  added  in 
 order  by  the  blessed  Paul,  come  let  us  adding  it  say  this, 
 for  every  tongue  confesses  Lord  Jesus  Christ  to  the  glory 
 of  God  the  Father.     Hence  if  He  be  not  by  Nature  God, 
 
 2  (Txeri-    but  he  says  that  on  account  of  accidental  ^  connection,  I 
 ''^"  mean  with  the  Word  out  of  God,  he  is  worshipped  both  by 
 
 3  evK\fias  ourselves  and  by  the  holy  angels  : — some  mode  of  honour  ^ 
 
 has  been  invented  by  the  Father,  so  that  the  creature 
 should  be  engodded  along  with  Himself,  and  to  no  purpose 
 has  He  displeasure  against  any  for  having  done  this :  and 
 if  this  thing  were  to  His  honour,  how  should  He  not  deem 
 worthy  of  recompense,  praise  and  glory  them  who  have 
 chosen  to  do  this  ? 
 
 But  haply  they  will  say  this.  How  is  it  any  honour  to  the 
 Father  that  every  Icnee  should  how  to  Emmanuel  ? 
 
 Because  the  Word  being  by  Nature  God  and  out  of  Him, 
 that  is,  out  of  His  Essence,  has  been  made  flesh,  and  is 
 worshipped  (as  I  said)  as  One  and  Alone  and  Truly  Son 
 with  His  proper  Flesh.    And  the  Father  is  glorified  as  God, 
 
 t  <^^s.  The  Roman  editors  conjectured  <^7)(r\v,  he  says,  to  avoid  the  sudden 
 change  of  person. 
 
AhsurdUy  of  severing  a  Kincj  into  two.  75 
 
 Laviug  Vei'y  Son  Him  wlio  was  begotten  from  forth  His  BooKii.i2. 
 "Essence,  whom  made  flesh  also  He  hath  given  for  us,  in 
 order  that  He  having  suffered  in  the  flesh  might  save  all 
 under  Heaven,  that  everii  one  ivho  believeth  on  Him  should  §.-  ^^}^"^ 
 
 ^  ''  111.  lo. 
 
 not  peiixh  hut  have  everlasting  life,  that  every  one  that  seeth  Ib.xiv.9. 
 Him  might  see  the  Father.     Now  that  this   too  is  to  us 
 verily  a  life-giving  thing,  the  Son  Himself  hath  shewn  : 
 for  He  said,  This  is  Life  Eternal  that  they  might  hiow  Thee  Ib.xvii.3. 
 tlie  Only  Very  God  and  Jesus  Christ  irhom  Thou  sentest. 
 
 And  this  and  none  other  is  the  way  to  the  right  and 
 most  unerring  line  of  thought,  but  he  utterly  confounding 
 every  thing  says, 
 
 „  Because  of  the  wearer  I  reverence  the  worn,  because 
 
 of  the  hidden  I  worship  him  that  is  seen^'.,. 
 
 View  again  (I  pray)  how  he  every  where  shuns  the  union    §  12 
 and  fears  the  truth  and  refuses  the  Tightness  of  the  Di- 
 vine doctrines.     Not   other  than  the  worn  was  He  who 
 weareth,  but  rather  the  same  conceived  of  in  concurrence  ^  ^  gV  avv6 
 of  Godhead  and  manhood,  and  One  and  Alone  in  truth   * 
 Son  of  God  the  Father,     Worship  therefore  the  Word  out 
 of  God  as  One  with  His  own  Flesh.     For  tell  me,  if  I  do 
 not  seem  to  thee  to  think  aright,  thrusting  aside  as  feeble 
 thy  slow  speech^  herein.     For  suppose  one  should  choose  5  jV^^o, 
 to  say  of  any  man  such  as  we  are  or  of  any  one  of  the  kings  ^upraV^ 
 of  the  earth.  Because  of  the  king's  soul  I  reverence  his  P-  ^^ 
 body,  because  of  the  hidden  I  worship  him  that  is  seen, 
 would  not  one  straightway  chide  him  and  say,  O  sir  what 
 are  you  doiug  ?  one  man  surely  is  the  Ruler,  even  though 
 he  be  evidently  compounded  of  two,  soul  I  mean  and  body. 
 ^Yliy  then  are  you  idly  blabbing^  to  us,  speaking  of  a  wearer  cparrapi. 
 and  a  worn,  a  hidden  and  an  apparent,  and  confessing  that  ^*'* 
 you  co-worship  as  one  with  another  and  dishonouring  the 
 
 ^  These  words  are  extant  in  Nestori-  114,  115)  in  a  long  piece  extracted  (all 
 
 us' first  sermon  p.  55  Baluz,  but  some  but   these   words)   from   senn.   2,    and 
 
 phrases  are  repeated  in  serm.  2  p.  (35  again  in  page  20"  in  an  extract  from  the 
 
 just  following  S.  Cyril's  last  citation.  16th  quire  in  which  this  sermon  was. 
 
 The  words,  Because  of  the  wearer  I  reve-  The  words  here  cited  are  likewise  cited 
 
 rence  the  won/,  are  not  in  this  part  of  by  S.  Cyril  in  his  Great  Letter  to  Nes- 
 
 the  second  sermon,  yet  are  quoted  (pp.  torius.    Three  Epistles,  p.  G4. 
 
70  Christ  does  not  sever  Himself  nor  docs  S.John  sever  Hun. 
 
 AG.  NEST,  mode  of  union,  whereas  tlie  Grod-inspired  Scripture  reveals 
 
 to  us  One  Christ  and  Lord,  the  Word  out  of  God  the  Father 
 
 with  His  own  Body?     Knowest  thou  not  that  He  healed  in 
 
 Jerusalem  the  blind  from  his  birth,  afterward  finding  him 
 
 in  the  temple,  He  engrafted  into  him  a  firm  and  stablished 
 
 S.  John    faith  in  Himself  ?  for  He  came  to  him  and  asked,  Bost  thou 
 
 '^"  ^^'      lelieve  on  the  Son  of  God  ?  and  when  to  this  he  cried  out, 
 
 lb.  36.      Who  is  He,  Lord,  that  I  anight  believe  on  Him  ?     He  again 
 
 lb.  37.      said,  Thou  hast  both  seen  Him  and  it  is  He  that  talJceth  ivith 
 
 thee  ^.     Thou  seest  how  He  hath  shewn  him  not  the  wearer, 
 
 not  the  hidden  within,  but  rather  Himself  as  One  with  the 
 
 IS.  John  flesh?     And  verily  the  wise  John  says.  That  Which  was 
 
 ^'^'         from  the  beginning,  which  ive  have  heard,  which  we  have  seen 
 
 ivlth  our  eyes,  which  we  viewed  and  our  hands  handled,  of 
 
 the  Word  of  Life.     Albeit  the  Godhead  is  impalpable,  yet 
 
 the  Word  has  been  made  palpable  through  His  own  flesh ; 
 
 invisible  by  Nature,  He  was  yet  manifest  through  the  Body; 
 
 but  THOU  again  completely  severest  and  dealest  subtilly  with 
 
 the  truth,  parting  the  natures,  uniting  (as  you  say)  the 
 
 worship.     But  if  you  part  the  natures,  along  with  them 
 
 will  diverge  the  natural  properties  too  of  either,  the  count 
 
 of  their  difierence  will  speed  apart  :  hence  two  are  they 
 
 confessedly. 
 
 But  tell  me  who  ask,  what  is  it  that  severs  the  natures 
 one  from  another  and  what  will  be  the  mode  of  their  dif- 
 see  above  ference.  You  will  (I  suppose)  surely  answer  that  one  thing 
 by  nature  is  man  or  the  manhood,  another  God  or  the  God- 
 head :  and  the  one  exalted  incomparably  above  the  other, 
 and  it  as  much  inferior  as  is  man  less  than  God.  How 
 then  (tell  me)  dost  thou  deem  right  to  honour  with  one 
 worship  things  of  so  unlike  nature  and  parted,  as  regards 
 their  mode  of  being,  by  incomparable  differences  ?  For 
 would  you,  if  you  put  about  a  horse  a  man^s  glory,  be 
 doing  anything  praiseworthy  ?  would  you  not  rather  be 
 insulting  the  superior,  dragging  down  the  better  nature 
 into  dishonour  ? 
 
 "  S.  Cyril  loves  to  quote  this  loyal  ado-  of  it;  see  it  mentioned  again  below 
 ration  of  our  Master  on  the  part  of  the  Schol.  §  36  and  de  recta  fide  to  the  Em- 
 born-blind  and  our  Master's  acceptance    peror  Theodosius,  31  a. 
 
None  ever  supposed  that  the  manhood  hij  Itself  is  God.    77 
 
 But  lie  has  invented  something  clever  in  his  defence,  for  BooKii.13. 
 he  subjoins  : 
 
 ^jNoty  by  itself  God  is  that  which  was  formed  in  the 
 „  Avomb^  not  by  itself  God  that  which  was  formed  forth  of 
 „  the  Spirit^  not  by  itself  God  that  which  was  buried  in  the 
 ,,  tomb;  for  so  should  we  have  been  man -worshippers  and 
 , J  very  worshippers  of  the  dead.  But  since  God  is  in  that 
 „  which  is  assumed,  from  that  which  assumeth  is  the  as- 
 „  sumed  co-named  God,  as  connected  with  the  assumer.,, 
 
 Lo  again  is  he  who  every  where  telleth  us  of  connection,  §  13 
 and  feareth  the  charge  of  man-worship,  caught  in  the  act 
 of  being  a  man-worshipper,  and  is  holden  in  the  meshes  of 
 his  own  mis-counsel  and  is  detected  falling  into  a  repro- 
 bate mind.  ,  For  (says  he)  that  which  is  born  from  the 
 ,  womb  is  not  by  itself  God. ,  How  I  marvel  at  thy  shrewd- 
 ness and  thy  so  subtle  mind  :  for  who  ever  is  there  who 
 hath  dared  to  say  this  ?  or  who  that  knows  not  that  that  s.  John 
 ivlticJi.  is  horn  of  the  flesh  is  flesh?  yet  was  it  the  own  flesh  "^ 
 of  the  Word  and  He  is  conceived  of  as  one  with  it,  just  as 
 we  said  but  now  that  the  soul  of  man  too  is  one  with  his 
 own  body.  If  therefore  one  should  choose  say  of  us  too, 
 The  body  by  itself  is  not  man,  would  not  such  an  one  rea- 
 sonably be  called  superfluous  in  his  words  and  a  random 
 talker  ?  for  none  will  deny  that  the  body  by  itself  is  not 
 man,  but  it  will  be  rather  called  the  body  of  a  man  :  nathe- 
 less  one  will  not  severing  them  asunder  and  putting  soul 
 and  body  apart  say  that  the  body  is  co-named  ^with  the  ^ '^■^'VXP'j- 
 soul  in  order  to  signify  a  single  man,  for  such  a  speech 
 would  not  have  been  made  orderly  but  would  rather  be 
 replete  with  unlearning;  but  on  bringing  both  together  by 
 physical  union  ^  unto  the  condition  of  one  man,  he  will 
 
 y  This  belongs  to  serm.  2.  and  follows  the  sense  of  true.  The  word  physical 
 the  last  quotation,  a  few  words  only  in-  or  natural,  perplexed  Andrew  of  Sanio- 
 tervening.  A  few  words  are  also  quoted  sata,  who  in  his  objection  to  that  chap- 
 in  the  Great  Letter  to  Nest,  see  note  v.  ter  supposes  natural  to  have  been  used 
 
 2  See  this  expression  plii/sical  union  in  contrast  with  supernatural, 
 or  unity  of  Nature  of  the  Union  of  the        Theodoret,    in  his  objection,   replies 
 
 Nature  of  God  and  the  Nature  of  man  that  even  man  himself,  though  really 
 
 in  Christ  in  S.  Cyril's  third   chapter,  one,  is  allowed  to  be  spoken  of  as  two- 
 
 S.  Cyril  says  in  his  Explanation  of  his  fold.     S.  Cyril  does  not  object  to  this  ; 
 
 third  cliapter  that  he  used  physical  in  he  speaks  in  regard  to  our  Lord,  of  di- 
 
78     Community  of  name  real  disunion  and  severance. 
 
 AG.  NEST,  then  style  him  a  man,  and  will  not^  in  this  way  seem  to 
 aa6<pv\ov  say  what  is  paltry  and  uncomely.  One  must  therefore  if 
 one  would  be  in  all  wise  and  sensible  say,  A  body  which  is 
 from  forth  a  woman,  and  confess  that  conjoined  by  per- 
 sonal union  to  the  Word,  it  has  rendered  the  Same,  God 
 and  Man,  One  Christ  and  Son  and  Lord.  But  now  preter- 
 mitting this,  falhug  quite  away  from  the  straight  road  he 
 
 thinks ''  the  perverted  way,  and  proclaims  unto  us 
 
 two  gods  :  one,  as  if  by  Nature  and  in  truth,  the  Word  forth 
 of  God  the  Father,  and  other  than  He,  him  who  is  co-named 
 with  Him.  For  just  as  no  one  of  us  would  be  said  to  live 
 (for  example)  with  himself  alone,  butjather  he  would  live 
 with  another,  and  if  any  one  were  to  say  that  any  of  the 
 kings  of  the  earth  co-reigned  with  himself,  such  an  one 
 8  iSaTTa-  would  reasonably  incur  ridicule,  and  would  be  blabbing  ^, 
 '"^'  putting  and  saying  what  belonged  to  one  only,  as  though 
 
 [he  were  speaking]  of  two  :  just  so  is  it  exceeding  lack  of 
 understanding  to  suppose  that  to  he  co-named  can  have  place 
 in  respect  of  one  only.  For  they  will  surely  be  two  ;  and  the 
 one  is  God  by  Nature,  the  other  having  (it  seems)  the  mere 
 being  co-named  [as  something]  from  without  and  accruing 
 to  him,  is  exhibited  to  us  as  a  new  god.  Does  therefore 
 He  That  is  by  Nature  and  truly  God  of  all  lie  in  saying  to 
 Ps.lxxxi.  us.  If  tJioa  luilt  hearhen  unto  Me,  there  shall  he  no  new^  god 
 
 8  9  •  •  .  •  ' 
 
 ^'irp'dffcpa-  ^^  ^'^  thee,  neither  shall  thou  worship  an  alien  god?     Then 
 how  have  we  worshipped  Christ  and  how  to  Him  shcdl  every 
 
 viding  the  Natures  in  one's  conception  of  the  difference,  we  do  not  put  the  natures 
 them.  "  Hence  in  regard  of  thought  apart  nor  give  them  their  force  through- 
 and  of  only  seeing  with  the  eyes  of  the  out  by  severing,  but  we  conceive  of 
 soul  how  the  Only-Begotten  became  One;  so  that  the  two  are  no  longer  two, 
 man,  we  say  that  the  natures  united  are  but  through  both  is  One  living  creature 
 two,  but  that  the  Word  of  God  Incar-  made  up.  Hence  though  one  speak  of 
 nate  and  made  man,  is  One  Christ  and  the  nature  of  manhood  and  Godhead  in 
 Son  and  Lord."  Ep.  1  to  Successus,  p.  Emmanuel,  yet  has  the  manhood  be- 
 137  e.  Again,  "  But  they  [i.  e.  they  who  come  the  Word's  own,  and  He  is  con- 
 thought  one  ought  to  speak  of  two  na-  ceived  of  as  One  Son  with  it."  Ep.  2. 
 tures  as  actually  existent]  did  not  know  to  Successus,  p.  145  b  c. 
 that  things  which  are  severed  otherwise  «  I  have  translated  Kal  /c&f  as  if  it  were 
 than  in  mere  conception  of  them,  these  Kal  ovk  Uv,  following  the  conjecture  of 
 will  full  surely  part  off  one  from  the  the  Roman  editors, 
 other  wholly  and  separately  into  diverse-  b  something  seems  to  have  dropped 
 ness.  Take  for  example  a  man:  we  con-  out  here.  The  Roman  Editors  con- 
 ceive of  two  natures  in  liim,  one,  of  the  jectured  Urai  hastens  along  for  oUrai 
 soul,  the  other,  of  the  body.  But  sever-  'thinks :  "  he  hastens  along  the  perverted 
 ing  them  in  mere  idea,  and  in  subtil  con-  way,  falling  from  the  straight  path." 
 ception  or  fantasy  of  themind,  admitting 
 
 ros 
 
We  have  connection,  tlie  Incarnate  Son  worsliip.       79 
 
 hnee  how?  how  dost  tlaou  confess  that  thou  veneratest^  bookH.is. 
 Him  ?  albeit  thou  fearest  (as  thou  saidst)  to  be  called  a '  '^«^«"' 
 man- worshipper. 
 
 But  he  has  as  he  thinks  some  clever  answer  to  this,  „he 
 „is  co-named  god  as  connected  with  the  assumer:,,  howwas 
 he  assumed  (tell)  or  what  the  mode  of  the  connection?    If 
 therefore  by  true  union,  I  mean  of  Person,  cease  dividing 
 what  has  been  united ;  for  seasonably  (I  deem)  by  us  too 
 shall  be  said  to  thee  who  art  severing  the  inseverable.  What  s.  Matt. 
 therefore  God  joined  together  let  not  manind  asunder.     But  ^^^"  ^" 
 if  thou  say  that  the  assumption  or  the  connection  is  ex-  'JJ^^^^^ 
 traneous  and  of  accident  ",  how  knowest  thou  not  that  in  xon-es- 
 US  too  is  God  and  we  are  connected  to  Him"^  relatively^  and  ^  ffx^n- 
 have  been  made  partakers  of  His  Divine  Nature  ?  yea  the  2  S.  Pet. 
 Divine-uttering  David  singethj  My  soul  is  fast  joined^  after  p^  i^iji 
 Thee.     Shall  we  too  therefore  be  co-named  with  God  by  8. 
 Nature  gods  according  to  him,  to  us  too  shall  every  knee 
 bow?     What  God  the  Father  hath  enjoined  to  the  spirits 
 above   let   the   Divine-uttering    Paul    come    forward  and 
 teach;  For  when  (saith  he)  He  hringeth  the  First-hegotten  iieh.i.Q. 
 into  the  world  He  saJth,  And  let  all  the  Angels  of  God  ivorsliij) 
 Him.     Since  therefore  herein  thy  wise  word  has  not  been 
 added,  but  He  has  enjoined  rather  that  He  should  be  wor- 
 shipped as  of  a  surety  One  and  not  one  along  with  another : 
 who  is  He  who  is  worshipped  by  the  Angels,  albeit  the 
 Divine  Scripture  calls  Him  First-born?     We  say  that  the    . 
 Word  out  of  God  the  Father  has  been  called  First-born 
 albeit  He  is  God  by  Nature  and  Only-Begotten  Sou  and 
 not  reckoned  with  the  creature,  as  far  as  regards  Godhead,  j 
 because  He  was  made  Man  and  First-horn  among  many  Rom.viii. 
 hrethren  ^  ^^^ 
 
 One  thepefore  is  He  Who  is  worshipped  by  the  spirits 
 above,  the  Word  forth  of  God  the  Father  with  His  own 
 flesh:  for  then  did  He  bear  Him  *  and,  as  having  the  preemi-  Col.  i.  18. 
 nence  in  all  things,  is  He  conceived  of  as  First-born.     Acd    '^^'^"'^^ 
 
 «  See  above  p.  19  note  k.  See  this  same  text  cited  in   the  Quod 
 
 ^  iKo\\r]9r]  (from  KoA-Aa,  glue)  but  Unas  Christus,  at  the  end  of  this  volume. 
 
 used  of  the  welding  of  metals,  the  fast-  «  See  above  p.  57  note  y. 
 
 cleavingof  the  cupping-glass  to  the  body. 
 
80         Godhead  and  manliood  diverse  yet  One  Christ. 
 
 AG.  NEST,  the  God-inspired  Scriptures  wholly  proclaim  One  Christ 
 i7r6p(TTJ.j  g^jj^j  Son  and  Lord:  but  this  too-curious^  man  says  Two 
 and  he  is  not  ashamed  to  add  a  worshipped  man  to  the 
 Holy  and  Consubstantial  Trinity :  for  he  says  again, 
 
 „  But  this  kinsman  after  the  flesh  of  Israel,  man  accord- 
 „  ing  to  what  is  manifest,  begotten  according  to  PauFs 
 „  voice  of  the  seed  of  David,  is  by  connection  Almighty 
 „  God  „  and  then  adds,  „^  Hear  Paul  proclaiming  both,  he 
 „  confesses  the  man  first  and  then  deifies  what  is  manifest 
 ,,by  connection  with  God,  that  none  may  suspect  the 
 „  Christian  of  being  a  man- worshipper.  Keep  we  ^  there- 
 „  fore  unconfused  the  connection  of  the  natures,  confess 
 „  we  One  ^  God,  reverence  we  the  man  who  is  co-worshipped 
 „by  a  Divine  connection  along  with  the  Almighty  God.,, 
 §  14  If  therefore  on  naming  Man  thou  knowest  that  He  is 
 with  this  God  by  Nature,  it  is  well  and  I  will  stop  :  but  if 
 severing  the  natures,  not  merely  in  respect  of  knowing 
 
 see  above  which  is  the  human,  which  affain  the  Divine,  but  rather 
 p.  /8  note  _  .  . 
 
 z.  parting  them  from  their  concurrence  unto  unity,  confes- 
 
 sedly thou  art  a  man-worshipper,  and  it  shall  be  said  to 
 ^^•^  ...  2  thee  by  us,  Tliou  shalt  eat  the  fruit  of  thy  lahonrs  ^  :  and 
 5  avovde.  being  hard  and  spurning   admonition  ^,  go  alone  on  the 
 '^'^'^"^       perverted  way.     But  we,  tracking  the  pious  and  blameless 
 path  of  the  holy  fathers,  instructed  full  well  in  the  writings"^ 
 of  the  Apostles  and  Evangelists,  will  honour  together  with_ 
 God  the  Father  and  the  Holy  Ghost,  with  one  worship,  the 
 One  Lord  Jesus  Christ,  through  Whom  and  with  Whom 
 to  God  the  Father  be  glory  with  the  Holy  Ghost  unto  ages 
 of  ages. 
 
 f  These  two  pieces   are  both  quoted  in  his  letter  to  Acacius  Mel.  and  the 
 
 before  the  Council  of  Ephesus,  see  pp.  Council   of  Ephesus   in  their   extract 
 
 204, 200  Bal.  where  they  are  called /;-o??«  have  iv  avepwwcji,  ,,  confess  we  God  in 
 
 the  fijteenth  quire ;  the  Greek  editions  man.,,     Mercat'or  too  translates  in  ho- 
 
 add  on  dogma.  S.  Cyril  cites  also  the  last  minem,  p.  200  Bal. 
 portion  m  his  letter  to  Acacius  of  Meli-         ^  tovs  KapTrohs  rwv  Tr6v(t>v  (Tov.     So 
 
 tene  Epp.  p.  115  a,  see  above  p.  49  reads  S.  Cyril  every  where  with  the  Al- 
 
 note  11^^^  exandrine  for  tovs  irdyovs  tuv  Kapwcoy 
 
 B„One.„  For  this  word  eVa,  S,  Cyril  aov. 
 
Darkness  God's  secrecy.     Faith  needed. 
 
 TOME  III. 
 
 Ps.  xviii.  1 1  hints  at  the  depth  of  Christ's  mystery.  Gifts  through  Incar- 
 nation. Is.  xlv,  14,  15  the  Incarnate  Son.  S.  John  i.  14.  2  Sam.  vii. 
 12 — 14  explained  by  S.  Paul.  1  Sam.  ii.  35.  The  Word  Incarnate  wor- 
 shipped by  Angels  worships  with  us  and  is  our  High  Priest,  God  the 
 Word  sent  and  how :  so  our  High  Priest.  Sent  and  Higli  Priest  when 
 Incarnate.  ,  Possessor  of  Godhead  ,  a  misnomer.  Heb.  v.  1.  He  makes  lis 
 His  brothers.  'Yesterday  to-day  and  for  ever.'  S.  John  i.  30:  ill.  13: 
 Micah  V.  2,  Is.  liii.  8.  Gen.  xxxii.  24  sqq.  Higli  Priestliood  belongs  to  In- 
 carnation. '  Sent '  of  God  is  a  human  word  and  to  be  understood  worthily 
 of  God.  Tlie  Sox  Incarnate  gives  the  Holy  Ghost  as  God,  receives  as  man. 
 High  priesthood.  Growth  "  in  wisdom  and  stature  and  favour."  Union 
 alone  permits  to  attribute  to  One  tlie  properties  of  either  manliood  or  God- 
 head. The  Paschal  Lamb  and  the  sacrifice  for  sin  of  a  young  bullock  types 
 of  the  sinlessness  of  our  Sacrifice. 
 
 Great  confessedly  is  the  mystery  of  godliness,  and  mar- 1  Tim. 
 veiled  at  by  the  lioly  Angels  themselves  also,  and  hereto 
 the  most  wise  Paul  confirms  us  saying.  To  the  intent  that  ^  i    jjj 
 now  unto  the  principalities  and  powers  in  heavenly  places  10—12. 
 tnight  he  hnoimi  through  the  Church  the  manifold  wisdom 
 of  God  according  to  the  eternal  purpose  which  He  purposed 
 in  our  Lord  Jesus  Christ,  in  Whom  ive  hojve  boldness  and 
 access  with  confidence  through  faith.     For  wisdom  verily, 
 and  that  not  human  (how   could  it  ?)  but  Divine  rather 
 and  deposited  in  certain  inefiable  depths  and  incompre- 
 hensibilities, is  the  Mystery  of  Christ.     And  the  blessed 
 David  singeth,  And  He  made  darkness  His  secret  place,  ps_  xviii. 
 around  Him  His  pavilion  darh,  ivater  in  clouds  of  the  skies,  ^^' 
 calling  darkness  (I  suppose)   nought  else  save  altogether 
 the  dim  ^  conception  of  ideas,  falling  like  mist  upon  the  '  SvaH- 
 eyes  of  the  understanding. 
 
 We  say  therefore  that  the  mystery  of  Christ  hath  by 
 no  means  needed  subtil  investigations  and  search  beyond  So 
 the  reach  of  mind,  but  faith  rather  that  holds  the  tradi-  ^^l^  ^^^^ 
 tion-  simple  and  guileless.     Thus  we  ourselves  also  have ''°™'"^^- 
 
 Cf  trust. 
 
 -  irapa- 
 criv, 
 
82        Prophecies  of  Incarnate  Son.     New  covenant. 
 
 AG.  NEST,  been  taught  and  believed  that  God  the  Father  sent  His 
 
 own  Son  who  is  by  Nature  God,  made  Man  and  born  of 
 
 a  woman  after  the  flesh,  that  He  might  justify  them  that 
 
 believe  on  Him  and  having  freed  from  stumblings  through 
 
 3  yeifiaai  ignorance,  by  His  Good  and  most  gentle  authority  ^,  might 
 
 present  them  clean  and  undefiled  through  Him  to  God  the 
 
 2  S.  Pet.   Father,  and  might  make  partakers  of  His  own  Divine  Nature 
 
 ^'^'         them  who  are  under    death  and  decay,  yea  and  might 
 
 S.  Luke  preach  recovery  of  sight  to  the  blind,  and  might  bring  over 
 
 ^^*  ^^"       the  flocks  which  had  strayed  into  the  light  of  the  true 
 
 knowledge  of  God,  and  might  teach  at  length  who  it  is  - 
 
 Who  is  by  Nature  and  truly  God  and  the  Creator  of  all. 
 
 2  Cor.  ii.  YoY  He  became  the  savour  of  the  knowledge  of  God  the 
 
 Father,  and  in  Him  we  have  beheld  Him  out  of  Whom  He 
 
 was  begotten  by  Nature  and  know  clearly  the  way  that 
 
 leadeth  us  unto  everlasting  life.    That  thus  the  Son  should 
 
 beam  upon  the  crowd  of  the  Gentiles  too,  hath  the  blessed 
 
 l^a.  xlv.  Prophet  Isaiah  cried  beforehand  saying.  Thus  saith  the  Lord, 
 
 LXX.      Egypt  toiled  and  the  merchandise  of  the  Ethiopians,  and  the 
 
 Sabeans,  men  of  stature,  shall  pass  over  unto  Thee  and  they 
 
 shall  he  Thy  servants,  and  they  shall  come  after  Thee  hound 
 
 in  fetters:  and  they  shall  worship  Thee,  and  in  Thee  shall 
 
 they  pray ;  for  in  Thee  is  God,  and  there  is  no  God  save 
 
 Thee,  for  Thou  art  God  and  we  knew  it  not,  the  God  of  Israel 
 
 the  Saviour.     And  it  is  said  somewhere  to  the  Son,  as  from 
 
 f^V'xx'  ^^®  Person  again  of  God  the  Father,  Lo,  I  have  set  Thee  for 
 
 *  yevovs,  a  covenant  of  the  race  "^,  for  a    light  of  the   nations,  that 
 
 105.     '    Thou  may  est  he  for  salvation  unto  the  end  of  the  earth.     For 
 
 5  vfvoixo-  He  hath  instituted  ^  to  them  ^  of  the  blood  and  race  of 
 
 0fT7)Ke 
 
 Heb.  viii.  Israel,  the  new  covenant,  the  first  having  ivaxen  old,  and  He 
 beamed  as  far  as  the  boundaries  of  that  beneath  the  sky 
 also,  to  the  nations  and  people  in  every  place  and  city. 
 For  they  have  worshipped  Him  yea  and  they  follow  Him 
 spiritually,  holden  by  the  indissoluble  chains  of  love,  as  in 
 fetters  and  well-nigh  say  what  is  in  the  Prophet  Jeremiah, 
 
 Jer.  iii.     Behold  WE  will  he  Thine  for  Thou  art  the  Lord  our  God. 
 
 22.  '' 
 
 LXX.  See  (I  pray)  the  vigilance  of  the  Prophet's  thoughts, 
 
 »  I  have  translated  correcting  toIs  for  ihv. 
 
Incarnate  ^O'i^i  i^rophesied  to  King  David  and  to  Eli.     83 
 
 They  shall  worship  Thee  (he  says)  and  in  Thee  shall  they  BooKiii. 
 
 pray,  for  in  Thee  is  God,  and  there  is  no  God  beside  Thee. 
 
 He  knew  then  confessedly  as  being  Spirit-clad  the  Word 
 
 out  of  God  the  Father,  Who  should  tabernacle  in  us,  as  S-  John  i. 
 
 .14. 
 
 saith  the  blessed  Evangelist  John  :  therefore  he  saith  that 
 God  is  in  Thee  ;  yet  hath  he  not  suffered  Emmanuel  to  be 
 severed  into  two  gods,  but  even  though  the  Only-Begotten 
 was  made  man,  he  acknowledged  Him  even  so  as  One 
 and  straightway  added,  There  is  no  God  save  Thee.  For 
 consider  accurately  the  Prophet's  utterance.  For  having 
 first  declared''  (as  I  said)  that  God  is  in  Thee,  he  hath  not 
 added,  And  there  is  no  God  save  He  that  is  in  Thee,  but 
 gathering  it  into  the  Unity  of  the  Economy  *^,  says  There 
 is  no  God  beside  Thee. 
 
 But  that  the  Only-Begotten  Word  of  God  made  man,  is 
 declared  to  us  by  the  (so  to  speak)  whole  Godrinspired 
 Scripture,  is  easy  to  shew  without   toil   by   very   many 
 proofs  :  but  I  think  it  is  enough  for  the  presei;t  to  say  this. 
 God  said  somewhere  to  blessed  David,  And  I  will  set  np  out  2  Sam. 
 of  thy  seed  after  thee  Him  who  shall  proceed  out  of  thy  bowels  {4*  "'"' 
 and  I  will  prepare  His  Kingdom  :  Me  shall  build  an  house 
 for  My  Name  and  I  will  stablish  His  Throne  for  ever,  and  I 
 will  be  to  Him  a  Father  and  He  shall  be  to  Me  a  Son,     But 
 some  one  (I  suppose)  will  say  that  these  things  were  said  not 
 of  Emmanuel,  but  of  Solomon  rather:  yet  the  most  wise 
 Paul  will  strenuously  oppose  those  who  would  thus  under- 
 stand it,  for  he  takes  the  words  of  Christ  and  says  that  it  is 
 He  to  Whom  it  has  been  said  by  God  the  Father,  I  will  be  Heb.  i.  5, 
 to  Him,  a  Father  and  He  shall  be  to  Me  a  Son.     But  that  2  sTm. 
 when  made  like  unto  us,  i.  e.,  Man,  He  should  offer  to  God  ^"- 1'** 
 the  Father,  all  beneath  the  sky  saved  through  faith  in  Him, 
 He  made  known  saying  elsewhere.  And  I  will  raise  Me  up  1  Sam.  ii. 
 a  faithful  Priest  who  shall  do  all  which  is  in  Mine  heart     ' 
 and  in  My  soid,  and  I  will  build  Him  a  sure  house  and  He 
 
 ^  Trpofft^yopevKus.    I  have  corrected  which  belonged  to  our  Lord's  earthly  . 
 
 irpotiyopevKcijs.  Economy  or  that  plan  of  His,  by  which 
 
 «  eis  kv6T7)ra oIkovojxik^v,  the  He  deigned   to   save   us   by  becoming 
 
 Oneness  of  God  the  Son  Incarnate,  Man. 
 
 g2 
 
84  We  theQo^'sJiOUse.  Worshipping, sent, offn-iwiheloiigtodhasement. 
 
 AG.  NEST,  shall  ivalh  hefore  Me  ^  for  ever.     Observe  (I  pray)  that  liav- 
 
 inf'  elsewhere  said,  He  shall  hdld  an  house  for  My  Name, 
 
 the  Father  here  promises  to  rear  the  house  for  the  Son. 
 
 And  the  Divine  Paul  understanding  this,  said  that  Moses 
 
 Num.  xii.  was  faithful  in  all  My  house  having  the  measure  pertain- 
 
 h  ,    •••    ing  to  a  servant,  but  Christ  as  a' Son  over  His  own  house, 
 
 6.    "     '    Whose  house  are  we  ;  and  the  mode  of  the  ministry,  things 
 
 6  Th.  Kaff  pertaining  to  us  ^  not  the  blood  of  bulls  and  of  calves, 
 ^'^"^  but  the  confession  of  the  faith  of  us  all.  And  blessed  Paul 
 lb.  1,  2.    will  again  certify  it,  writing  thus,  WJierefore  holy  brethreti 
 
 partalcers  of  the  heavenly  calling,  consider  the  Apostle  and 
 High  Priest  of  our  confession,  Jesus,  ivho  was  faithful  to  Him 
 That  appointed  Him.  We  say  therefore  that  the  Word  out 
 of  God  the  Father,  when  receiving  servant's  form  He  is 
 said  to  have  been  emptied  for  our  sake,  then  too  did  abase 
 Himself  in  the  measure  of  the  human  nature,  whereto  will 
 pertain  (and  very  reasonably)  both  the  seeming  to  be  sent 
 
 7  7rpJ|e;'o»'and  the  accounting  the  ministry  the  token '^  of  the  very 
 
 highest  honour.  For  if  when  He  became  as  we.  He  have 
 worshipped  with  us  as  Man,  albeit  the  Host  above  and 
 Deut.  the  holy  spirits  worship  Him,  and  Moses  says  of  Him,  Be- 
 ^■^^'  joice  O  ye  heavens  ivith  Him  and  let  all  the  sons  of  God 
 worship  Him  ;  what  is  there  strange  or  what  inconvenient 
 to  the  nature  of  the  Economy  if  He  have  been  called  Higlb 
 Priest  as  offering  for  us  for  an  odour  of  a  sweet  smell  Him- 
 self and  us  through  Himself  and  in  Himself  to  God  the 
 2  Cor.  ii.  Father  ?  for  ive  are  a  sweet  savour  of  Christ,  as  it  is  written. 
 But  this  noble  person  again  affirms  that  these  things 
 have  been  wrought  in  no  fit  order,  and  all  but  smiles  at 
 those  who  conceive  that  these  things  were  so,  and  impi- 
 ously finding  fault  with  the  Divine  purposes,  says  thus : 
 
 „  For  they  hearing  the  name  o^  Apostle,  deem  that  God 
 ,,the  Word  was  Apostle;  reading  the  name  High  Priest,  they 
 „  fancy  that  the  Godhead  ^  was  High  Priest,  by  a  species 
 „  of  paradoxical  craziness  :  for  who  learning  of  the  ministry 
 
 *•  The  LXX  read  with  the  Hebrew,  sons  in  their  edition  of  the  LXX)  which 
 
 before  Mine  Anointed  for  ever;  there  is  reads  as  S.  Cyril  does  here, 
 
 one  MS.  belonging  to  the  Vatican,  and  ^  Mercator  p.  Ill  Bal.  reads  'God,' 
 
 attributed  to  the  ninth  century  (cod,  not  "Godhead,"  here  and  a  little  be- 
 
 Vat.  334,  quoted  by  Holmes  and  Par-  low. 
 
 15. 
 
Sentj  said  hij  David,  hy  the  Son,  hy  88.  Paul  and  John.  85 
 
 ,.  of  an  Apostle,  would  not  forth witli  know  that  a  man  is  BooKiii.i. 
 
 „  indicated  ?  who  on  hearing  the  appellation  of  High  Priest, 
 
 „  would  suppose  that  the  Essence  of  Godhead  were  High 
 
 „  Priest  ?  for  if  the  Godhead  ^  be  High  Priest,  who  is  he 
 
 ,,  who  is  served  by  the  ministry  of  the  High  Priesthood  ? 
 
 „  if  God  be  the  Offerer,  there  is  none  to  whom  offering  is 
 
 „  made  :  for  what  is  there  worthy  of  Godhead  that  as  less 
 
 „  It  should  offer  to  the  greater  ?„     And  hereto  he  adds, 
 
 „  Whence  then  is  God  supposed  by  them  to  have  been 
 
 „  now  called  High  Priest  Who  needeth  not  sacrifices  for 
 
 „  His  own  advancement  like  the  high  priests  ?    Is  the  pos- 
 
 ,,  sessor  of  Godhead,  taken  from  among  men,  ordained  for  cf.  Heb. 
 
 „  men  in  things  God- ward  ?„ 
 
 Therefore  dost  thou  say  that  the  Word  of  God  has  not     §  1^ 
 been  even  sent  into  the  world?     The  most  wise  Paul  hath 
 cozened  ^  (it  appears)  those  who  were  called  through  him,  ^  ^^'\>^v6.. 
 for  he  said,  God  sent  forth  His  Son  made  of  a  woman,  made  Gal.  iv, 
 wider  the  law  :  the  blessed  David  too  will  be  found  ac- 
 cording to  thee  idly  romancing  ^  and  seeking  impossible  '  ^h^v- 
 things,  for  he  said  somewhere  to  God  the  Father  in  Hea-  p.  8. 
 ven,  0  send  out  Thy  Light  and  Thy  Truth.    And  what  (tell  Ps.  xliii. 
 me)  will  not  the  Son  Himself  too  speak  falsely  in  saying, 
 For  God  sent  not  His  8on  into  the  ivorld  to  judge  the  world,  S.  John 
 hut  that  the  world  through  Him  might  he  saved,  and  again, 
 I  came  forth  from  the  Father  and  am  come.    The  wise  John  lb.  xvi. 
 
 28  cf 
 
 too  writes  somewhere  of  Him,  He  that  receiveth  His  testi-  vii'i.  42. 
 mony  set  to  his  seal  that  God  is  true,  for  He  Whom  God  sent  33  "34* 
 speaketh  God's  words.     But  we  say  that  the  Word  of  God 
 hath  been  sent,  having  with  the  measures  of  the  emptying 
 the  name  and  fact  of  being  sent^ :  but  you  why  do  you  un-  '  iiroffro- 
 learnedly  fear  and  blush  to  allot  to  Him  the  name  and  fact  tola'te 
 both  of  the  apostolate  and  the  High-priesthood?  would  it 
 befit  (do  you  suppose)  as  other  than  He,  the  man  born  of 
 a  woman  having  (according  to  you)  a  mere  connection  s 
 
 f  See  last  note.  hood  and  Godhead,  that  manhood  which 
 s  (Tvvdcpeiav,  connection  of  two  things  God  the  Son  made  His  own  and  united 
 that  remain  distinct,  opposed  to  eVwo-js,  to  Himself,  while  <Twd(peia  expresses 
 union.  S.  Cyril,  in  all  his  writing  on  what  is  His  Union  with  us  when  He 
 the  mode  of  the  Incarnation,  uses  eVw-  deigns  by  His  Spirit  to  indwell  in  us 
 (71$  to  express  the  Catholic  faith  in  the  who  yet  retain  our  own  distinct  persona- 
 entire  and  absolute  union  of  the  Man-  lity  ;  see  above  p.  19,  note  k. 
 
86  The  Son  not  ashamed  to  endure  what  man  shames  to  confess. 
 
 AG. NEST,  and  that  in  equality  of  dignity  only?    how  then  is  the 
 .  Ta  Kad'  -y^Qj,^  being  God  seen  to  profit  any  longer  our  condition ", 
 
 if  we  have  been  even  presented  to  God  the  Father  through 
 Eph.  ii.  another  ?  for  no  longer  have  we  had  the  access  through  Him, 
 ^  '  but  a  man  like  us  has  become  our  mediator  having  the  name 
 
 of  Godhead  put  on. 
 3  rh  ie-^        Yea  (says  he)  the  priest's  office  ^  is  petty  to  the  Word 
 povpyuv    |^ggQ^|.g^  Q^^  Qf  QqjJ  ^jjg  Father.     Petty  confessedly,  I 
 
 '^  yvixv?]  agree  ^  with  you  enunciating  the  truth,  but  not  in  bare* 
 Godhead  did  He  dawn  on  those  upon  the  earthj  but  rather 
 made  man  as  we,  to  whom  the  priesthood  is  some  great 
 and  choice  thing.  But  if  He  refused  the  priest's  office 
 as  belonging  to  man,  or  indeed  ought  that  appertains  to 
 the  measure  of  bond-service,  how  were  it  not  better  far, 
 before  this  to  refuse  too  the  Incarnation  ? 
 
 Yet  He  rejected  not  for  our  sakes  the  Birfch.     But  this 
 man  (as  I  said)  is  ashamed  of  the  truth,  shewing  himself 
 
 Rom.  i.    unwise  and  unskilled,  albeit  the  blessed  Paul  saith.  For  I 
 
 .   '  am  not  ashamed  of  the  Gospel,  for  it  is  the  'power  of  God 
 
 unto  salvation  to  every  one  that  helieveth.  And  one  may 
 well  marvel  that  the  Word  of  God  for  the  salvation  and 
 life  of  all  endured  to  suffer  so  great  abasement,  which 
 the  inventor  for  us  of  idle  teachings  is  (I  know  not  how) 
 ashamed  merely  to  acknowledge,  albeit  he  ought  to  wonder 
 
 Hab.  iii.  hereat  and  to  cry  with  the  blessed  Prophet,  0  Lord,  I  have 
 heard  Thy  report  and  ivas  afraid,  I  considered  Thy  ivories 
 and  was  amazed.  But  since  the  whole  God-inspired  Scrip- 
 ture in  a  manner  rises  up  against  him,  and  arrays  against 
 him  the  truth,  shewing  that  his  discourse  in  favour  of  his 
 
 5  &vKov    own  inventions,  cold  and  without  any  real  being ^  and  des- 
 
 titute of  support  from  any  quarter,  lacks  in  no  small  de- 
 gree the  conceptions  and  ideas  that  tend  unto  rightness 
 and  truth ;  hence  what  no  one  of  those  well  reported  of 
 for  rightness  of  doctrine,  ever  either  thought  or  said,  this 
 he  makes  the  occasion  of  his  discourse,  and  fights  with 
 
 6  SiareiV-  shadows  and  strains  himself  ^  to  no  purpose,  no  one  op- 
 
 erai 
 
 '>  I  have  translated  a-vvepyw  as  if  it  were  (rvvtpw  following  the  emendation  of 
 the  Roman  Editors. 
 
God  the  Son  High-Priest  when  Man.  87 
 
 posing  him  or  wishing  to  contend  about  these  matters.  BooKiii.i. 
 And  this  (I  deem)  is  to  beat  the  air.     For  he  said  ,,  Who  i  Cor.  ix. 
 „  on  learning  of  the    ministry  of  an  apostle  would  not     ' 
 „  forthwith  know  that  a  man  is  indicated  ?  who  on  hearing 
 „  the  appellation  of  High  Priest  would  suppose  that  the 
 „  Essence  of  Godhead  were  High-Priest  ?  „     Since  there- 
 fore there  is  no  one  who  says  this,  with  whom  (tell  me) 
 are  you  striving,  and  as  though  yourself  alone  were  over- 
 throwing what  is  condemned  by  the  voice  of  all,  are  haply 
 thinking  that  your  opposition  is  worthy  even  of  honours  ? 
 albeit  how  is  it  not  true  that  since  no  one  saith  this,  it  is 
 you  who  are  bringing  forward  what  it  were  better  to  be 
 silent  on  and  not  to  instil  into  the  souls  of  the  more  sim- 
 ple?   For  who  is  so  crazed  as  to  ,  suppose  that  the  Essence 
 ,  of  Godhead  were  High  Priest  ?,    Aaron  was  a  man,  albeit 
 he  obtained  preeminence  of  the  rest  in  Divine  Priesthood. 
 How  then  will  any  one  suppose  that  the  Essence  of  God- 
 head is  High  Priest,  or  how  will  he  not  wholly  and  surely 
 confess  that  mention  is  made  of  a  man  when  the  brother 
 of  Moses  is  named  to  us  as  High  Priest  ?    Yet  he  putting 
 forth  some  language  that  commonly  belongs  to  and  befits 
 every  High  Priest  of  those  among  us,  essays  to  undo  the 
 marvel  of  the  Economy  understood  in  Christ,  and  dares  to 
 shake  from  the  very  foundations  our  Divine  Mystery,  not 
 considering  that  Christ  hath  founded  the  Church  upon  a  s.  Matt. 
 roch,  and  the  gates  of  Hell  shall  not  prevail  against  her.  ^^^'     * 
 For  he  no  wise  condescends  '^  to  follow  the  common  doc- 1  a^ior 
 trine  and  that  of  all  who  are  wont  to  think  aright,  but  he 
 alone  innovates  ^  without    examination  what  he  pleases.  ^  Kaivoro- 
 For  WE  (as  I  said  before)  say  that  the  Word  out  of  God 
 the  Father,  made  Man,  offered  to  Himself  and  to  the  Father  chapter  lo 
 the  confession  of  our  faith  and  wrought  an  Economy  be- 
 fitting and  by  no  means  out  of  harmony  with  the  measures 
 of  the  emptying  ^    But  not  so  does  it  seem  to  him,  but  he 
 
 '  S.  Cyril  in  his  Thesaurus,  written  nomy  with  flesh,  does  the  Apostle  say 
 
 chiefly  against  the  error  of  those  who  this.     For  when  has  He  been  made  the 
 
 tried  to  make  it  seem  that  the  Son  was  High  Priest  of  our  confession  ?  when 
 
 less  than  the  Father,  had  said  (cap.  21.  Apostle  ?  vihenfaithful  to  Him  who  made 
 
 pp.  213  d  e2l4  a  b),  "  Not  setting  forth  Him'i  was  it  not  when  for  our  sakes  and  ' 
 
 the  Nature  of  the  Word,  but  the  Eco-  in  our  behalf  He  was  made  man  and,  as 
 
88  ,     The  Son  Incarnate  High  Priest. 
 
 AG.  NEST,  taking  separately  and  apart  him  tliat  is  from  forth  the  holy 
 chapter  \[Ygm  as  though  another  Christ  than  the  Word  That  is  out 
 of  God  the  Father,  says  that  he  became  the  Apostle  a.nd  high 
 priest  of  our  confession  and  supposes  that  he  is  thinking 
 what  conduce  unto  piety  when  he  says,  ,,  If  God  be  the 
 „  offerer,  there  is  none  to  whom  offering  is  made,  for  what 
 „  is  there  worthy  of  Godhead  that  as  though  less  It  should 
 „  make  offering  to  the  greater  ?  „  Now  if  there  were  any 
 who  were  contending  and  saying  that  He  That  is  truly 
 Word  out  of  God  the  Father  had  been  appointed  to  office 
 of  priesthood  even  before  the  Incarnation  and  were  in  the 
 measure  of  ministry  and  were  for  this  reason  to  be  called 
 High  Priest  and  Apostle,  he  would  have  given  a  wise  re- 
 buke ',  and  one  would  say  that  his  argument  hereon  had 
 been  made  in  season.  For  not  in  lack  of  priests  is  the 
 Nature  That  rules  all,  that  Himself  should  minister  therein. 
 But  since  the  Only-Begotten,  being  God  by  Nature  and 
 receiving  from  the  hands  of  those  who  execute  the  Priest's 
 office  their  ministrations)  hath  descended  unto  the  measure 
 of  those  appointed  unto  the  priesthood,  having  become 
 Man  (as  I  said),  nought  strange  will  it  be  if  He  be  called  by 
 us. High  Priest  too.  Hath  He  not  come  down  in  servant's 
 form,  having  taken  that  is  the  form  of  a  servant,  albeit  Im- 
 press and  Brightness  of  the  Father's  Glory  ?  None  will  doubt 
 it.     When  therefore  He  Who  is  in  His  own  Nature  Free 
 
 John  says,  the  Word  was  made  flesh  ?  note  y]) :  and  Moses  likewise  has  heen 
 
 then  hecame  He  faithful  to  Hi?»  who  lUAde  failhfulin  all  his  house,  Auron  too 
 
 made  Him,  as  man  fulfilling  His  work,  has  been  made  High  Priest,  outlining  in 
 
 as  Himself  said  :   then  was  He  made  himself  too  the  Saviour.     For  as  Aaron 
 
 Apostle,  sent  in  our  behalf  and  for  our  was  not  born  High  Priest  but  became  so 
 
 sakes:  then  was  He  made  High  Priest  many  years  after,  when  he  put  on  the 
 
 o/"o?(r  cow/eMio?i,  offering  the  Confession  long  garment  and  the   ephod  and  the 
 
 of  our  faith  to  the  Father  and  presenting  rest  of  the  priestly  raiment,  which  was 
 
 His  own  Body  as  a  spotless  sacrifice  in  women's  work :  just  so  as  to  Christ  also, 
 
 order  that    He   might   cleanse  all   us  For  He  was  the  Word  in  the  beginning, 
 
 through  Him.     If  therefore  it  be  said  of  but  long  time  after  He  became  High 
 
 the  Son  that  He  hath  been  made/rt(7/(/M/,  Priest  for  us,  taking  on  Him  as  some 
 
 hath  been  made  an  Apostle,  hath  been  long  robe  the  man  out  of  woman,  or  the 
 
 made  an  High  Priest,  let  not  the  expres-  Temple,  in  order  that  by  His  own  Blood 
 
 sion  he  referred  to  His  Being  but  to  the  He  might  cleanse  the  people,  offering 
 
 quality  of  affairs.     For  Paul  too  being  Himself  to  God  as  a  spotless  Lamb  :  for 
 
 a  man  and  existing  already  has  been  He  did  not  sin  nor  was  gtiile  found  in  His 
 
 made  an  Apostle  (not  then  beginning  to  mouth." 
 
 be  when  he  was  called  to  the  apostolate  J   I  have  translated  as  if  it  were  eVi. 
 
 for  existing  previously,  he  was  made  an  irKrii^iv  instead  of  ctTroTrAT/lj)/  following 
 
 Apostle  [these  few  words  are  supplied  the  conjecture  of  the  Roman  Editors, 
 from  the  Munich  MS.  cited  above  p.  57 
 
BeorrjTO'i  KT7]ra)p  an  inexact  exjJrcssion.  89 
 
 as  God,  He  Who  is  in  tlie  Form  and  Equality  of  the  Father,  BooKiii.i. 
 
 has  been  called  bond,  economically  not  thrusting  from  Him 
 
 the  measure  of  those  who  are  under  the  yoke  of  bondage, 
 
 why  dost  thou  fear  to  call  Him  High  Priest  too  by  reason 
 
 of  the  Manhood  ?    for  He  dedicates  ^  us  for  an  odour  of  a  9  Kadiepoi 
 
 sweet  smell  through  faith,  and  Himself  hath  He  offered  for 
 
 us  as  a  most  sweet-smelling  oflFering  to  the  Father. 
 
 But  he  (saying  I  know  not  what)  straightway  subjoins 
 to  these  things,  „ Whence  then  were  God   supposed   by 
 „  them  to  have  been  now  called  High  Priest  Who  need- 
 „  eth  not  sacrifices  for  His  own  advancement  ?  is  the  pos- 
 „  sessor  of    Godhead  taken  from  among  men  appointed  cf.  Heb. 
 „  for  men  in  things  God-ward  ?„     Whence  then  Christ,  ^'  * 
 i.  e.,  the  Word  out  of  God  made  man,  was,  or  why  He  was 
 called.  Apostle  and  High  Priest,  our  discourse  has  already 
 clearly  shewn,  but  I  think  it  right  not  to  leave  unexamined 
 his  unwonted  and  strange  utterance.     For  doth  he  say  that 
 the  Word  out  of  God  is  Possessor  of  Godhead,  even  thoug-h 
 any  should  wish  to  conceive  of  Him  apart  ^  and  without ' «""  ^*- 
 flesh  ?    doth  he  define  His  Godhead  as  other  than  He  ? 
 whereof  I  don't  know  how  (as  he  saith)  He  hath  become 
 possessor,  as  though  it  accrued  to  Him  and  came  to  Him 
 from  without,  although  once  not  God  by  Nature,  like  what 
 was  said  by  that  ancient  woman,  I  mean  Eve,  when  she 
 bare  Seth,  I  gat^  a  man  through  God.     But  this  I  deem  is  Cain, 
 wholly  to  be  spurned  by  him  and  by  all.     Why  then  doth  i.^""  '^' 
 he  speak  with  inexactness,  and  fling  about  Avords  without 
 understanding,  in  matters  so  cogent  ?    would  not  one  earn 
 laughter  and  accusal  of  insanity,  if  one  chose  to  say  that 
 any  among  us  were  the  possessor  of  human  nature,  or  a 
 horse  of  horse-nature  ^  ?   who  then  is  the  possessor  of  God-  -  «'^Tro- 
 head,  who  taken  from  men  is  ordained  in  tilings  to  God-  Ueh.v.l. 
 ward  ?   Haply  he  will  say  severing  into  two  the  One  Christ, 
 Him  that  is  forth  of  the  Holy  Virgin  :  for  to  this  I  sup- 
 pose now  too  is  his  aim  directed '. 
 
 k  (KTTtadfiTjv,  acquired,  became  posses-     were  rerpairTat,  following  the  emenda- 
 gor  of.  tion  of  the  Roman  Editors. 
 
 1  yeypa-TTTat.  I  have  translated  as  if  it 
 
90  Hin  the  Priesthood  Whose  the  Manhood. 
 
 AG.  NEST.      Hath  the  Godhead  then  (tell  me)  become  the  acquisition  ^ 
 
 3  KT9,<ns    Qf  ^  jj^g^jj^  g^nd  hath  it  befallen  any  one  of  us,  to  become  God 
 
 by  Nature  and  in  truth  and  to  be  rich  in  the  excellence 
 
 of  the  Essence  that  is  above  all  and  Supreme  ?  Away  with 
 
 the  ill-counsel,  o  man,  for  none  of  those  accounted  among 
 
 things  generate  may  acquire  and  have  as  his   own  the 
 
 iiiature  of  Godhead  :  His  own  was  the  Body  of  the  Word 
 
 and  as  one  therewith  God  and  Christ  and  Son  and  Lord 
 
 hath  the  creation  worshipped,  and  the  Heavens  do  pi-aise 
 
 Hab.  iii.   and  we  with  them.     For  as  the  Prophet  saith,  Sis  Good- 
 
 *  aperi]     ness  "^  coveved  the  Heavens  and  of  His  Praise  was  the  earth 
 
 full,  not  as  though  a  man  gat  Godhead  (for  how  or  whence 
 
 could  he  ?)  but  that  the  Word  out  of  God  the  Father  had 
 
 « fvirpoff-  come  into  possession^  of  flesh  of  man.     But  be  it  that  he 
 
 as  an'      who  was  talcen  out  of  men  was  owner  of  Godhead  (as  seems 
 
 accrumcnt  ^qq^  ^q  yourself),  how  IS  he  ordained  in  things  to   God- 
 
 ivard,  i.  e.,  as  High  Priest  ?   will  he  therefore  bare  of  the 
 
 Godhead  which  he  gat,  minister  in  the  Priest's  office  to 
 
 God,  or  already  having  it  as  his  own  ?    for  this  and  nought 
 
 else  will  the  saying  that  he  gat  it  signify.     But  if  bare  of 
 
 it,  he  gat  it  not ;  if  having  it  as  his  own,  GodJiead  ™  will 
 
 surely  minister  in  the  Priest's  office  to  God.     Why  then  do 
 
 6  aKvets    you  waudor  distractedly  ^  and  jumble  all  together  and  blush 
 
 7  irapaa-  uot.  Stamping  with  false  mark  '^  the  tradition  of  the  Faith  ? 
 v!^a,vu,v        rpj^g  ^^^^  ^^^  ^^  (j^^  ^^^  Father  hath  cogent  reason 
 
 even  though  He  be  said  to  execute  the  Priest's  Office  be- 
 fore the  Father;  for  He  has  been  styled  Priest  not  apart 
 from  flesh,  but  made  (as  I  said)  as  we,  to  whom  the  glory 
 of  the  priesthood  is  accounted  an  honour. 
 
 In  another  way  too  it  is  not  hard  to  see  that  it  is  the 
 absurdest  possible  thing  and  replete  with  much  folly  to 
 say  that  he  who  was  taken  out  of  men  and  ordained  unto 
 God-ward,  is  possessor  of  Godhead ;  for  if  he  were  taken 
 by  God,  how  possessed  he  the  Nature  Which  took  him  ? 
 for  that  which  is  taken  will  rather  belong  to  him  Avho  took 
 it,  as  a  possession,  not  that  which  is  taken  be  the  posses- 
 
 '"  I  have  adopted  the  conjectural  em-     '  the   possessor   of    Godhead,'   appears 
 endation  of  the  Roman  Editors,  6i6T7}s    more  probable, 
 for   fleoTT/TOS  :    but  fleoTTjTos   kttJtcdp, 
 
Possessed  and  Possessor  not  identical  terms.        91 
 
 sor.  As  for  example,  A  man  has  become  the  possessor  Booidii.i. 
 of  wealth,  or  again  of  skill  unto  anything  :  is  it  not  plain 
 to  all  that  he  will  not  himself  be  the  possession  of  wealth 
 or  again  of  the  skill  that  accrued  to  him,  but  rather  the 
 possessor  of  what  he  has  gotten  ?  but  this  is  I  think  in  no 
 way  doubtful. 
 
 Hence  if  on  enquiring  into  the  mode  of  the  Incarnation 
 of  the  Only-Begotten,  we  find  that  man  became  God  as 
 coming  into  possession  ^  of  Godhead,  let  him  be  called  (after 
 your  phrase)  possessor  of  Godhead,  for  his  hath  the  God-  ^  ^^  ^^, 
 head  become.     But  if  the  Word  being   God   came   into  <j'ei 
 ^possession"  of  the  seed  of  Abraham,  and  being  in  the  form  Heb.  ii. 
 of  the  Father^  hath  become  Man,  receiving  the  servant's 
 form,  how  would  one  not  be  distraught,  if  he  chose  to  say  JPhil-  ii- 
 that  that  which  was  taken  possessed  the  Nature  That  ac- 
 quired it  and  hath  not  rather  become  the  very  own  of  Him 
 Who  took  it  ? 
 
 But  that  he  carries  round  the  force  of  his  own  words 
 and  inventions  and  moreover  the  very  name  of  high  Priest- 
 hood in  unlearned  wise  unto  a  mere  man  born  from  forth 
 a  woman,  bearing  it  away  from  the  Only-Begotten  and 
 Word  That  is  out  of  the  Father,  he  will  make  manifest  by 
 what  follows  too  :  for  he  has  written  again  on  thiswise : 
 
 „  Not  ° Angels  doth  He  take  hold  of,  hut  Abraham's  seed 
 „He  tal-eth  hold  of.     Is  the  Godhead  Abraham^s  seed?  Heb. ii. 
 ,,  Hear  the  following  utterance  too  :   JVherefore  it  behoved  ^^' 
 „  IIim,h.e  saith, I'ji  all  things  to  he  madelike  unto  His  brethren,  ib,  17. 
 „  Had  God  the  Word  any  brothers  like  unto  His  Godhead  ? 
 „Mark  what  is  straightway  joined  on  to  these,  That  He 
 „  might  be  made  a  mercifid  andfaithful  High  Priest  in  things  lb. 
 „to  God-ward,  for  in  that  Be  Himself  hath  suffered  being 
 „  temjpted,  He  is  able  to  succour  them  that  are  tempted,  ib.  18. 
 
 n    iireXd^eTO.    The  whole  foregoing  word  fweSpd^aTO,  took  fast  hold  on,  a 
 
 argument  shews  that  this  is  the  sense  hold  never  to  be  let  go  of. 
 
 which  S.  Cyril  gives  to  eTrtXafxfidvfrai  °  This  passage  is  given  in   full   by 
 
 in  Heb.ii.  16.  In  his  Treatise  De  Recta  Mercator  p.  Ill  Bal.  immediately  after 
 
 /c;t',totheEmperorTheodosius,p.lOfin.  the  foregoing,  which  had  been /row  the 
 
 which  he   again  put  forth   in  a  more  e?ff/(//«  (////re;  a  few  words  are  alsogiven 
 
 popular  form  in  the  shape  of  a  Dialogue  before  the  council  of  Ephesus,  from  the 
 
 to  Hermias,  p.  684,  S.  Cyril  uses  the  sixth  quire,  p.  206  Bal. 
 
92         The  Son  Incarnate  deigns  to  call  us  brothers : 
 
 AG.  NEST.  „  Therefore  He  Who  suffered  is  a  merciful  High  Priest : 
 „  passible  is  the  Temple,  not  the  quickening  God  of  him 
 ,;  that  has  suffered :  the  seed  of  Abraham  is  he  which  is 
 Heb.  xiii.  „  yesterdaij  and  to-day,  as  Paul  saith,  not  He  That  saith, 
 I'  John    }>^'fo'''^  Abraham  was  I  am.     Like  to  his  brethren  in  all 
 viii.  58.        thinsrs  is  he  which  assumed  brother-hood  of  human  soul 
 lb.  xiv.  9. }}  s-nd  flesh  and  not  He  which  saith.  He  that  hath  seen  Me 
 ,,  hath  seen  the  Father.,, 
 K  2  The  Word  therefore  being  God  tooh  (as  he  too  hath  just 
 
 now  confessed)  Abraham's  seed;  how  then  is  he  that  is 
 forth  of  the  seed  of  Abraham   any   longer  possessor  of 
 Godhead,  if  he  were  taken  by  God,  did  not  himself  take 
 Godhead  ?  The  seed  of  Abraham  then  will  by  no  means  be 
 the  Nature  of  Godhead,  but  rather  hath  become  the  Body 
 of  God  the  Word,  according  to  the  Scriptures,  and  His 
 Own,  and  He  Who  in  His  own  proper  Nature  is  uncounted 
 among  the  creation  as  God,  when  He  became  Man  who  is 
 part  of  the  creation,  then,  then  and  with  reason  deigns 
 Ps.  xxii.    He  to  call  us  brothers  saying,  I  will  declare  Thy  Name 
 unto  My  brethren.     But  that  by  reason  of  the  measure  of 
 emptiness,  the  Word  out  of  God  the  Father  hath  descended 
 even  to  having  to  call  those  upon  the  earth  His  brothers, 
 the  most  wise  Paul  will  clearly  shew,  writing  of  Him  and 
 Heb.  ii.     US,  For  both  He  That  sanctifieth  and  they  who  are  being  sanc- 
 '  "'      tified,  are  all  out  of  one,  for  which  cause  He  is  not  ashamed 
 to  call  them  brethren  saying,  I  will  d.eclare  Thy  Name  unto 
 My  brethren.     For  before  the  Incarnation,  exceeding  petty 
 to  the  Word  Which  sprang  of  God  was  the  name  of  bro- 
 therhood with  us  :  but  when  He  had  descended  unto  volun- 
 tary emptiness,  petty  was  it  thus  too,  yet  hath  it  come  fitly 
 in,  for  He  hath  partaken  of  blood  and  flesh  and  of  those 
 in  flesh  and  blood  has  been  styled  Brother.     For  if  He  is 
 see  Schol.  Sanctified  in  that  He  have  become  Man  albeit  God  by  Na- 
 ture and  Himself  the  Giver  of  the  Spirit,  how  if  He  be 
 called  Brother  too,  will  it  not  be  so  said  in  due  order  ?  for 
 for  this  cause  He  hath  become  as  we  that  He  might  render 
 S.  John    us  brothers  and  free,  for  as  many  (it  says)  as  received  Him, 
 '•^^'  ^^-   to  them  gave  He  authority  to  become  children  of  God,  to  them 
 
our  brother  as  Man,  transforms  us  to  he  hrothers  hij  grace.  93 
 
 that  believe  on  His  Name,  which  tuere  begotten  not  out  o/BooKiii.2. 
 blood  nor  out  of  the  ivill  of  the  flesh  nor  out  of  the  will  of  man 
 but  out  of  Qod.  For  the  Word  out  of  God  the  Father  has 
 been  with  us  born  after  the  flesh  that  we  too  might  be 
 enriched  with  the  birth  out  of  God  through  the  Spirit^  no 
 longer  termed  children  of  flesh  but  transelemented  rather 
 into  what  was  above  nature  and  termed  sons  of  God  by 
 grace  :  for  He  has  been  made  as  one  of  us  who  is  by  Nature 
 and  truly  Only-Begotten  Son. 
 
 And  unerring  is  the  word ;  the  Divine-uttering  Paul  will 
 give  us  assurance  thereto,  saying  on  this  wise.  And  because  Gal.  iv. 
 ye  are  sons,  Ood  sent  forth  the  Spirit  of  His  Son  into  your 
 hearts,  crying  Abba  Father.  Why  then  do  you  ofi"er  vio- 
 lence to  the  wisdom  of  the  economy  as  though  it  appeared 
 to  have  been  wrought  in  no  fitting  order,  in  that  you  say, 
 ,,Is  the  God}xQ&di  Abraham's  seed?  had  He  any  brothers 
 „like  to  the  Godhead  ? ,,  Is  not  this  clear  madness  ?  for 
 the  absurdly  enquiring  into  and  bearing  away  unto  blas- 
 phemy, things  so  right  and  unblameable  in  respect  of  the 
 Economy  in  Christ,  what  else  is  it  than  proof  of  the  most 
 utter  distraction  ?  for  confessedly  in  respect  of  the  nature 
 of  the  body  or  of  human  nature  perfect  as  far  as  itself  is 
 concerned,  has  the  Word  out  of  God  the  Father  been  made 
 nice  unto  us  and  in  every  thing  like  save  sin  alone.  But 
 I  will  ask  him  who  says  „  Had  God  the  Word  any  brothers 
 „like  to  the  Godhead?,,  what  idea  (I  pray)  had  the 
 most  holy  Paul  in  his  mind  when  he  wrote  to  certain.  Little  lb.  19. 
 children  of  whom  I  travail  in  birth  again  until  Christ  be 
 formed  in  you,  and  elsewhere  too  to  those  who  through 
 faith  are  perfected  in  spirit.  But  we  all  with  unveiled  face  2  Cor.  iii. 
 reflecting  the  glory  of  the  Lord  are  changed  into  His  image  ' 
 from  glory  to  glory  as  by  the  Lord  the  Spirit ;  now  the  Lord 
 is  the  Spirit,  and  where  the  Spirit  of  the  Lord,  there  liberty  ? 
 Doth  he  therefore  say  this  to  the  Galatians  as  not  having 
 the  impress  ^  in  regard  to.  bodily  freedom,  of  that  which  is  ^  "^ols  tv. 
 of  the  seed  of  David  after  the  flesh,  but  is  he  travailing 
 again  with  them  that  Christ  after  the  flesh  may  somehow  be 
 engraven  on  them  and  formed  in  them  ?  albeit  how  will  not 
 
94  The  good,  brothers  like  Him  because  holy  : 
 
 AG.  NEST,  every  body  (I  suppose)  unhesitatingly  say,  that  all  who  are 
 on  the  earth  are  conformed  one  to  another  and  to  Christ 
 Himself,  in  so  far  as  He  is  conceived  of  as  man,  Who  is 
 both  Man  and  with  us  ?  what  formation  then  ante  Christ 
 was  it  that  was  sought  for  in  them  ?  or  how  are  we  trans- 
 formed from  glory  to  glory,  what  form  leaving,  unto  what 
 are  we  transelemented  ?    Let  therefore  the  Divipe  initia- 
 
 1  Upovp.    Iqy  come  forward  and  teach  us,  the  Priest  ^  of  the  Divine 
 
 ybs 
 
 1  Tim.  ii.  Mysteries,  the  teacher  of  the  Oentiles  in  faith  and  verity  ; 
 
 fiom.viii./or  whom  (says  he)  He  knew,  and  ^predestinated  to  be  con- 
 '  '  formed  to  the  image  of  His  Son,  them  He  also  called.  There- 
 fore (as  I  said  just  now)  in  that  He  was  made  man  and 
 was  of  the  seed  of  Abraham,  we  all  are  conformed  to  Him  : 
 all  therefore  who  are  on  earth,  the  Father  both  fore-knew 
 and  fore-ordained ;  and  these  having  called  He  sanctified 
 and  glorified.  But  verily  not  all  were  fore-ordained,  not 
 all  were  sanctified  or  glorified  : — the  fact  therefore  of  con- 
 formation unto  the  Son  will  not  be  conceived  of  as  exist- 
 ing in  the  nature  alone  of  the  flesh  or  of  manhood,  but  in 
 another  way  also,  and  this  the  blessed  Paul  sets  before  us 
 
 1  Cor.  XV.  saying.  And  as  we  bare  the  image  of  the  earthy  we  shall 
 bear  the  image  too  of  the  heavenly  ;  calling  the  image  of  the 
 earthy,  that  of  our  forefather  Adam,  of  the  heavenly,  that 
 of  Christ.  What  then  first  is  the  image  of  our  forefather  ? 
 proneness  to  sin,  becoming  under  death  and  decay.  What 
 again  that  of  the  heavenly  ?  being  in  no  wise  overcome  of 
 passions,  not  knowing  to  transgress,  not  being  subject  to 
 death  and  decay,  holiness,  righteousness,  and  whatever  are 
 akin  to  and  like  these.  But  these  (I  suppose)  will  befit 
 the  Divine  and  Untaint  Nature  to  possess  :  for  superior 
 to  both  sin  and  decay  is  Holiness  and  Righteousness. 
 Herein  does  the  Word  out  of  God  the  Father  restore  us 
 
 2S.Pet.i.  too,  rendering  u&  jpartakers  of  His  own  Divine  Nature 
 through  the  Spirit. 
 
 He  has  therefore  brothers  like  to  Himself  and  bearing 
 the  image  of  His  Divine  Nature,  in  regard  of  holiness ;  for 
 
 Gai.iv.  thus  is  Christ  formed  in  us,  the  Holy  Ghost  as  it  were 
 transelementing  us  from  things  human  unto  those  that  are 
 
7iot  transformed  into  Oodhead  hut  hatlied  in  Its  Beauty.   95 
 
 His  own.  Therefore  to  us  too  said  the  blessed  Paul,  But  BooKiii.2. 
 YE  are  not  in  the  flesh,  hut  in  the  spirit.  Therefore  the  Sou  ^o"»-'^"^- 
 transfers  not  ought  at  all  of  things  that  have  been  made 
 into  the  Nature  of  His  own  Godhead  (for  that  were  im- 
 possible) :  but  there  is  impressed  on  those  who  have  been 
 made  partakers  of  His  Divine  Nature  through  their  par- 
 taking of  the  Holy  Ghost  the  spiritual  Likeness  with 
 Him,  and  the  Beauty  of  the  Ineffable  Godhead  flashes  upon 
 the  souls  of  the  saints.  Why  then  dost  thou  assigning 
 the  mere  and  alone  likeness  of  the  flesh,  not  blush,  disre- 
 garding the  Divine  and  Spiritual  forming,  yea  rather  taking 
 it  utterly  away  ?  Yet  the  Lord  of  all  and  Only-Begotten 
 God  lowered  Himself  unto  emptiness  for  our  sakes,  that 
 He  might  bestow  on  us  the  Dignity  of  brother-hood  with 
 Him  and  the  Beauty  worthy  of  all  love,  of  His  Innate 
 Nobility  :  and  this  man,  bereaving  us  of  all  that  is  most 
 lovely,  says  that  a  mere  man  hath  become  our  brother  and 
 shews  that  sure  (as  he  supposes)  is  his  account  hereof,  add- 
 ing „  Mark  too  what  is  straightway  joined  on  to  these.  That  Heb.  ii. 
 J,  He  miglit  be  a  merciful  and  faithful  High  Priest  in  things 
 J,  God-ward,  for  in  that  He  Himself  hath  suffered  heing 
 „  tempted.  He  is  ahle  to  succour  them  that  are  tempted. 
 „  Therefore  a  merciful  High  Priest  is  He  That  suffered : 
 „  passible  is  the  Temple,  not  the  quickening  God  of  him 
 „  which  hath  suffered.  „  Therefore  that  by  choosing  thus 
 to  think  and  moreover  daring  to  say  it  too,  he  severs  again 
 into  distinct  hypostases  ^  and  into  two  Persons,  the  Word  '  ^"<^'r<^- 
 from  forth  God  the  Father  and  him  whom  himself  has  just 
 introduced  to  us  as  a  God-bearing  man,  if  so  be  that  one 
 and  apart  by  himself  is  he  that  suffered,  and  another  he 
 that  quickeneth,  I  suppose  that  no  one  whatever  will 
 doubt. 
 
 But  in  another  way  also  is  he  beside  himself,  having 
 quaffed  wine  from,  forth  the  vine  of  Sodom,  and  drunk  with  Deut. 
 error  and  haply  not  even  knowing  what  he  saith  :    for ' 
 where  hath  the  Word  out  of  God  the  Father  been  called 
 (I  shudder  at  saying  it)  the  God  of  Christ  ?    for  there  is  ^^^  ^^^' 
 One  Lord  Jesus   Christ,  and  one  faith  in  Him,  not  as 
 
96  The  Son,  God  and  Man, 
 
 AG.  NEST,  thougli  in  two  distinct  persons,  but  as  tlirougli  one  Bap- 
 tism into  One  Son  and  God  and  Lord,  the  Word  out  of 
 God  the  Father  even  when  He  became  Man.  For  not  be- 
 cause He  became  as  we,  will  He  lose  the  being  God  (how 
 should  He  ?)  nor  yet  because  He  is  God  by  Nature,  doth 
 3  &7rapc£-  He  hold  the  likeness  to  us  inadmissible  ^  nor  will  He  re- 
 Se/cToj/  -  f^  ^^^  being  man ;  but  as  He  hath  remained  in  human 
 nature  God,  so  being  both  in  the  Nature  and  Pre-eminence 
 of  the  Godhead,  none  the  less  is  He  Man.  Both  therefore 
 in  the  Same,  and  One  God  and  Man  is  Emmanuel. 
 
 But  this  good  man  rejecting  the  mode  of  the  Economy 
 
 ■»  rh.  av-    as  uncomcly,  removeth  from  God  the  Word  the  human  ^, 
 
 paiirii^a    ^^^^  ^^  ^^^  ^^  ^^^^  ^^  clcarly  seen  to  have  in  no  way 
 
 aided  our  condition.  For  he  says  that  not  He  became  an 
 Hel).  ii.  High  Priest  both  Merciful  and  Faithful,  but  allots  this 
 1^*  i-ather  to  him  that  suffered  as  being  other  than  He.     Yet 
 
 how  should  he  not,  if  he  had  desired  to  be  a  wise  initiator, 
 5  mpoiffiv  have  made  an  exact  muster  ^  of  the  expressions  and  ideas 
 
 that  are  in  the  God-inspired  Scripture  and  considered  that 
 
 this  is  a  thing  which  is  both  truly  God-befitting  and  not 
 ^Kiviffei,  apart  from  what  befits  and  beseems  the  emptying^:  and 
 ptleT^'     ^^^  "^6  "^^^^  ^^y  ^^  briefly  as  we  can. 
 Himself,       The  God  of  all  uttered  the  Law  to  them  of  old,  Moses 
 
 Phil.  11.  _  ^ 
 
 7.  being  mediator.     But  there  was  not  in  the  Law  the  power 
 
 Heb.  vii,  of  achieving  good  without  any  blame,  to  those  who  wished 
 
 lb.  viii.    it  (for  it  hath  ])  effected  nothing).     But  neither  was  the  first 
 
 2  Cor.iii.  Covenant  ioxxudifaidtless,  but  the  all-wise  Paul  called  it  the 
 
 Rom  iii    '^^ii^i^^Ti'V  of  condemnation  p.    I  hear  him  say.  We  hnow  that 
 
 19,  20.      ivhat  things  soever  the  law  saith,  it  saith  to  them  ivho  are 
 
 under  the  law,  that  every  mouth  may  he  stoj)ped  and  all  the 
 
 world  may  hecome  under  sentence  before  God,  because  by  the 
 
 deeds  of  the  law  there  shall  no  flesh  be  justified  in  His  sight, 
 
 Ib.iv.i5.  (for  the  Law  worheth  unto  wrath,  and  the  Letter  hilleth),  and 
 
 2  Cor.  111.  g^g  himself  somewhere  saith,  He  that  despised  Moses'  law 
 
 Heb.  X.     dieth  without  inercy  under  two  or  three  witnesses.     Seeing 
 
 therefore  that  the  Law  condemneth  them  that  sin  and  de- 
 
 P  The  present  text   has  KaTaKpina  Se  SiaKoyias,  condemnation  of  ministry,  I 
 have  translated  KaraKpiuaTos  Se  StaKOfia, 
 
Merciful  and  Faithful.  97 
 
 creeth  sometimes  the  uttermost  punishment  to  them  that  BooKiii.2. 
 disregard  it,  and  in  no  wise  pitieth,  how  was  not  the  mani- 
 festation to  them  on  the  earth  of  a  Compassionate  and 
 truly  Merciful  High  Priest  necessary  ?  of  One  Who  should 
 make  the  curse  to  cease,  should  stop  the  condemnation  and  .     , 
 free  sinners  with  forgiving  i  grace  and  with  the  bending "  o-tu,  as- 
 of  clemency  ?  for  I  (He  says)  am  He  that  blotteth  out  thy  isa,  xliiL 
 transgressions  and  will  not  rememher.     For  we  have  been     ' 
 justified  by  faith  and  oiot  out  of  the  works  of  the  Law,  as  it  Gal.  ii. 
 is  written.     On  Whom  then  believing  are  we  justified?  is     ' 
 it  not  on  Him  who  suffered  death  for  us  after  the  flesh  ?  is 
 it  not  on  One  Lord  Jesus  Christ  ?  have  we  not  on  declaring 
 His  Death  and  confessing  ^  His  Resurrection  been   re-  » i.  e.,  in 
 deemed  ?    If  therefore  we  have  believed  on  a  man  like  us    ^^  ^'"" 
 and  not  rather  on  God,  the  thing  is  man-worship,  and  con- 
 fessedly nothing  else :    but  jf  we  believe  that  He  That 
 suffered  in  the  flesh  is  God,  Who  hath  been  made  also  ouv  i  s.  Pet. 
 High  Priest,  we  have  no  ways  erred,  but  acknowledge  the  '^"  ^* 
 Word  out  of  God  made  Man :  and  thus  is  required  of  us 
 faith  God-ward,  Who  putteth  out  of  condemnation  and 
 
 freeth  from  sin  those  that  are  taken  thereby.     For  the  S.  Matt. 
 
 ,       ,         ,        ix.6. 
 Son  of  man  hath  authority  on  the  earth  also  to  forgive  sins, 
 
 as  Himself  too  saith.  Contrasting  therefore  with  the  sal- 
 vation and  grace  that  is  through  Christ  the  harshness  (so 
 to  speak)  of  the  law's  severity,  we  say  that  Christ  was 
 made  a  Merciful  High  Priest.  For  He  was  and  is  God 
 Good  by  Nature  and  Compassionate  and  Merciful  always, 
 and  hath  not  become  this  in  time  but  was  so  manifested 
 to  us.     And  He  has  been  named  Faithful  ■",  as  abiding  what 
 
 1  a.fivr)<T LKaK(f ,  cf.  in  Micah  vii.  18.  faith,  for  it  is  true  and  is  not  otherwise. 
 
 passetli  by  the  transgression.  Accordingly  the  words,  who  is  faithful 
 
 >■  "  The  sacred   writers  .  .  .  acknow-  to  Him  That  made  Him,  implies  no  pa- 
 
 ledged  two  senses  of  the  woTdfaithfiil  in  rallel  with  others,  nor  means  that  by  hav- 
 
 Scripture,  first  believing,  then  trustwor-  ing  faith  He  became  well-pleasing :  but 
 
 thy,  of  which  the  former  belongs  to  man,  that,  being  Son  of  the  True  God,  He  too 
 
 the  latter  to  God.    Thus  Abraham  was  is  faithful  and  ought  to  be  believed  in 
 
 faithful  because  he  believed  God's  word;  all   He   says   and   does,    Himself    re- 
 
 and  God  faithful,  for,  as  David  says  in  maining  unalterable  and   not  changed 
 
 the  psalm.  The  Lord  is  faithful  in  all  by   His    human    economy  and    fleshly 
 
 His  words,  or  is  trustworthy  and  cannot  presence."  S.Athanasius  against  the  Ari- 
 
 lie.     Again,  If  any  faithful  wornan  have  ans  ii.  6.  p.  289  O.T.     "Faithful  be- 
 
 widows,  she  is  so  called  from  her  right  cause  Onely  (ij.6viij.os)  and  lasting  and 
 
 faith;  hnt.  It  is  a  faithful  saying,\)ecaxi&e  trusty  unto  the  faith  of  His  Promises." 
 
 what  He  hath  spoken  has  a  claim  on  our  S.  Cyril  de  recta  fide  to  the  Empresses 
 
 H 
 
98   Faithful,  passing  not  away ;  High  Priest,  offering  Himself. 
 
 AG.  NEST.  He  is  always,  according  to  what  is  said  of  the  Father  Him- 
 1  Cor.  X.  self  too,  But  God  is  faithful  Who  ivill  not  svffer  you  to  he 
 ^^'  tempted  above  that  ye  are  ahle. 
 
 A  merciful  and  faithful  High-Priest  therefore  has  Emma- 
 Heb.  vii.  nuel  been  made  unto  us;  for  (as  Paul  saith)  the  one  were  many 
 2^"~2^*     priests  because  they  were  by  death  hindered  from  remaining^ 
 He,  because  He  continueth  for  ever,  hath  a  priest-hood  that 
 passeth  not,  wherefore  He  is  able  to  save  also  unto  the  utter- 
 most them  that  come  unto  God  through  Him,  ever  living  to 
 intercede  for  them.    That  the  Word  out  of  the  Father  hath 
 remained  God,  albeit  made  priest,  as  it  is  written,  on  ac- 
 count of  the  fashion  and  mode  that  befitteth  the  Economy 
 with  flesh,  the  word  of  the  blessed  Paul  hath  been  sufficient 
 Ib.viii.  1,  unto  our  full  assurance,  for  he   said  again,  Now   of  the 
 ^'  thinqs  which  have  been  said  this  is  the  sum,  We  have  such 
 
 an  High  Priest,  Who  sat  at  the  Bight  Hand  of  the  Throne 
 of  the  Majesty  in  the  heavens,  a  Minister  of  the  sanctuary 
 and  of  the  Very  Tabernacle  ivhich  the  Lord  pitched  and  not 
 man.     View  therefore  view  the  Word  Which  sprang  of 
 God  illustrious  as  God  in  supremest  excellencies  and  in  the 
 Seat  of  Godhead,  and  the  Same  executing  the  Priest's 
 Office  as  man  and  offering  to  the  Father  no  sacrifice  of 
 earth  but  Divine  rather  and  spiritual  and  how  He  has  Hea- 
 Ib.vii.i6.  ven  as  His  Holy  Tabernacle.     For  not  after  the  law  of  a 
 carnal  commandment  has  He  been  made  High  Priest,  but 
 after  the  poiver  of  cm  indissoluble  life,  as  it  is  written.  Faith- 
 9  f';^f'-      ful  therefore  is  He  in  this  too,  and  sure  ^  to  them  who  come  to 
 77U0S       Him,  that  He  is  able  full  easily  to  save  them  quite,  for  with 
 lb.  X.14.  His  own  Blood  and  with  One  Offering  liath  He  perfected  for 
 ever  them  that  are  sanctified.     For  this  I  deem  doth  the 
 Ib.ii.i8.  iioly   Paul  shew  us  saying,  for  in  that  He  Himself  hath 
 suffered  being  tempted.  He  is  able  to  succour  them  that  are 
 tempted.     Why  then  unrecking  of  thoughts  which  pertain 
 unto  piety  and  straying  from  words  of  rightness  and  truth, 
 does  he  say,  „  He  That  suff'ered  is  a  Merciful  High  Priest, 
 
 Pulcheria  and  Eudocia,  §  5,  p.  135  d.  through  Him  to  God,  and  the  Father 
 "He  is  called  faithful  because  He  is  too  has  been  called  faithful."  lb.  §  18,  p. 
 able  to  save  always  them  who  approach    1-18  fiia. 
 
Yesterday  to  day  and  for  ever  hetoJien  God.  99 
 
 „  Passible  tlie  Temple,  not  the  Life-giving  God  of  Him  BooKiii.3. 
 ,,  "Who  suflFered?  „ 
 
 That  the  Word  of  God  then  hath  of  His  own  Will  suffered 
 in  the  flesh  for  our  sakes,  shall  be  shewn  in  its  own  time :  book  5 
 but  that  he  is  severing  the  Inseverable  and  setting  forth 
 two  christs  by  the  effect  of  his  ideas,  even  though  he  clearly 
 say  One  Christ,  he  shall  be  no  less  convicted  through  what 
 has  been  forthwith  subjoined,  for  he  said  again, 
 
 „  Abraham's  seed  is  He  Who  was  yesterday  and  to-day,  Heb.  xiii. 
 „  according  to  the  voice  of  Paul,  not  He  Who  saith,  Bpfore  g  j^^j^j^ 
 „Ahraliam  ivas,  I  am.     Like  to  His  hrethren  in  all  things,  vm.  58. 
 „  He  Who  assumed  brotherhood  of  human  soul  and  body, 
 „  not  He  Who  saith.  He  that  hath  seen  Me  Jiatli  seen  the  lb.  xiv.  9. 
 „  Father.    He  was  sent  Who  is  consubstantial  with  us  and 
 „  has  been  anointed  to  preach  remission  to  the  captives  and  s.  Luke 
 „  recovery  of  sight  to  the  Hind,  for  tlie  Spirit  of  the  Lord  is  ^^'     ' 
 „  upon  Me,  wherefore  He  anointed  Me. ,, 
 
 Thou  severest  therefore  into  two  again  and  that  patently,     §  3 
 
 then  how  art  thou  not  convicted  of  being  sensual  and  hav-  S.  Jude 
 
 .      .  .  19 
 
 ing  not  the  Spirit,  as  saith  the  disciple  of  the  Saviour  ?  but 
 
 the  might  of  the  Truth  will  array  itself  (o  man)  against  thy 
 
 words.     For  we  affirm  that  the  Word  Himself  out  of  God 
 
 the  Father  took  hold  of  Abraham's  seed,  and  made  His  own 
 
 body  having  a  reasonable  soul  the  body  which  was  assumed 
 
 of  the  holy  Virgin.     And  verily  by  true  union  do  we  say  that 
 
 One  and  the  Same  is  He  Who  was  yesterday  and  to-day  and  Heb.  xiii. 
 
 for  ever,  and  Who  before  Abraham  Divinely,  was  made  man 
 
 after  and  underwent  birth  of  a  woman.  Hence  He  will  not  lie 
 
 in  saying.  Verily  L  say  unto  you,  Before  Abraham  was  I  am.    S.  John 
 
 But  he  does  not  the  least  understand  what  yesterday 
 
 and  to-day  and  for  ever  is.     For  that  he  may  shew  that 
 
 the   Word   of  God  is  Eternal  and  that  by  Nature   and 
 
 superior  to  change  and  turn,  even  though  He  have  been 
 
 made  Man,  he  parted  the  whole  of  time  into  three  periods, 
 
 and  puts  yesterday  of  past  time,  to-day  of  the  present,  and 
 
 for  ever  of  the  future.     But  this  boorish  man  against  reason 
 
 [says]  that  yesterday  and  to-day  are  spoken  by  him  of  a 
 
 H  2 
 
100         The  Baptist  ivitnesses  to  a  Mau,  yet  Prior : 
 
 AG.  NEST,  common  man,  not  considering  that  it  will  full  surely  shew 
 Him  to  have  been  older  and  pre-existent  to  His  own  Birth,  if 
 He  were  at  all  oi  yesterday,  which  is  indicative  of  time  past. 
 That  not  one  is  He  that  is  yesterday  and  to-day,  Jesus  Christ, 
 another  He  Who  saith,  before  Abraham  ivas  I  am,  but  One 
 and  the  Same  by  a  true  Union^  the  Word  having  been  made 
 Man  as  we  and  having  preserved  to  His  own  Nature,  even 
 when  He  was  made  man,  the  being  without  beginning  in 
 time,  one  may  see  and  that  without  trouble,  in  the  God- 
 inspired  Scripture.     For  as  the  blessed  Evangelist  John 
 
 S.Johni,  saith  of  Christ  the  Saviour  of  us  all,  John  heareth  witness 
 of  Him  and  hath  cried  saying,  He  That  cometh  after  me  has 
 been  made  ^  before  me,  for  He  was  before  me,  9,nd  again, 
 
 lb.  29,30.  The  next  day  he  looheth  at  Jesus  coming  unto  him  and  saith, 
 Behold  the  Lamb  of  God  Which  talceth  away  the  sin  of 
 the  world.  This  is  He  of  Whom  I  said.  After  me  cometh  a 
 Man  Which  has  been  made  before  me,  for  He  was  before  me. 
 Thou  seest  then  and  that  very  clearly  the  Divine-uttering 
 Baptist  calling  Jesus  a  Man  and  coming  after,  as  being  late- 
 born  and  after  him,  yet  preceding  him  and  pre-existing^ 
 for  this,  I  deem,  the  words,  for  He  was  before  me  and  has 
 been  made  before  me,  mean.     How  then  if  He  is  a  Man,  is 
 
 8  yeyoviv,  has  been  made,  or  has  he-  that  He  is  Word,  the  second  place  as 
 
 come.  S.Cyril  in  his  commentaryappears  to  the  flesh,   even  though  out  of  His 
 
 to  understand  the  word  in  the  sense  of,  fulnessha,ve  all  the  saints  partaken  :  for 
 
 has  surpassed  my  7neasM-e  and  come  to  be  alone  full  is  the  Godhead  as  It  saith 
 
 before  me,  though  I  was  before  Him.  in  through  the  voice  of  Isaiah  [the  allusion 
 
 time;  the  latter  words /or //e  was  before  is  to  Isaiah  i.  11,  TrA-fipTjs  et/j-i  which  S. 
 
 jwe,  i.e.  as  God,  giving  the  reason  of  His  Cyril  read  separately  from  the  words 
 
 surpassing  John  the  Baptist's  measure  following,  as  his  citations  beginning  with 
 
 and  calling.     See  S.  Cyril  on  S.  John  i.  the  words   following   in  Glaph.  19  a, 
 
 15,  pp.  98,  99  :  pp.  113  sqq.  O.T.  on  S.  John  140  b  shew]  :  to  It  Alone 
 
 Elsewhere  S.Cyril  says,  "we  must  will  pertain  rendering  others  partakers 
 
 therefore  attribute  to  Him  even  with  flesh  of  Itself  out  of  Its  own  fulness.     This 
 
 the  seniority,  as  God  by  Nature  united  Christ  hath  done.     There  is  therefore 
 
 to  flesh,  and  in  the  habit  of  communi-  One  Son  and  Lord,  the  Word  out  of  God 
 
 cating(«:oii/o7roi€7r)to  His  own  Body  the  made  flesh,  the  same  God  alike  and 
 
 goods  of  His  proper  Nature."  de  recta  Man.      The  following   will  have  the 
 
 fide  to  the  Emperor,  p.  39  b,  retained  same  meaning :    This  is  He  of  whom  I 
 
 in   de   Incarnatione   Unigeniti   711   b.  said.  After  me  cometh  a  man  who  has  been 
 
 "  John  says  of  Christ,  '  He  who  cometh  made  before  me  for  He  ivas  prior  to  me. 
 
 after  me,  i.  e.   He  who  is  manifested  For  lo  calling  Him  a  man  and  coming 
 
 after  me,'  Whom  he  himself  heralded,  after,  he  says  that  He  is  first  {irpwrov) 
 
 *  has  been  made  before  me,'  i.  e.  pre-  as  God.     For  in  the  beginning  was  the 
 
 ceding  in  glory  ;  for  He   was  first   in  Word  and  the  Word  was  God."  de  recta 
 
 Being  also  as  God.    How  then  is  he  who  fide    to    the   Princesses    Arcadia    and 
 
 is  after  Him  before  Him  in  time?  be-  Marina  113  b  c  d.  See  also  below  Quod 
 
 cause  the  Word  was  God  and  has  been  iinus  Christus. 
 made  flesh,  having  the  precedence  in 
 
Christ  witnesses  to  Himself.  101 
 
 He  conceived  of  as  pre-existing  and  is  said  to  be  before  BooKiii.3. 
 him  who  had  the  start  of  Him  in  time  and  had  his  birth  in 
 the  flesh  older  than  His  ?  For  if  this  were  said  of  a  man 
 like  us^  every  body  would  (I  suppose)  be  at  a  loss  to  defend 
 it,  but  in  regard  to  Christ  the  Saviour  of  us  all,  there  is  no 
 difficulty.  For  He  Who  is  out  of  God  makes  His  own  the 
 birth  of  His  own  flesh,  yet  is  He  not  ignorant  that  He  is 
 Maker  of  the  worlds  and  hath  pre-existence  as  God,  and 
 is  Co-eternal  with  His  own  Father.  For  we  do  not  say 
 that  He  hath  His  Being  contemporaneous  with  the  birth  of 
 His  own  body,  but  was  (as  I  said)  inefiably  begotten  of  the 
 Essence  of  God  the  Father.  Therefore  having  His  Being 
 before  Abraham  as  God  even  though  He  was  made  Man, 
 He  will  not  speak  falsely  in  saying,  as  One  in  truth  both 
 Son  and  Lord,  Before  Abraham  was  I  am. 
 
 And  marvel  not  if  He  hath  apportioned  to  His  own  Na- 
 ture the  being  before  Abraham,  but  consider  rather  that 
 albeit  He  had  taken  a  body  of  the  holy  Virgin,  He  said  to 
 Nicodemus,  If  I  have  told  you  earthly  things  and  ye  believe  s.  John 
 not,  how  shall  ye  believe  if  I  tell  you  heavenly  things?  and^^^'  '  ' 
 no  man  hath  ascended  up  into  heaven  but  He  That  came  down 
 from  Heaven,  the  8on  of  Man,  albeit  He  was  called  son  of 
 man  too,  born  of  a  woman  after  the  flesh.  Will  He  then 
 be  false  in  saying  that  there  hath  come  down  from  Heaven 
 the  son  of  man,  i.  e.,  Himself  ?  Not  so,  for  He  is  Himself 
 the  Truth.  How  then  will  the  son  of  man  be  rightly  con- 
 ceived of  as  from  above  ?  because  the  Word  being  God  and 
 out  of  the  Essence  That  is  above  all,  is  said  to  have  come 
 down  and  to  have  taken  the  servant^s  form.  Therefore 
 He  converseth  with  us,  not  as  any  longer  bare  ^  Word,  but  i  yv/xuhs, 
 man  as  we,  and  as  already  conceived  of  as  One  with  the  flesh!  "^ 
 Flesh  united  to  Him.  And  as  by  reason  of  what  beseemeth 
 the  emptiness.  He  maketh  His  own  all  that  belongs  to  His 
 own  Flesh,  albeit  by  Nature  unembodied ;  so  Himself  being 
 from  above  and  out  of  Heaven,  He  allotteth  again  the  com- 
 ing from  above  to  Himself  even  when  He  hath  been  made 
 Man,  even  though  He  hath  been  born  according  to  the  flesh 
 with  us  of  a  woman.    The  properties  therefore  of  the  human 
 
102         Son  Father's  Image  as  God,  as  Man  lihp.  us. 
 
 AG.  NEST,  nature  have  become  the  very  own  of  the  Word,  those  again 
 of  the  Word  Himself,  the  very  own  of  the  human  nature  : 
 for  thus  is  conceived  of  One  Christ  and  Son  and  Lord. 
 
 "-KaivoTd-      gy|.  sijice  this  innovator^  has  added  that  ,,  Z?'^e  to  His 
 
 uos 
 
 „  brethren  in  all  things  is  He  Who  assumed  brotherhood  of 
 
 ^:  «^"^"    ,,  human  soul  and  flesh,  not  He  Who  saith.  He  that  hath  seen 
 XIV.  y.      ''  ' 
 
 „  Me  hath  seen  the  Father,  „  come  now  let  us  again  consider 
 
 as  we  can  what  it  is  which  he  here  saith.     For  that  the 
 
 3  xapa-     Son  is  the  Image  and  Impress  ^  of  God  the  Father,  he  too 
 
 ''^'"'        hath  confessed  :  who  again  „  He  is  Who  of  human  soul  and 
 
 „  body  assumed  brotherhood,  „  i.  e.,  with  us,  let  him  come 
 
 forward  and  teach;  for  no  one  would  say  that  a  man  like 
 
 us,  such  as   (for  example)  Barnabas  or  Paul  or  any  other 
 
 of  those  who  are  reckoned  among  men,  would  be  said  to 
 
 take  brotherhood  of  human  soul  and  body,  as  though  he 
 
 were  ought  else  than  this,  and  so  took  it,  but  he  is  so 
 
 see  above  rather  in  being  what  he  is.     Not  one  therefore  who  is  man 
 
 pp.16,  o  . 
 
 33,  64       could  be  conceived  as  taking  the  being  what  he  is,  as 
 
 though  it  were  other  than  he :  but  it  will  beseem  rather 
 
 the  Word  which  sprang  forth  of  God,  having  no  rank 
 
 \oyovs    among  us  in  regard  to  the  count  *  of  His  own  Nature,  to 
 
 take  „  brotherhood  of  human   soul  and  body  „  with  us. 
 
 And  the  word  of  the  truth  contends  on  our  side  and  the 
 
 tradition  of  the  undefiled  Faith.     It  holds  then  that  God 
 
 the  Word  in  the  Form  of  God  the  Father  has  been  made  our 
 
 Brother  in  all  things,  taking  „  brotherhood  of  human  soul 
 
 lb.  „  and  body,  „  and  will  not  speak  falsely  in  saying,  He  that 
 
 hath  seen  Me  hath  seen  the  Father.     For  if  any  among  us 
 
 had  fallen  into  such  unlearning  in  his  ideas  as  to  suppose 
 
 that  God  the  Father  Himself  Which  is  in  Heaven  must 
 
 needs  come  down,  even  to  the  having  likeness  with  us  (I 
 
 mean  bodily) ;  he  might  well  have  feared  lest  that  when 
 
 Christ  says.  He  that  hath  seen  Me  hath  seen  the  Father,  he 
 
 might  be  imagining  that  He  too  out  of  Whom  He  is,  was  in 
 
 form  as  we,  and  in  fashion  of  body.     But  since  when  He 
 
 was  made  man,  He  preserved  the  being  God,  and  holdeth 
 
 ■KoillZl',    t^6  Beauty  of  His  own  Nature  untarnished  ^,  I  would  no 
 
 ZuiMn''  '^^^^^  shrink  from  saying  that  He  possesseth  likeness  with 
 
 ished 
 
Some  of  the  Jews  confessed  two  Generations,  yet  perplexed.    103 
 
 us,  in  respect  of  His  being  man  as  we,  AYlio  is  of  soul  and  BooKiii.3. 
 body,  albeit  God  by  Nature  and  Impress  of  tlie  Persou  of 
 Him  ^Yho  hath  begotten  Him.  One  therefore  and  the 
 Same  is  He,  like  to  His  brethren  after  the  flesh,  yet  shew- 
 ing in  His  own  Nature  Him  too  Who  begat  Him,  in  regard 
 I  say  to  His  being  God. 
 
 But  this  man  doth  not  understand  this  (whence  should 
 he  ?)  but  adulterating  (so  to  speak)  the  plan  of  the  mystery 
 which  is  right  and  unalloyed,  he  introduces  to  us  one  and 
 another  christ,  and  caught  in  Jewish  accusals,  perceives 
 not  where  he  is  nor  in  what  reach  of  ills  he  hath  come. 
 For  they  of  the  blood  of  Israel  heard  God  crying  aloud 
 through  one  of  the  holy  Prophets  respecting  Emmanuel, 
 And  THOU  Bethlehem  house  of  Ejjhratha,  little  art  thou  to  he  Mic.  v.  2. 
 among  the  thousands  of  Judah  ;  out  of  thee  shall  He  come 
 to  Me  to  be  ruler  in  Israel,  and  His  goings  forth  from  the  he- 
 ginning  from  the  days  of  eternity:  and  again.  His  ^ewe- isa.  liii.S, 
 ration  ivho  shall  tell  ?    hecause  His  life  is  raised  from  the 
 earth.     And  they,  no  wise  understanding  the  mystery  nor  ^gg  on 
 yet  knowing  that  albeit  God  by  Nature  and  having  the  ^.-/"^" 
 origin  of  His  Being  Invisible  and  la  comprehensible,  Hepp-5i7, 
 was  called  Bethlehemite  as  being  there  born  after  the  flesh 
 out  of  the  root  of  Jesse  and  David,  said  one  to  another.  Is  g  j^j^^ 
 not  this  He  Whom  they  seek  to  Mil  ?    lo,  He  speaheth  boldly  I^'*  ^^~ 
 and  they  say  nothing  unto  Him  ;  do  the  rulers  know  that  This 
 Man  is  the  Christ  ?     Yet  we  know  this  Man  whence  He  is, 
 but  Christ  when  He  cometli,  no  man  hnoweth  whence  He  is. 
 For  they  heard  (as  I  said)  the  Prophet  saying  plainly.  His 
 generation  who  shall  tell  ?  and  that  He  hath  His  goings  forth 
 or  His  Being  before  every  age.     View  again  (I  pray)  the  e  i^^pov. 
 vastness  of  Jewish  stupor  ^  :  for  on  saying  The  Christ  ivhen  1^1^27. 
 He  cometh,  no  one  hnoweth  whence  He  is,  they  said  again 
 one  to  another.  Of  a  truth  this  is  the  Prophet :  others  (it  ib.40— 
 says)  said,  Shall  Christ  come  out  of  Galilee?  said  not  the 
 Scripture  thai  out  of  the  seed  of  David  and  from  Bethlehem 
 the  village  where  was  David,  the  Christ  cometh  ?  Seest  thou 
 how  they  stagger,  confessing  both  His  being  apart  from 
 beginning,  Divinely,  and  His  fleshly  Generation  in  time  ? 
 
104  Explanation  of  it.  TJie  Son  sent  consubstantial  with  us, 
 
 AG.  NEST.  But  tliey  would  not  have  been  carried  away  into  mis-coun- 
 sel tlins  extra vagantj  if  they  had  known  truly  that  the  Word 
 being  God,  proceeded  Man  out  of  the  root  of  Jesse  and 
 David  and  of  the  holy  Virgin,  and  that  the  Lord  of  earth 
 and  Heaven  and  of  all  was  called  a  Bethlehemite  too,  for 
 
 2Cor.viii.  jjg  g^jared  poverty  with  us  heing  Rich,  as  it  is  written. 
 
 7  repdpfl-  Why  therefore  plunging  thee  in  the  sleights  "^  of  the 
 Jews  dost  thou  both  deem  and  say  what  it  is  neither  law- 
 ful to  say  nor  yet  harmless  to  conceive  of  ?  confess  with  us 
 One  Christ,  and  do  not  severing  into  two  again  say  this, 
 „  He  was  sent  that  is  consubstantial  with  us  and  has  been 
 „  anointed  to  preach  remission  to  the  captives  and  recovery  of 
 ,,  sight  to  the  blind.  „     Whither  then  will  go  the  word  of 
 
 ^Tuveeri-  the  divines^,  who  have  been  initiators  of  all  under  Heaven? 
 for  they  have  cried  aloud  that  the  very  Word  out  of  God 
 the  Father,  was  made  Saviour  and  Eedeemer  of  all,  not  as 
 though  a  man  other  than  He  were  mediating,  like  as  Moses, 
 but  rather  as  come  down  to  us  in  bodily  likeness  and  form, 
 for  thus  *  has  He  been  anointed  as  High  Priest  and  Apostle. 
 
 s.  John    And  indeed  He  rebuked  the  Jews  saying,  Is  it  not  loritten 
 
 ^-  ~  •  {ii  your  Law,  I  said.  Ye  are  gods  ?  if  he  called  them  gods  to 
 whom  the  word  of  God  came  and  the  scripture  cannot  he 
 broken  :  Him  Whom  the  Father  sanctified  and  sent  into  the 
 world,  do  YE  say  [to  Him],  thori  hlasphemest,  because  I 
 said,  I  am  the  Son  of  God  ?  why  (I  pray)  shall  we  put  Him 
 Who  abased  Himself  unto  emptiness  that  He  might  save 
 all  under  Heaven,  forth  of  the  most  God-befitting  and 
 truly  admirable  achievements  that  have  been  wrought  unto 
 US-ward,  by  saying  that  there  has  been  sent  some  other 
 than  He  consubstantial  with  ourselves  ?  albeit  how  were  it 
 not  better  to  say  and  thus  to  chuse  to  think,  that  He  has 
 been  both  sent  and  hath  been  made  consubstantial  with 
 us,  i.  e.,  man :  yet  abiding  Consubstantial  with  God  the 
 Father  Himself  too,  as  He  is  both  conceived  of  and  was 
 and  is  God  ?  for  He  is.  He  is  what  He  was,  even  when  He 
 assumed  the  humanity,  and  having  sameness  of  Essence 
 with  God  the  Father  Which  is  in  Heaven,  He  grasped  in 
 
 '  thus;  I  have   amended  ovtws  for  ovtos. 
 
yet  also  with  the  Fatlier,  to  give  us  His.  105 
 
 wisdom  the  likeness  witli  us  too ;  as  Mediator  too  has  He  BooKiii.3. 
 been  set  forth,  combining  through  Himself  unto  an  union 
 of  relation  ^  things  completely  dissevered  one  from  another  ^^^^'^'' 
 as  to  the  plan  of  their  nature.     For  He  being  God  by 
 Nature  has  been  made  man  in  truth,  that  we  too  might  be 
 called  offspring,  no  more  of  the  first,  that  is,  of  the  earthy,  Acts  xvii. 
 to  whom  it  was  said  by  God,  Earth  thou  art  and  unto  earth  Gen.  iii. 
 shalt  thou  return,  who  conducteth  even  unto  death,  but  of 
 the  second,  from  above  and  out  of  Heaven,  Christ  I  mean 
 Who  bringeth  us  again  unto  purest"  life,  and  rendereth 
 incorrupt  that  which  is  holden  of  death  and  freeth  from 
 sins  that  which  was  enfoldeu  by  the  toils  of  sin.    Thus  saith 
 somewhere  the  Father  Himself  to  the  Son,  Behold  I  have  isa.  xlii. 
 given  Thee  for  a  Covenant  of  the  race''  for  a  Light  of  the   ''' 
 Gentiles,  to  ojjen  the  eyes  of  the  blind,  to  bring  forth  of  chains 
 the  bound  and  of  the  prison-house  them  that  sat  in  darkness; 
 andag-ain  by  the  voice  of  Isaiah,  The  beasts  of  the  field  shall  lb.  xliii. 
 honour  Me,  the  Sirens  and  the  daughters  of  the  ostriches^, 
 because  I  gave  water  in  the  wilderness  and  rivers  in  the  thirsty 
 land  to  give  drink  to  Mine  offspring,  chosen,  My  people  ivhom 
 I IV on^  for  Myself,  to  declare  My  Virtues.     The  which  un-  'xepieiro;- 
 derstanding  very  well  of  those  of  the  Gentiles  called  through  ^'^"■^^" 
 faith  unto  true  knowledge  of  God,  the   Divine-uttering 
 Peter  writeth  and  saith.  But  ye  are  a  chosen  race,  a  royal  i  s.  Pet. 
 priesthood,  an  holy  nation,  a  peculiar  people"^ ,  that  ye  should  "•  '     • 
 tell  out  the  Virtues  of  Him   Who  calleth  you  out  of  dark- 
 ness into  His  wondrous  light,  of  old  not  a  people,  but  now 
 a  people. 
 
 But  if  as  seems  good  to  thee  to  think  and  say,  ,,  he  was 
 „  sent  who  is  consubstantial  with  us,  „  no  longer  with  the 
 Father,  in  no  wise  have  we  been  made  partakers  of  the 
 
 "  oLKTipaToy,  without  spot  or  mixture  the  Incarnation, 
 
 of  ought  that  is  not  life.  "  cf.  daughters  of  the  owl  in  the  mar- 
 
 ^  yivovs,  the  race,  used  of  the  Jews  gin  of  the  Lnglish  Bible, 
 
 in  contrast  with  the  Gentiles,  as  we  too  y  \ahs  els  TrepnroiTjcrii',  a  people  for  ac  ■ 
 
 translate  the   people;    and  as  S.Paul  qiiis/tion,comTpa.Te  \a6v  fxovtvTTepieTroi- 
 
 to  Agrippa  says  that  our  Lord  spake  to  7icrdfj.r]i>,  My  people  whom  I  won  for  My- 
 
 \\m\{Kc\.s's.y.\\.\7)  delivering  thee  from  self,  in  the   passage  of  Isaiah   quoted 
 
 the  people  [_  =  the  Jews']  and  from  the  Gen-  ahove  ;  and  the   alternative  rendering, 
 
 tiles.     But  S.  Cyril  here  seems  to  take  a  purchased  people,  in  our  own  English 
 
 the  word  race  as  expressing  the  nearer  margin   here:   compare  also  to  declare 
 
 relation  in  which  God  was  bringing  all  Mt/  Urtues  above,  with  the  words  here, 
 
 (Jews  and  Gentiles)  to  Himself  through  to  shew  forth  the  praises  of  Him  &c. 
 
106      Man  wrestling  ivith  Jacob  a  type  of  Incarnation. 
 
 AG.  NEST.  Divine  Nature,  but  have  abode  as  I  said,  and  are  yet  oflf- 
 
 2  or,  race,  spring  ~  of  the  first,  of  him  who  conducteth  unto  curse  and 
 ^^""^       death  and  under  penalty  of  sin.     We  have  therefore  been 
 
 deceived^  and  are  no  less  now  too  in  that  case  wherein  we 
 2Cor.v.  were  of  old  and  before  the  Advent.     How  then  did  old 
 things  'pass  awaij  and  lo  they  have  become  nev)  ?  and  where 
 is,  If  any  be  in  Christ,  he  is  a  neiv  creature  ? 
 
 But  are  you  ashamed  to  confess  the  Word  of  God  God 
 made  man  as  we  ?  do  you  therefore  chide  Him  and  say  that 
 He  hath  planned  no  wise  matter  when  He  emptied  Him- 
 self for  our  sakes  ?     Therefore  thou  shalt  hear  Him  say, 
 S.  Matt.    Get  thee  behind  Me  Satan,  thou  art  an  offence  unto  Me,  for 
 thou  savourest  not  the  things  that  be  of  God  but  those  of 
 men.    Search  with  us  the  God-inspired  Scripture  ;  He  ap- 
 peared of  old  to  the  Patriarch  Jacob  too  when  he  was  de- 
 Gen,        parting  from  Laban's  hearth,  and  was  at  the  very  fords 
 Ib.''24— "  of  Jabok,  as  it  is  written  :  for  Jacob  was  left  alone  and  there 
 ^^'  was  wrestling  a  man  ivith  him  until  morning,  and  he  knows 
 
 that  he  prevaileth  not  against  him  and  he  touched  the  flat  of 
 his  thigh  and  the  flat  of  Jacob's  thigh  stiffened  in  his  wrestling 
 with  him ;  and  he  said  to  him,  Dismiss  me  for  the  dawn  hath 
 gone  up,  and  he  said,  I  will  not  dismiss  Thee  except  Thou 
 lb.  30, 31.  bless  me.  And  after  other  again,  And  Jacob  called  the  name 
 of  that  place.  The  Form  of  God,  for  I  saw  God  Face  to  face 
 and  my  life  was  preserved;  and  the  sun  rose  tipon  him  when 
 he  passed  by  the  Form  of  God.  Understand  therefore  how 
 not  as  incorporeal  and  impalpable  Word  did  He  deign  to 
 shew  Himself  then  to  the  Patriarch,  foreshewing  to  him 
 the  type  of  the  mystery,  but  He  Who  wrestled  and  con- 
 sumed the  whole  night  thereupon  was  a  man.  But  when 
 the  day  was  dawning  and  it  was  morning.  He  says.  Dismiss 
 Me,  which  was  clearly  the  word  of  one  who  was  bringing 
 to  an  end  the  wrestling. 
 
 3  \6yos         And  what  is  the  plan  ^    of  the  mystery,  it  is  necessary 
 
 to  say.    With  them  who  abide  as  it  were  in  night  and  dark- 
 
 2  or,  reduced  to  emptiness,  ixefxarai-  out :  so  we  too  if  our  Mediator  were 
 
 wvTai,  of.  Jer.  ii.  5.  ifiaraidOria-ai'  luwe  but  man,  should  have  been  reduced  to 
 
 become  vain,  have  walked  after  empty  utter  empthiess. 
 gods  and  become  themselves  emptied 
 
Spiritual  meaning.     TJie  Soj^  Gob  made  Man,         107 
 
 ness,  and  have  a  spiritual  mist  o'er  mind  and  heart  and  BooKiii.3. 
 cannot  yet  understand  the  mystery  Him-ward,  He  useth  to  see 
 wrestle  and  fight  and  overcome ;  but  with  them  who  are  p,  170.' 
 now  in  light  and  so  to  speak  in  spiritual  morning  and  have 
 good  understanding  of  the  Mystery,  He  thinketh  not  good 
 any  longer  to  wrestle,  but  dispenseth  to  them  instead  spiri- 
 tual blessings.  Hence  if  even  at  length  and  hardly  you 
 should  enter  in  yourself  too  into  the  light  and  so  to  speak 
 into  the  morning,  He  Who  conquereth  all  would  cease 
 fighting  with  you.  And  see  how  whereas  it  was  a  man 
 who  wrestled,  the  Divine-uttering  Jacob  says  that  he  had 
 seen  God  Face  to  face  :  and  the  sacred  Scripture  added  that 
 the  sun  arose  npon  him  luhen  he  'passed  Inj  the  Form  of  Ood. 
 Why  therefore  (I  pray)  are  you  ashamed  at  the  measures 
 of  the  emptiness,  albeit  every  one  (I  suppose)  who  both 
 holds  the  right  faith  and  examines  accurately  the  aim  of 
 the  God-inspired  Scripture  says  that  the  Word  out  of  God 
 the  Father  was  both  Incarnate  and  made  Man  ?  He  there- 
 fore Who  is  consubstantial  with  us,  in  that  He  has  been 
 made  Man,  and  to  the  Father  Himself,  in  that  He  hath  re- 
 mained God  even  in  human  nature,  was  sent  preaching  re- 
 mission to  the  captives  and  recovery  of  sight  to  the  blind,  and 
 to  heal  the  hrolcen  in  heart,  and  to  call  the  acceptable  year  of 
 the  Lord  :  for  His  Alone  and  of  none  other  are  the  deeds 
 which  have  been  wrought  us,  and  one  of  the  holy  Prophets 
 shall  be  our  pledge,  thus  saying.  No  ambassador,  no  anael,  Isa.  ixiii. 
 hut  the  Lord  Himself  saved  us,  who  also  most  clearly  saith 
 to  us,  Therefore  My  people  shall  know  My  Name  in  tJiat  lb.  lii. 
 day,  I  Who  speak  am  p)resent.  Albeit  if  he  who  has  been 
 sent  were  some  mere  man,  how  would  Himself  be  conceived 
 of  as  having  spoken  the  Law  which  was  long  ago  given  to 
 them  of  old  ?  for  not  at  all  proceeding  as  man,  would  He 
 be  said  to  have  been  made  man,  lest  He  should  be  seen 
 to  have  an  existence  elder  to  His  coming  into  being :  but 
 preexisting  as  God,  He  hath  spoken  indeed  the  Law,  but 
 says  that  He  isjiresent  in  some  strange  and  unwonted  way  lb. 
 when  He  has  been  made  Man. 
 
 „  But  yes  (says  he)  the  Word  being  God  fulfils  all  things :  see  above 
 
108     Human  ivo7'ds  said  of  Gob  :  have  also  close  relation  to 
 
 AG.  NEST.  „liow  tlien  was  He  also  sent,  for  where  was  He  not  Who 
 „  fulfils  all  things  ?  „  what  (tell  me)  shall  we  admit  that  the 
 Divine  and  Consubstantial  Trinity  has  been  contracted 
 rather  than  that  it  is  spread  over  all  and  fulfils  all  things  ? 
 Then  how  hath  the  great  Moses,  when  some  of  them  of  old 
 
 4  ohpavo-  were  building  the  Heaven-reaching  *  tower,  introduced  God 
 
 e'en  xi.    Saying,  Come  let  us  go  down  and  there  confound  their  tongues ? 
 
 "^'  what  descent  needed  the  Nature  That  fills  both  Heaven 
 
 Wisd.i.  and  earth  ?  it  is  written  of  the  Holy  Ghost  too.  The  Spirit 
 of  the  Lord  hath  filled  the  earth;  the  blessed  David  sings 
 and  says  of  them  that  lie  in  the  earth  to  God  Who  is 
 
 Ps.  civ.  mighty  to  quicken.  Thou  shalt  send  forth  Thy  Spirit  and 
 they  shall  be  created  and  Thou  shalt  renew  the  face  of  the 
 earth.  How  is  That  sent  forth  which  fiUeth  all  things  ? 
 Do  not  therefore  (putting  forward  as  something  clever  and 
 hard  to  be  overturned  %  that  He  Who  is  mighty  to  fulfil 
 all  things,  the  Word  out  of  God  the  Father,  has  His  mission 
 an  impossibility)  hasten  to  undo  the  truth  and  to  over- 
 turn the  power  of  the  Mystery  ;  but  consider  rather  that 
 He  speaketh  in  human  wise  of  the  things  that  belong  to 
 God  and  they  are  conceived  of  by  us  in  such  sort  as  both 
 Himself  Alone  may  know,  and  as  He  is  wont  to   act. 
 
 But  since  as  little  and  human  and  in  boundless  degree 
 below  the  dignity  of  the  Only  Begotten  He  receives  the 
 unction'',  come  let  us  say  what  is  reasonable  upon  this 
 point  too,  undoing  occasions  of  oSence.  If  therefore  He 
 have  not  been  made  Man,  let  Him  shake  off  things  human,  let 
 Him  repudiate  the  Economy  as  putting  Him  in  inferior 
 position  and  setting  *=  Him  behind  the  Supreme  Glory  and 
 God-befitting  Excellence ;  for  petty  to  the  Word  is  what 
 is  ours.  But  since  the  Mystery  is  of  a  truth  wise  and  the 
 fact  of  the  emptying  not  to  be  rejected  by  Him,  why  dost 
 
 sjiif/oKir- thou  foolhardily^  find  fault  with  things  that  are  riffht  ? 
 
 ovvws  o  o 
 
 and  turn  away  as  uncomely  what  is  crowned  with  His  Ap- 
 6  rats  ah-  proval "  ?  didst  thou  see  Him  anointed  humanly  ?  behold 
 
 "'*                  "  ^vixava with  lacuna  of  were  XP'""'"  following  the  conjecture  of 
 
 about  10  letters,  probably  Suo-amrpE-  the  Roman  Editors. 
 
 TTTov  or  the  like.  c  Ut^av  Edd,  but  probably  iuaav  is 
 
 ''  I  have  translated  XP^O"'"  as  if  it  the  true  reading. 
 
Incarnation .  Christ  sanctified  yet  gives  the  Spirit.     109 
 
 the  same  also  anointing  Divinely'':  for  it  is  written  that  John  BooKiii.3. 
 too  hare  record  saying,  I  saw  the  Spirit  descending  like  a  dove  •^■09^04 
 and  abiding  upon  Him  and  I  hneio  Him  not,  hut  He  That  sent 
 me  to   haptize  ivith  water,  He  said  unto  me,  Upon  Whom 
 thou  shalt  see  the  Spirit  descending  and  remaining  on  Him, 
 This  is  He  which  haptizeth  with  the  Holy  Ghost,  and  I  have 
 seen  and  home  record  that  This  is  the  Son  of  God.     For 
 dost  thou  say  that  it  is  the  work  of  the  human  nature  to 
 have  power  to  baptize  with  the  Holy  Ghost  them  that  be- 
 lieve ?  albeit  how  were  it  not  folly  to  think  that  this  were 
 so  ?  for  how  would  the  less  bestow  the  participation  of 
 that  which  is  immeasurably  superior  ?     And  observe  that 
 this  very  person  upon  Whom  the  Spirit  is  said  to  soar 
 down  and  to  remain  upon  Him^  baptizeth  with  the  Holy 
 Ghostj  anointing  (it  is  plain)  as  God  with  His  own  Spirit 
 them  that  believe.     And  verily  He  rose  from  the  dead, 
 and  breathed  on  His  disciples,  saying,  Receive  ye  the  Holy  ib.  xx. 
 Ghost.     And  they  receiving,  say.  We  received  not  the  spirit  "{"q^^  jj 
 of  the  ivorld  hut  the  Spirit  Which  is  out  of  God,  that  ive  12- 
 might  hiow  the  things  that  were  freely  given  to  tis  of  God. 
 The  most  wise  Paul  too  writes.  They  that  are  in  the  flesh  Rom.viii. 
 cannot  please  God,  hut  ye  are  not  in  the  flesh  but  in  the  spirit  ' 
 if  so  he  that  the  Spirit  of  God  diuell  in  you :  if  any  man 
 have  not  the  Spirit  of  Christ,  this  man  is  not  His.     And 
 elsewhere  too.  For  as  many  as  are  led  by  the  Spirit  of  God,  ib.  14. 
 these  are  the  sons  of  God.     Therefore  when  thou  seest  Him 
 anointed  with  His  own  Spirit,  remember  the  economy  with 
 flesh  and  take  count  of  the  human  nature  :  when  thou  seest 
 Him  give  the  Spirit,  with  this  marvel  at  God  in  human 
 nature  too. 
 
 But  taking  no  account  of  these  things  this  contentious'^  n^{)ffepis 
 man  says  again  thus  : 
 
 „  This  ^  is  he  who  was  made  a  faithful  High  Priest  to  God, 
 
 •1  SeeS.  Ath.agst.  Ar.i,  §47.  p.  248  sent  to  proclaim  remission  to  the  captives, 
 
 O.T.  and  note  b.  as  an  Apostle  he  adds  this  too  and  says, 
 
 e  Most  of  this  is  cited  before  the  Coun-  This  is  he  &c,,  as  Mercator,  or,  from  the 
 
 cil   of  Ephesus,  from  the  sixth   quire,  sixth  quire,  speaking  of  Christ.     „  That 
 
 p.  208  Bal.  and  in  the  concilia.     A  few  He  was  sent  to  preach  remission  to  the 
 
 words  are  added  at  the  beginning, ,,  Since  captives.  As  the  Apostle  adds  and  says, 
 
 he  was  saying  of  Christ  that  He  had  been  This  is  he  &c, ,,  as  the  Greek  Edd. 
 
110  'This/  not  mere  man  hut 
 
 AG.  NEST.  „  for  he  was  made  sOj  he  was  not  so  from  eternity,  this, 
 „  heretic,  is  he  who  by  little  and  little  advanced  unto  the 
 „  dignity  of  the  high  priesthood.     Hear  a  clearer  voice 
 
 Heb.  V.  „  calling  out  to  thee,  Who  m  the  days  (it  says)  of  His  Flesh, 
 '  „  when  He  offered  vp  'prayers  and  supplications  with  mighty 
 „  cry  and  tears  unto  Him  That  was  able  to  save  Him  from 
 „  death  and  was  heard  for  His  Piety,  though  He  luere  Son, 
 „  He  learned  obedience  by  the  things  He  suffered  and,  made 
 „  perfect,  became  unto  them  that  obey  Him  the  Author  of  in- 
 „  dissoluble  salvation.  That  is  perfected  which  advances  by 
 „  little  and  little,  heretic.    Respecting  which  John  too  cries 
 
 S.  Luke  ,^  out  in  the  Gospels,  Jesus  was  advancing  in  stature  and 
 „  wisdom  and  grace,  conformably  to  which  things  Paul  too 
 
 Heb.  V.  ^j  speaking  says.  Made  perfect  He  became  unto  all  them  that 
 „  obey  Him  the  Author  of  eternal  salvation,  called  of  God  an 
 „  High  Priest  after  the  order  of  Melchisedeh,  this  is  he  who 
 „  is  compared  with  Moses  in  regard  to  generalship  ^,  that 
 „  is  called  seed  of  Abraham,  that  is  like  in  all  things  to  his 
 „  brethren,  that  was  made  High  Priest  in  time,  that  was 
 
 ib.  ii.  18.  „  perfected  through  sufferings,  that  in  that  he  suffered  be- 
 ,,i'ng  tempted  is  able  to  succour  them  that  are  tempted,  that 
 „  is  called  an  High  Priest  after  the  order  of  Melchisedeh, 
 „  Why  then  interpret  contrary  to  Paul,  commingling  the 
 „  Impassible  God  the  Word  with  earthly  body  and  making 
 „  Him  a  passible  High  Priest  ?,, 
 §  4  Most  vigorous  onslaught,  my  friend,  and  truly  spirited 
 
 hast  thou  made  upon  the  doctrines  of  piety.  And  the  Di- 
 vine-uttering Baruch,  pointing  out  the  Word  of  God  already 
 
 Baruch     Incarnate  and  seen  in  likeness  to  us,  says,  Titis  is  our  God, 
 
 37-  there  shall  none  other  be  accounted  of  in  comparison  of  Him, 
 
 He  found  out  all  the  way  of  knowledge  and  gave  it  to  Jacob 
 His  servant  and  to  Israel  His  beloved  :  afterward  did  He 
 shew  Himself  upon  earth  and  conversed  with  men.  But 
 THOU  calling  out  and  that  full  often.  This,  yea  all  but  putting 
 forth  thine  hand ; — who  is  it  that  you  manifest  to  believers 
 and  cause  to  be  seen  of  them,  yea,  and  say  that  he  ad- 
 
 '  Kara  rhv  ttjs  crrparriylas  .  .  .  rinroi',  the  reference  apparently  to  Deut.  xviii. 
 18,  19,  coupled  with  the  words,  like  unto  thee. 
 
God  Incarnate.  Ill 
 
 vanced  by  little  and  little  unto  High  Priesthood  ?     I  sup-  BooKiii.4. 
 pose  it  is  surely  he  of  whom  but  now  specifyina:  ^  thou  **  '^"P^Sei. 
 
 .  .  ...  yiJ-aTiQwv 
 
 saidstj  ^Therefore  a  Merciful  High  Priest  is  he  that  suffered,  above  p. 
 
 „  not  the  quickening  God  of  him  that  suffered  :  the  seed  of  ^^' 
 
 J,  Abraham  he  who  is  yesterday  and  to-day,  as  Paul  saith, 
 
 „  not  he  who  saith.  Before  Abraham  was  I  am ;  Wee  to  his  S.  John 
 
 „  brethren  in  all  things  he  that  assumed  brotherhood   of 
 
 „  human  soul  and  flesh,  not  He  Who  saith,  He  that  hath  lb.  xiv. 
 
 „  seen  Me,  hath  seen  the  Father.,,    And  that  in  affirming  that 
 
 the  Life-giving  Word  of  God  is  God  of  him  who  suffered,  chapter  6 
 
 involving  yourself  in  the  charge  of  inevitable  blasphemy, 
 
 you  have  done  no  slight  wrong  ^,  sufficient  reasoning  made  ^WiK-nKas 
 
 clear  to  us.     But  I  marvel  that  thyself  oblivious  of  thine  pLT^' 
 
 own  words,  thou  deemest  right  to  say  alike  and  think  that 
 
 He  by  little  and  little  advanced  unto  the  dignity  of  the 
 
 High  Priest,  Whom  thou  sayest  is  even  God  Almighty. 
 
 For  the  Epistle  written  to  the  Hebrews  being  before  thee, 
 
 thou  art  caught  saying,  „  Yet  is  This  man  Who  after  the 
 
 „  flesh  is  akin  to  Israel,  Who  in  that  which  is  visible  is  Man, 
 
 „  Who  according  to  Paul's  speech  was  made  out  of  the  seed  Rom.  i.3. 
 
 „  of  David,  by  connection  God  Almighty.  „   How  did  He  yet 
 
 advance,  according  to  that  idle  talk,  to  the  dignity  of  High 
 
 Priest  albeit  testified  by  thy  voice  too  as  Almighty  God  ? 
 
 And  though  you  utter  the  ill-famed  ^  connection  and  in-  '  d«A.ea 
 vented  I  know  not  whence  by  yourself  alone,  I  will  pass  it 
 over  for  the  present :  but  I  will  ask,  bidding  the  argument 
 advance  straight  on  ^  its  own  befitting  and  proper  course,  2  kuto. 
 Does  not  that  which  advances  unto  Priesthood  and  glory  ^°^^ 
 make  its  advance  or  progress  unto  the  better  and  more 
 excellent  ?     and  how  will  not  every  one  whatever  give  his 
 vote  for  the  truth  of  this  ?     Greater  therefore  than  the 
 being  Almighty  God,  is  the  High  Priesthood.     Then  how 
 does  he  whose  lot  is  the  Priesthood  minister  too  and  stand 
 as  a  worshipper  by  God,  and  as  a  servant  by  his  master,  of- 
 fering what  is  customable  and  bringing  sacrifices,  and  He 
 Who  is  crowned  with  the  Supreme  glory  receives  the  sa- 
 crifices and  is  honoured  by  the  service  ? 
 
 But  thou  sayest  (I  suppose)  this,  Being  God  Almighty  the 
 
112   Emptying,  not  of  man,  the  empty,  hut  of  God,  the  Full. 
 
 AG.  NEST.  Same  hath  become  High-Priest.     He  hath  been  emptied  s 
 therefore  and  hath  abased  Himself  by  descent  into  the  in- 
 ferior.    How  therefore  did  He  yet  advance  unto  dignity 
 when  made  an  High  Priest  ?     Kemember  again  thine  own 
 above  §     words,  for  thus  thou  saidst  a  little  above,  „  If  the  Godhead 
 '  ^*    '     „  be  High  Priest,  who  is  He  who  is  served  by  the  ministry 
 „  of  the  High  Priesthood  ?  if  He  Who  offereth  be  God, 
 „  there  is  none  to  whom  the  offering  is  made,  for  what  is 
 ,y  there  worthy  of  Godhead  that  as  inferior  It  should  make 
 „  offering  to  a  greater  ?  „     Stand  now  at  least  to  your  own 
 Eph  iv.    words ;  but  this  you  cannot  do,  for  you  will  be  home  ahout 
 ^"^-  (so  to  say)  hy  every  wind,  and  perceive  not  that  you  are 
 
 being  driven  about,  one  while  springing  off  from  those  into 
 these,  other  while  again  from  these  into  those,  and  in  no 
 Gal  ii      "^^^®  ^^^  y°^  afraid  of  what  Paul  saith,  For  if  what  I  de- 
 1^-  stroyed  this  I  huild  again,  I  make  myself  a  transgressor. 
 
 But  you  will  perhaps  say.  Affirming  that  the  Word  out 
 of  God  the  Father  is  everywhere  One  Christ  and  Son  and 
 Lord,  with  His  own  Flesh,  how  sayest  thou  now  that  He 
 has  been  set  forth  as  an  High  Priest  and  Apostle  ?  dost 
 thou  not  in  so  saying  insult  the  Supreme  Dignity  of  His 
 Divine  Glory  ? 
 
 Because,  good  Sir,  (shall  I  say)  the  Only  Begotten  Word 
 of  God  has  been  made  man  and  in  the  measures  of  the  hu- 
 man nature,  the  fact  of  Priesthood  will  not  unbefit  Him, 
 Heb.xii.  ^^^  moreover  the  saying  that  He  has  been  sent,  for  He  des- 
 ^-  joised  the  shame,  as  the  Divine-uttering  Paul  writes,  and 
 
 e  Sotoo  against  the  Arians  who  affirm-  and  dwelling  in  high  places,  He  is  said  to 
 
 ed  that  the   Son  was  exalted  because  be  exalted,  whither  (I    pray)  after  the 
 
 man,  S.  Cyril,  following  S.  Athanasius,  Nature  of  God  will  that  yet  mount  up 
 
 says,  "And  what  accession  of  honour  has  which  is  exalted  ?  how  was  He  low  which 
 
 there  been  to  Him  Who  is  in  the  form  of  is  in   the   Bosom   of    the   Most   High 
 
 God,  yet  has  put  on  the  servant's  form  ?  Father  ?  what  accession  chd  God  need  ?  if 
 
 howwillHenotrather  withreasonseemto  He  have  therefore  comedown  in  order 
 
 have  been  minished  Who  left  the  greater  to  be  exalted,  what  was  the  need  of  the 
 
 and  took  up  the  less  ?  Being  God  He  hath  coming  down?  if  He  therefore  abased 
 
 been  made  man  in  order  to  find — what  re-  Himself  in  order  to  be  exalted,  what 
 
 ward?  or  how  was  He  glorified  Who  hath  was   the  need  of  the  abasement?   how 
 
 descended  from  glory  to  dishonour?  how  is  not  he  unwise  who  seeks  with   toil 
 
 hath  He  been  made  high  Who  disregard-  what  he  could  have  without  toil  ?  how  re- 
 
 ing  the  Dignity  of  Godhead  came  down  ceived   He   the   Name  which  is   above 
 
 even  unto  manhood?  how  hath  He  Who  every  name,  Who  was  ever  worshipped 
 
 came  down,  been  made  above  ?  what  ad-  in  it'? "    Thes.  cap.  20  init.  pp.  194,  195, 
 
 vance  hath  abasement  ?  what  betterment  see   S.  Ath.  against  Ar.  i.  §  40.  p.  237 
 
 He  Who  from  what  is  better  hath  come  O.T. 
 into  the  inferior  ?    If,  God  Most  High, 
 
'Emmanvel  ahvays  Fall  hit  Fidlness  veiled.         113 
 
 endured  yet  lower  and  worser  things  for  our  sakes  :  for  BooKiii.4. 
 He  gave  His  bach  to  the  scourges,  His  Face  He  turned  not  I^a.  l.  6. 
 away  from  the  shame  of  sjJittings,  and  endurant^  He  bore  ^  jA.7j7ro- 
 the  contumelies  of  the  Jews.  But  thou  deemest  not  meet 
 to  call  Him  Priest,  as  being  God  ?  admit  the  words  per- 
 taining to  the  Economy,  consider  the  emptying,  the  de- 
 scent unto  the  servant^s  form.  For  we  say  not  that  the 
 "Word  of  God  advanced  and  hastened  unto  dignity,  if  He 
 have  been  styled  our  High  Priest,  but  rather  that  He  de- 
 scended herein  too  unto  emptiness.  Since  how  has  He 
 been  emptied  and  is  He  said  to  have  been  abased,  albeit  He 
 possesseth  unchangeableness  and  is  in  Form  and  Equality 
 in  everything  with  His  Father  ?  how  too  advanced  He  by 
 little  and  little  and  this  (as  thyself  sayest)  unto  the  dignity 
 of  the  High  Priesthood?  what  sort  of  growth  received  He 
 hereunto  ?  If  then  it  were  a  bodily  one,  I  will  ask  again, 
 Doth  bodily  growth  lead  up  to  the  glory  of  the  Priesthood: 
 be  then  this  common  [to  all]  and  let  this  method  of  reason- 
 ing of  yours  belong  to  every  one  who  advanceth  bodily. 
 But  of  a  truth  the  Priesthood  beseemeth  not  all  those  who 
 customably  advance  unto  bodily  growth;  how  therefore 
 blushest  thou  not  in  putting  forth  unto  us  for  demonstra- 
 tion of  those  things  which  thou  saidst,  what  was  spoken 
 by  the  Divine-uttering  Luke,  But  Jesus  was  advancing  in  S.  Luke 
 stature  and  ivisdom  and  grace  ? 
 
 But  thou  sayest  that  the  growth  was  unto  wisdom,  albeit 
 how  is  not  this  without  learning  ?  for  we  believe  that  out 
 of  the  very  belly  and  womb  of  the  Virgin,  Emmanuel  be- 
 ing God  proceeded  forth  Man,  full  surely  of  the  wisdom 
 and  grace  that  are  inherent  of  Nature.  What  sort  of 
 growth  then  will  He  admit  of,  in  Whom  are  all  the  trea-  Col.  ii.  3. 
 sures  of  ivisdom,  Who  is  with  God  the  Father  Co-giver  of 
 the  grace  from  above  ?  how  then  is  He  said  to  advance  ?  it 
 is,  I  deem,  by  God  the  Word  co-measuring  with  the  in- 
 crease and  stature  of  His  own  Body,  the  manifestation  of 
 the  most  God-befitting  goods  that  are  in  Him.  For  let  us 
 consider  that  although  He  has  been  made  Man  as  we.  He 
 was  zealous  to  lie  hid  at  the  first,  and  administered  by  little 
 
 I 
 
114     Manifestation  of  Incarnate  Son  toolc  place  in  silence  : 
 
 Isa.  xlii. 
 1—3. 
 
 AG.  NEST,  and  little  as  it  were  noiselessly  and  in  silence  the  might  of 
 the  Mystery  ;  and  of  this  God  the  Father  Himself  will  be 
 our  assurance  saying,  Jacob  My  Servant,  I  luill  defend  Him, 
 Israel  My  cJiosen,  My  Soul  received  Him,  I  gave  My  Sjnrit 
 upon  Him,  He  shall  bring  forth  judgement  to  the  Gentiles  : 
 He  shall  not  cry  nor  lift  up,  nor  shall  His  voice  be  heard  with- 
 out :  a  bruised  reed  He  shall  not  break  and  smoking  flax  lie 
 shall  not  quench.  And  He  was  somewhere  rebuking  the 
 holy  Apostles  themselves  that  they  shoidd  not  niahe  Him 
 Jcnown.  Hence  a  thing  unwonted  and  strange  and  worthy 
 of  looking  into  ^,  would  have  been  shewn,  if  being  yet  a 
 babe,  He  had  made  a  God-befitting  demonstration  of  wis- 
 dom :  but  He  little  and  little  and  proportionably  to  bodily 
 Karevpv-  stature,  extending  ^  it  and  making  it  manifest  to  all,  will 
 be  said  to  advance  and  that  with  reason ''.     How  therefore 
 
 S.  Matt 
 xii.  16. 
 
 *  ireoi- 
 fpyias 
 
 *>  In  S.  Cyril's  very  famous  IGth 
 Paschal  homily  written  at  the  beginning 
 of  previous  year,  A.D.  430,  and  cited  by 
 Andrew  of  Samosata  in  his  objection  to 
 S.  Cyril's  fourth  chapter  and  more  fully 
 by  S.  Cyril  in  his  reply  to  that  objection 
 p.  172  e,  he  says,  "  And  though  thou  hear 
 that  Jesus  was progrfss'mg  in  stature  and 
 wisdom  and  grace,  deem  not  that  the 
 Word  of  God  became  wise  by  accession 
 but  rather  remember  the  Divine  Paul 
 writing  on  this  wise,  Christ  God's  Power 
 and  God's  JVisdom  :  nor  dare  idly  to  say 
 that  we  shall  allot  to  the  man  the  progress 
 in  stature  and  wisdom  and  graceXfor  this 
 I  ween  is  nought  else  tlian  to  sever  into 
 two  the  One  Christ),  but  (as  I  said  be- 
 fore) the  Son  being  Eternal,  is  in  the 
 last  times  of  the  world  said  to  have  been 
 declared  Son  of  God  (Rom.  i.  4),  Eco- 
 nomically making  His  own  the  birth  of 
 His  proper  flesh  :  so  too  being  the 
 Wisdom  of  Him  Who  begat  Him,  He  is 
 said  to  progress  in  wisdom  albeit  All- 
 Perfect  as  God,  reasonably  receiving  into 
 Himself  the  properties  of  the  human 
 nature  on  account  of  the  completeness  of 
 the  union  (5ia  rr]v  els  &Kpov  fvaicrii')." 
 Pasch.  Hom.  p.  230  a  b.  Before  this 
 date  S.  Cyril  had  said,  "  And  as  for  our 
 sakes  He  abased  Himself,  so  too  for  our 
 sakes  He  admits  progress,  in  order  that 
 WE  again  in  Him  might  advaiice  in  wis- 
 dom who  of  old  were  made  beasts'  by 
 reason  of  sin,  might  advance  in  favour 
 too,  who  of  old  have  been  hated  because 
 of  the  transgression  in  Adam.  For  all 
 of  ours  for  our  sakes  did  Christ  take 
 into  Himself  that  He  might  transform 
 
 all  things  unto  the  better  and  might  be- 
 come the  beginning  of  every  good  to  the 
 race  of  man."  Thes.  cap.  28  p.  251  a. 
 In  a  treatise  written  at  about  the  same 
 date  as  the  Books  against  Nestorius,  S. 
 Cyril  says,  "  For  the  mode  and  plan  of 
 the  economy  with  flesh  knows  that  He 
 is  both  as  we  and  above  us  ;  surpassing 
 the  measure  of  the  creation  as  God,  and 
 (so  to  speak)  inferior  to  Himself  in  that 
 He  is  man.  For  where  is  the  abasement 
 which  He  volmitarily  underwent,  if  He 
 refuse  what  is  human  ?  Yet  not  in  these 
 is  the  nature  of  the  Word  conceived  to 
 lie,  but  He  rather  makes  them  His  own 
 together  with  His  own  flesh,  just  as  He 
 does  hunger  and  thii'st  and  the  being  said 
 to  be  wearied  with  the  journey.  When 
 then  thou  hearest,  T'he  little  one  waxed 
 and  tiias  strengthened,  filled  with  wisdom, 
 admit  in  reply  themystery  of  theeconomy 
 with  flesh.  For  that  He  was  God  in 
 flesh,  the  blessed  Evangelist  will  himself 
 assm'e,  saying,  the  grace  of  God  was  on  it. 
 For  not  as  though  He  had  grace  from 
 another  God  is  He  said  to  have  the  grace 
 of  God,  butbecause  the  little  one  had  grace 
 which  beseems  God.  For  the  Word  was 
 and  is  God  even  when  He  is  seen  in  flesh, 
 i.e.  man  like  us.  And  if  He  be  said  to 
 have  grace  or  to  advance  in  favour 
 [grace)  withhoi\\  God  and  men, itis  not  a 
 whit  incongruous,  if  even  the  Father 
 Himself  accepted  the  economy  and  the 
 Son  making  His  own  what  pertains  to 
 flesh  because  of  what  alike  befits  the  ' 
 mystery  and  is  serviceable."  de  recta  fide  | 
 to  the  Empresses  §  10  p.  139  b  c  d. 
 
Himself  All-Perfect.  115 
 
 did  He  advance  by  little  and  little  unto  the  Priesthood,  BooKiii.4. 
 tell  me,  by  being  perfected  in  virtue  ?  Then  how  or  whence 
 may  one  doubt  that  that  which  faileth  of  perfection  in  vir- 
 tue, will  be  under  blame,  and  not  wholly  an  object  of  ad- 
 miration, yea  rathea."  haply  under  charge  of  sin  ?  But  it  is 
 indeed  true  that  He  hath  done  no  sin  neither  was  quile  I  ^-  Pet. 
 
 11.  22. 
 
 found  in  His  Mouth,  as  it  is  written.  Full-perfect**  there-  ^iravre- 
 fore  is  He  being  such  unto  every  thing,  and  in  no  wise 
 will  He  have  the  lack  of  being  complete  unto  the  achieve- 
 ment of  virtue.  And  when  was  He  That  was  God  in  the 
 womb  too  not  Perfect  unto  good,  of  Whom  the  Prophet 
 Isaiah  too  saith.  Butter  and  honey  shall  He  eat,  before  He  Isa.  vii. 
 have  Jcnowledge  to  prefer  evil.  He  shall  choose  the  good,  he- 
 cause  before  the  Child  shall  hnow  good  or  ill,  He  shall  dis- 
 obey vice  to  choose  the  good  ?  where  then  will  you  be  able 
 to  demonstrate  Christ^s  yet  imperfectness  unto  good  ?  or 
 what  advance  will  He  need  who  is  so  Perfect  as  to  disobey 
 vice  and  to  prefer  to  it,  yea  only  choose,  good  ? 
 
 Yet  I  know  not  how  he  who  affirmeth  and  saith  „  This 
 „  is  he  who  by  little  and  little  advanced  to  the  dignity  of 
 „  the  high  priesthood,  „  and  who  brought  forward  in  proof 
 of  his  words,  Jesus  advanced,  in  stature  and  wisdom  and 
 grace,  all  but  marking  out  ^  the  uucomeliness  ^  of  his  own  ^  naBopi- 
 words  and  gliding  into  forgetfulness  of  the  things  of  which  s  ^j)  are- 
 he  assumed  were  right,  affirms  to  us  that  the  mode  of  per-  '"^^^ 
 fection  was  wrought  in  another  way,  saying,  „This  is  he  who 
 „  in  time  has  been  made  High  Priest,  who  was  perfected 
 „  through  suflFerings.  „    Is  not  this  manifest  distraction? 
 yea  rather  a  proof  of  utter  recklessness  ^  ?    for  our  Lord  g^lj^^^f^, 
 Jesus  Christ  has  been  made  perfect  through  sufferings,  ^^ovp-yias 
 but  this  man  albeit  he  was  not  ignorant  of  the  mode  of 
 being  made  perfect,  carries  away  the  minds  of  the  sim- 
 pler unto  certain  strange  perversions  ^  of  ideas  and  says  '  -nepia- 
 
 ycoyo.s 
 that  He  advanced  unto  being  High  Priest  and  has  been  per- 
 fected unto  this,  Who  is  said  to  have  been  emptied  because 
 this  took  place.  And  as  though  he  had  full  clearly  shewn 
 that  neither  was  the  Word  of  God  made  flesh,  nor  yet 
 proceeded  Man  out  of  woman,  he  chides  those  who  have 
 
 I  2 
 
116     The  Son  made  Man  and  died  :  our  Faith  is  sure. 
 
 AG.  NEST,  chosen  thus  to  hold  and  says,  „  Why  therefore  doth  thou 
 „  mis-interpret  Paul,  commingling  with  earthly  body  the 
 „  Impassive  God  the  Word  and  making  Him  a  passible 
 „  High  Priest  ?  „  Hear  therefore  from  us  too,  to  whom 
 rather  the  truth  is  dear.  Why  dost  thou  mis-interpret  Paul, 
 yea  rather  slanderest  the  whole  God-inspired  Scripture, 
 withdrawing  the  Word  of  God  from  the  economy  with 
 flesh,  and  settest  over  us  as  priest  a  man  honoured  with 
 mere  connection  ?  albeit  thou  hearest  that  the  Same  is  at 
 once  High  Priest  and  Co-Throned  with  God  the  Father, 
 
 Heb.  viii.  as  WO  have  already  said.  For  Paul  said.  We  have  such  an 
 High  Priest,  Who  sat  on  the  Right  Hand  of  the  Throne  of  the 
 Majesty  m  the  heavens.  For  that  the  Word  out  of  God  the 
 Father  is   Impassible,  is  I  suppose  clear  to    every  one : 
 
 1  S.  Pet.    that  He  hath  suffered  for  us  in  the  flesh,  the  voice  of  inspired 
 
 2  KOToo--  men  will  seal  up^  for  a  truth.  But  if  thyself  bear  away 
 tuueai  t^e  Word  out  of  God  from  earthly  body,  the  whole  will 
 up  and  so  come  to  nothing.     For  if  He  have  not  been  made  Man, 
 
 secure  as         ,  _  °  ,  ,  ' 
 
 true         neither  did  He  die  for  us,  and  if  He  have  not  given  unto 
 Col.  i.  18.  death  His  own  Body,  how  is  He  said  to  be  the  first  he- 
 gotten  from  the  dead  ?   Hence  Christ  neither  died  nor  re- 
 vived.    Let  the  Divine-uttering  Paul  therefore  come  for- 
 1  Cor.  XV.  ward,  let  him  cry  aloud  saying.  If  the  dead  are  not  raised, 
 neither  has  heen  Christ  raised,  if  Christ  have  not  been  raised, 
 vain  is  your  faith,  ye  are  yet  in  your  sins  :  they  also  which 
 fell  asleep  in  Christ  perished.     But  Christ  has  been  raised 
 from  the  dead,  for  the  Only-Begotten  Word  of  God  has 
 been  made  Man  and,  taking  an  earthly  body  and  uniting 
 Heb.  ii.  9.  it  Personally  to  Him,  by  the  grace  of  God,  as  it  is  written, 
 1  Cor.  XV.  tasted  death  for  every  man.     He  has  been  n&med  first  fruits 
 of  them  that  slept,  having  been  raised  fi^om  the  dead.     Sure 
 Heb.  vi.    therefore  and  not  vain  is  now  our  faith,  which  ive  have  as  an 
 anchor  of  the  sotd  both  sure  and  stedfast,  as  it  is  written. 
 
 And  he,  as  though  he  had  in  no  wise  wronged  the  plan 
 of  the  economy  with  flesh,  through  saying  such  things 
 and  pouring  forth  untempered  and  foulest  vomit  upon  the 
 doctrines  of  the  truth,  proceeds  to  another  mis-counsel, 
 yea  rather  manifest  blasphemy  and  says. 
 
The  Incarnate  8on  One^  or  our  Faith  is  in  a  man.     117 
 
 „  This  man '  alone  therefore  being  our  High  Priest,  feel-  BooKiii.5. 
 „  ing  and  kin  and  sure,  turn  ye  not  away  from  the  faith 
 ,,  Him-wardj  for  He  was  sent,  the  blessing  which  was  pro- 
 „  mised  us  out  of  the  seed  of  Abraham,  as  offering  the  sa- 
 „  orifice  of  His  Body  for  Himself  alike  and  His  race.  „ 
 
 Thou  sayest  that  a  High  Priest  both  kin  to  us  and  feel-    §  5 
 ing  and  sure  and  moreover  only,  is  he  whom  thy  discourse 
 but  now  clearly  taught  us  of.     For  thou  saidst,  „  The  seed  ^^°^^  P- 
 „  of  Abraham  is  he  who  is  yesterday  and  to-day,  as  Paul  Heb.  xiii. 
 „  saith,  not  He  Who  saith,  Before  Abraham  was  I  am ;  s.  John 
 „  Like  to  His  brethren  in  all  things,  he  who  assumed  brother-  jiei,_  {;'_ 
 „  hood  of  human  soul  and  flesh,  not  He  Who  said.  He  that  g^j^j^j^ 
 „  hath  seen  Me  hath  seen  the  Father  ;  sent  was  he  who  is  xiv.  9. 
 „  consubstantial  with  us  and  has  been  anointed  to  jpreach  S.  Luke 
 „  remission  unto  the  captives  andi  recovery  of  sight  to  the 
 „  blind.,,    This  man  therefore  will  be  conceived  of  as  of  kin 
 too  to  those  on  the  earth,  and  not  as  thou  sayest.  He  That 
 saith,  He  that  hath  seen  Me  hath  seen  the  Father.     For  if 
 gathering  both  into  one  according  to  true  union  thou  with 
 us  confessest  One   Son,  thou  hast    laboured  in  vain,  in 
 bearing  away  each  separately  and  apart  from  other,  sever- 
 ing into  hypostases  and  persons,  completely,  not  in  the 
 
 mere  knowledgre  that  the  nature  of  flesh  is  other  than  the  see  above 
 .   .  .       1  PP'  42, 77 
 
 Divine  Nature  yet  by  concurrence  unto  true  union  hath  be-  note  z. 
 
 come  Its  own  :  if  on  the  other  hand  desiring  to  shew  thy- 
 self irreconcileable  in  opinion  with  us  and  utterly  repudi- 
 ating the  union,  thou  sayest  that  He  is  one  and  another,  and 
 that  the  One  has  been  begotten  out  of  God  the  Father,  the 
 other  of  kin  and  consubstantial  with  us ;  how  (tell  me)  dost 
 thou  say  that  we  ought  not  now  to  turn  aside  from  faith  to 
 Him-ward?  and  we  shall  believe  him  to  be  our  kin,  letting 
 go  Him  Who  saith,  Before  Abraham  ivas  I  am;  we  shall  take 
 as  our  god  him  who  assumed  brotherhood  with  us  of  human 
 soul  and  flesh,  letting  go  Him  Who  saith,  He  that  hath 
 seen  Me  hath  seen  the  Father,  albeit  Himself  saith.  For  so  ?.:  i°J^^ 
 
 m.  16. 
 
 God  loved  the  ivorld  that  He  gave  His  Only-Begotten  8on 
 that  whosoever  believeth  in  Him  should  not  'perish  but  have 
 
 >  cited  before  council  of  Ephesus, /ro»n  seventh  quire,  p.  209,  Bal.  &c. 
 
118    Only-Begotten,  hy  human  birth  First-begotten  :  yet  One. 
 
 AG.  NEST,  everlasting  life,  and  again,  He  that  believeth  on  Him  is  not 
 
 §:  ''.'*"     condemned,  hit  he  that  believeth  not  is  condemned  already, 
 m.  18.  '  ^  , 
 
 because  he  hath  not  believed  in  the  Name  of  the  Only-Begotten 
 
 Son  of  Ood.     Is  lie  therefore  wlio  is  forth  of  the  seed  of 
 Abraham  conceived  of  as  Only-Begotten  apart  and  by  him- 
 Ib.  i.  18.    self,  albeit  John  hath  clearly  written,  The  Only-Begotten 
 Son  ivhich  is  in  the  Bosom  of  the  Father,  He  declared  Him,  and 
 Heb,  i.  6.  moreover  another  Holy  Scripture,  But  when  He  bringeth  in 
 the  First-begotten  into  the  ivorld,  He  sdith.  And  let  all  Angels 
 see  p.  57    gj-  Qq^i  u^orship  Him  ?    But  First-born  wholly  and  surely  will 
 Rom.viii.  He  be  Who  is  among  many  brethren,  not  He  Who  is  be- 
 gotten Alone  of  the  Alone  God  the  Father :    for  thus  far 
 will  we  follow,  sir,  thy  distinctions,  keenly  awaiting  for  the 
 economy's  sake,  whither  the  words  burst  through  upon 
 us.     Hence  (for  I  will  call  back  the  argument  to  its  com- 
 mencement) „he  that  assumed   brotherhood  with  us  of 
 „  human  soul  and  flesh,  „  yet  was  made  out  of  the  seed  of 
 Abraham,  will  be  the  Firstborn  among  many  brethren,  but 
 S.  John     He  that  is  in  the  Bosom  of  God  the  Father,  the  Only -Begot- 
 ten Ood  the  Word.    Then  when  the  God-inspired  Scripture 
 says  that  our  faith  must  be  had  in  the  Only-Begotten  Son 
 of  God,  why  dost  thou,  putting  forward  one  kin  and  con- 
 substantial  \yith  us,  say  that  we  ought  not  to  turn  away 
 from  faith  in  him-ward  ?     It  is  therefore  necessary  to  link 
 3  ffvvdflv  together®  in  One  Lord  and  Christ,  by  personal  coalescence"* 
 ''  '"  that  is,  in  order  that  the  Same  may  be  conceived  of  as  Only- 
 Begotten  and  First-Begotten  in  the  Same,  in  that  the  Word 
 out  of  God  the  Father  being  God  by  Nature  has  been  made 
 Man  as  we  and  out  of  the  seed  of  Abraham. 
 
 But  now  something  clever  has  been  found  out  as  he 
 thinks  by  him  and  thus  again  says  he : 
 
 „  Eemember  by  all  means  what  I  have  full  often  said  to 
 „  you,  refusing  two-fold  natures  in  our  Lord  Christ,  two- 
 „fold  in  nature,  single  in  dignity:  for  the  sway  of  the 
 „  natures  is  for  the  connection's  sake,  one,  the  natures 
 „  abiding  ever  in  their  own  order,  but  the  dignity  connected 
 „  as  I  said  before  unto  a  single  sway.,. 
 
One  Person  of  diverse.  Holy  Trinity  three  Persons,  One  Nature.  119 
 
 Yea  apt  at  leai'ning-  wert  tliou^  who  hast  chosen  to  follow  BooKiii.6. 
 the  God-inspired  Scripture,  which  says  One  Lord  Jesus     §  ^ 
 Christ  and  does  not  put  apart  Him  Who  is  out  of  the  seed 
 of  Abraham  and  the  Word  out  of  God  the  Father.     And 
 besides  one  must  consider  this  too  :  for  one  thing  indeed 
 is  Godhead,  another,  manhood  like  ours,  according  to  the 
 inherent  nature  of  things ;  but  by  coalescence  unto  true 
 union.  One  Christ  out  of  both,  as  we  have  full  often  said. 
 But  when  the  hypostases,  as  you  say,  have  been  severed'into 
 two  and  are  conceived  of  as  existing  separately  and  apart, 
 how  will  there  be  a  coalescence  in  one  Person,  except  one 
 be  conceived  of  as  the  property  ^  of  the  other  :  just  as  of  a  ^^^jo;/ 
 man's  soul  his  body  will  be  conceived  of  as  the  property, 
 albeit  of  other  nature  than  it,  for  not  the  same  things  are 
 soul  and  body  ? 
 
 But  (one  may  perchance  say)  how  is  the  Holy  and  Ador- 
 able Trinity  distinguished  into  Three  Hypostases,  yet  issues 
 in  One  Nature  of  Godhead  ?  Because  (I  would  say)  the 
 identity  of  Essence  following  of  necessity  upon  the  differ- 
 ence of  ....  "^,  carries  up  the  mind  of  believers  unto  One 
 Nature  of  Godhead :  but  in  respect  to  Emmanuel,  since 
 Godhead  is  something  other  than  manhood,  unless  we  say 
 that  the  Body  of  the  Word  became  His  own  by  true  Union, 
 how  will  One  Person  be  effected,  when  either  hypostasis, 
 apart  by  itself^,  brings  before  us  the  property  of  both?  And  ^  f  ^  «"" 
 except  the  assumed  have  been  made  the  own  of  the  assumer,  fJLfvjis 
 connection  by  concurrence  simply  in  dignity  alone  and  sway 
 will  not  suffice  to  effect  One  Only  Christ,  the  Same  God 
 Alike  and  Man.  For  then,  thsn,  in  very  sooth,  [it  will  be- 
 hove not^]  to  turn  aside  from  the  faith  unto  Him  ward, 
 even  though  He  be  conceived  of  as  out  of  the  seed  of  Abra- 
 ham after  the  flesh.  But  if  you  say  that  He  is  one  and  other 
 and  then  afl&rm  that  our  faith  must  be  put  in  him  that  is 
 out  of  the  seed  of  Abraham,  be  well  assured  that  you  are 
 
 k  The  text  here  gives  (pvcreoov  natures,  155  O.T.  note  f. 
 in  the  MS.  another  hand  has  written         '  I  have  supplied  these  words  from 
 
 oxer,  vnoardfffwv.  The  Roman  Editors  the  expression  used  by  S.  Cyril  at  the 
 
 conjecture,  irpocrwiroiv   77    inrocTTafffoov,  beginning  of  this  section.   There  seems 
 
 Persous  or  Hi/poslnses  :  but  see  Dr.  New-  to  be  an  ellipse  in  the  MS. 
 man's  S.  Athanasius  against  Arians  p. 
 
120  Christ  our  sinless  Sacrifice : 
 
 AG.  NEST,  pouring  down  upon  your  own  head  tlie  charge  of  man- 
 worship,  albeit  you  repudiate  and  rightly  the  repute  of  be- 
 ing a  man-worshipper. 
 
 Yea  and  thinking  it  too  little  to  deem  aright,  he  slanders 
 in  another  way  too  the  great  Mystery  of  godliness.  For 
 he  subjoins  forthwith, 
 
 above  p.        ,,  For  he  was  sent  to  us,  the  blessing  being  promised 
 
 117 
 
 „  out  of  the  seed  of  Abraham,  offering  the  sacrifice  of  his 
 chapter     ^^  boSy  for  himself  alike  and  his  race.  „ 
 
 Was   Christ  then  Himself  too  made  under  sin  ?     He 
 Ps.  cvii.    through  whom  sin's  mouth  against  us  is  stopped,  according 
 to  the  Psalmist's   voice  ?    did  the    darkness   of  accursed 
 crime  touch  the  Very  Light  Himself?  needed  then  with 
 us  He  through  Whom  is  all  redemption  and  hope  of  salva- 
 tion a  redeemer  and  Saviour  ?  it  will  befit  him  (it  seems) 
 with  us  to  offer  thanksgiving,  when  God  in  His  Clemency 
 Isa.  xliii.  says,  I  am  He  That  blotteth  out  thy  sins  and  I  will  not  re- 
 member them ;  him  too  even  as  we  will  the  father  of  sin 
 accuse.     And  then  how  will  he  not  speak  falsely  saying, 
 S.John    The  prince  of  this  world  cometli,  and  in  Me  he  shall  find  no- 
 ^'^*     ■     thing  ?     The  presidents  of  the  synagogue  of  the  Jews  once 
 blasphemed  against  Him,  for  when  they  were  worn  out  by 
 the  darts  of  envy,  at  seeing  the  blind  from  his  birth  in  un- 
 Ib.'x.  24.  wonted  manner  healed,  they  impiously  said,  Give  glory  to 
 God,  WE  Jcnoiv  that  this  man  is  a  sinner,  but  our  Lord  Jesus 
 Christ,  convicting  them  of  unbridled  utterance  said  plainly, 
 lb.  viii.     Which  of  you  convicteth  Me  of  sin  ?  and  if  I  say  the  truth, 
 ^*^'  why  do  YE  not  believe  Me  ?     Hence,  if  He  have  offered  sacri- 
 
 fice,, both  for  us  and  moreover  for  Himself  too.  He  surely 
 hath  needed  it,  even  as  we  too  who  are  under  the  yoke  of 
 sin  :  convict  Him  therefore  of  sin  ;  if  He  hath  offered  sa- 
 crifice with  us,  shew  Him  co-sinner  with  us.     Being  the 
 Good  Shepherd,  for  whom  hath  He  laid  down  His  Life, 
 for  Himself  rather  or  for  the  sheep  ?     I  hear  Him  saying 
 lb.  xvii.    of  US,  For  their  salces  do  I  sanctify  Myself,  and  as  the  Di- 
 Heb.ii.  9.  vine-speaking  Paul  saith.  By  the  grace  of  God  for  every 
 Rom  iv.    Tiian  tasted  He  death,  and  again.  He  was  delivered  up  because 
 of  our  transgressions  and  was  raised  because  of  our  justifica- 
 
the  Last  Ada,m,  freeing  us  from  ills  of  the  First.     121 
 
 tion,  and  as  the  Prophet  Esaias  saith,  The  chastisement  o/BooKm.6. 
 our  peace  was  upon  Kim,  ivith  His  stripes  were  we  healed,  not  ^^'  ^^' 
 Himself  has  been  healed  by  the  suffering  of  His  own  Flesh. 
 He  ivas  delivered  up  because  of  our  transgressions  (not  be- 
 cause of  His  own,  far  from  it,  for  confessedly  has  the  na- 
 ture of  man  been  borne  down  by  the  transgression  in  Adam 
 unto  curse  and  death,  it  is  moreover  sick  of  proneness  to 
 sin  in  the  flesh),  in  order  that  the  righteousness  of  the  Law  Rom.viii, 
 might  he  fulfilled  in  2is  who  walk  not  after  the  flesh  hut  after 
 the  spirit.    For  therefore  was  He  also  named  the  last  Adam,  i  Cor.  xv. 
 
 45 
 
 not  enduring  to  be  sick  of  the  things  of  the  first  one,  but 
 rather  ridding  in  Himself  first  the  nature  of  man  from  the 
 blame  of  that  ancient  transgression.    For  it  was  condemned 
 in  Adam,  but  in  Christ  was  seen  most  approved  and  worthy 
 of  wonder.     Earthy  therefore  is  he,  but  Christ  heavenly. 
 And  it  was  put  to  shame  in  the  first,  borne  down  to  dis- 
 obedience which  is  sin,  but  in  Christ  hath  it  preserved 
 untransgression ''',  and  as  in  a    second   firstfruits    of  the  '  j^  «Ho- 
 race, was  seen  both  unwounded  by  sins,  and  superior  to 
 curse  and  doom  and  death  and  decay.     And  the  most  wise 
 Paul  confirms  us  herein,  thus  writing,  For  as  through  one  Rom,  v. 
 man's  disobedience  the  many  were  made  sinners,  so  too  hy  ^^' 
 its  obedience  of  one  shall  the  many  he  made  righteous.   Every 
 one  who  has  become  guilty  of  sin  needs  therefore  sacrifice 
 for  his  own  transgressions :  and  Christ  hath  offered  Him- 
 self for  His  kin  according  to  the  flesh,  i.  e.,  for  us ;  but  for 
 Himself  not  a  whit,  being  superior  to  sin,  as  God.     For  if 
 He  have  been  sacrificed  for  Himself,  not  we  alone  have  been 
 bought  by  His  Blood  according  to  the    Scriptures  but 
 Himself  too  will  have  been  co-bought  with  us,  no  longer 
 according  to  Isaiah^s  voice  did  the  Lord  give  Him  up  for  isaAm.6. 
 our  sins,  but  He  has  been  given  rather  for  His  own.     For  ^^^* 
 where  is  at  all  sacrifice  and  offering,  there  surely  is  also  re- 
 mission of  sins.     The  Divine-uttering  Paul  therefore  hath 
 beguiled  those  throughout  all  under  heaven  by  writing 
 regarding  Him,  For  such  an  High  Priest  became  us,  holy  Heb.  vii. 
 harmless  undefiled,  separated  from  sinners  and  made  higher 
 than  theheavens.  Who  needeth  not  daily  as  the  high  priests  to 
 
122     Emmanuel  outlined  in  Lamh  that  saved  them  of  Israel, 
 
 AG.  NEST,  offer  up  sacrifice,  first  for  his  own  sins  then  for  the  loeople's, 
 for  this  He  did  once  ivhen  He  offered  up  Himself :  for  the  Law 
 maheth  men  high  priests  which  have  infirmity,  hut  the  word 
 of  the  oath  which  ivas  since  the  Law,  the  Son  Who  hath  been 
 pierfected  for  evermore.     How  therefore  is  Christ  an  holy 
 
 8  &KaKos,  High  Priest?  or  in  what  way  harmless^  and  undefiled  ?   And 
 ing^^lli  if  He  need  with  us  sacrifice,  having  made  His  ofiering  for 
 
 remission  of  transgressions  and  for  justification  of  them 
 that  have  sinned,  how  has  He  been  separated  from  sinners, 
 if  He  be  justified  along  with  them,  the  sacrifice  having  been 
 
 9  i.e.  sin-  ofiered  for  none  else  than  these  very  persons  ^  ?     But  I 
 
 marvel  that  whereas  Paul  hath  cried  aloud  and  that  full 
 clearly  that  He  is  not  like  those  who  have  been  bidden 
 to  offer  for  their  own  transgressions,  and  then  for  the 
 people's,  thou  wert  not  afraid  to  put  forth  the  contrary 
 to  what  he  said,  and  durst  say  that  after  the  likeness  of 
 them  who  were  made  priests  according  to  the  Law,  He  too 
 offered  up  sacrifice  for  Himself.  And  if  it  be  true  that  tJie 
 Law  maheth  men  High  Priests  which  have  infirmity,  hut  the 
 word  of  the  oath  ivhich  was  since  the  Law,  the  Son  Who  hath 
 heen  perfected  for  evermore,  why  makest  thou  connumerate 
 with  those  who  are  used  to  infirmity  Him  Who  has  been  re- 
 moved from  their  multitude^  and  possesses  the  perfection 
 which  is  above  the  Law,  of  His  own  and  by  Nature,  if  so 
 be  He  be  Son  of  a  truth  and  therefore  God  ? 
 
 But  let  us  see  from  the  legal  and  more  ancient  scripture 
 too  in  what  manner  and  for  whom,  Emmanuel  hath  offered 
 Himself  for  an  odour  of  a  sweet  smell  unto  God  the  Father. 
 For  a  shadow  confessedly  was  the  Law,  yet  hath  it  the 
 
 I  WoTv-  outline  ^  of  the  mystery  Christ-ward  and  travails  with  the 
 form  of  the  Truth.    And  indeed  Christ  said  somewhere  when 
 
 S  John  conversing  with  the  Jews,  Had  ye  believed  Moses  ye  would 
 have  believed  Me,  for  of  Me  he  ivrote.  How  therefore  did 
 they  of  the  blood  of  Israel  when  about  to  depart  out  of 
 the  Land  of  the  Egyptians  sacrifice  the  Lamb  ?  for  their 
 own  selves  alone  or  for  the  Lamb's  sake  too  ?  whom  did  it 
 redeem  by  its  blood  ?  was  it  them  who  were  under  the 
 
in  Bulloch  that  luas  their  Atonement.  123 
 
 yoke  of  bondage^  and  were  endmnng  the  oppression  liard  BooKiii.6. 
 to   bear  of  the  Egyptians^  or  itself  too  ?  whose  destroyer 
 did  it  scare  away  ?  to  whom  said  the  God  of  all,  And  I  tvill  Exod.xii. 
 see  the  blood  and  tvill  shelter  you  ?  was  it  to  those  who 
 needed  His  shelter  or  to  the  Lamb  itself  too  ? 
 
 For  God  the  Father  was   representing "  the   sacrifices  ^^^"^' 
 that  were  to  be  made  for  sins,  in  the  Law  as  on  a  tablet, 
 outlining  ^  yet  the  mystery  of  Christ,  and  thus  He  said  to  -,!^1'^"^ 
 the  hierophant  Moses,  If  the  whole  congregation  of  the  cliil-  Vo'^'-iY' 
 dren  of  Israel  sin  umvillingly  and  the  thing  he  hid  from 
 the  eyes  of  the  assembly  and  they  have  done  one  of  all  the 
 commandments  of  the  Lord  which  should  not  be  done,  and 
 have  transgressed  and  the  sin  be  known  to  them  which  they 
 have  sinned  therein,  the  congregation  shall  offer  a  young  hul- 
 locli  without  blemish  from  among  the  herd  for  the  sin.     And 
 having  fully  gone  through  how  the  details  of  the  sacrifice 
 should  be  done,  He  adds  and  says.  And  the  priest  shall  lb.  20. 
 make  an  atonement  for  them  and  the  sin  shall  be  forgiven 
 them.    Observe  then  that  the  bullock  was  offered  as  a  type 
 of  Christ  the  All-Pure  and  That  hath  no  spot,  and  they 
 who  offer  and  not  surely  the  bullock  were  set  free  from 
 their  guilt.     For  He  has  been  sacrificed  not   rather  for 
 Himself,  as  thou  sayest,  but  for  the  infirm,  for  whom  the 
 high  priest  according  to  the  Law  used  to  make  supplication, 
 that  you  may  again  understand  Him  That  was  made  an 
 Advocate  for  us,  a  High  Priest  undefiled  and  holy,  separa-  Heb.  vii. 
 ted  from  sinners. 
 
 Since  therefore  our  opponent  is  on  all  sides  sick  of  un- 
 comeliuess  of  speech,  we  say  that  the  Word  out  of  God  the 
 Father  was  made  the  High  Priest  and  Apostle  of  our  con- 
 fession when  He  was  made  Man,  abasing  Himself  unto 
 emptiness  and  in  our  condition  :  in  order  that  having  offered 
 Himself  to  the  Father  for  an  odour  of  sweet  smell  in  be- 
 tialf  of  all,  He  might  win  all  under  Heaven,  might  remove 
 :he  ancient  guilt,  might  justify  by  grace  through  faith, 
 blight  render  superior  to  death  and  decay,  holy  and  hallowed 
 
124  Cheist  our  Bedeemer. 
 
 AG.  NEST,  and  full  well  versed  in  every  kind  of  virtue,  confessing  Him 
 their  Saviour  and  Redeemer,  through  Whom  and  with 
 Whom  to  God  the  Father  be  glory  with  the  Holy  Ghost  for 
 evermore.    Amen^ 
 
Ty]^e  of  the  brazen  serjpent. 
 
 TOME  IV. 
 
 Brazen  serpent  a  type  :  how  to  be  cured  of  the  stings.  In  Holy  ThinitY 
 Each  Person  exists  yet  each  work  is  the  work  of  the  Whole  Trinity. 
 Meaning  of  "  Made  flesh."  Christ  gives  the  Spirit  as  His  own,  and 
 works  as  God  through  His  own  Spirit.  Nicene  Fathers  spake  through 
 the  Holy  Ghost.  „  Commended.  „  The  Holy  Ghost  Spirit  of  the 
 Truth,  i.  e.,  of  Christ.  All  Divine  Work  work  of  Wliole  Trinity.  Holy 
 Ghost  out  of  the  Father  and  the  Own  of  the  Son.  S.  John  xvii.  1.  Flesh 
 of  Christ  quickens  in  the  Eucharist,  because  it  is  the  flesh  of  the 
 Word.  Its  type  the  Lamb,  its  mode  a  mystery.  Nestorius  confessed 
 that  Godheaffand  manhood  belong  to  the  Same,  and  contradicts  himself: 
 yet  the  Eucharist  does  quicken  us  :  and  He  is  Man  having  remained  God. 
 No  one  taught  confusion  of  Person  in  Christ. 
 
 The  Divine-uttering  Paul,  shewing  that  not  ineffective 
 for  the  profit  of  those  who  have  elected  to  live  piously,  is 
 the  shadow  in  the  Law  and  besides  full  well  setting  be- 
 fore the  minds  of  all,  as  a  picture  and  representation  of  the 
 truer,  the  things  which  long  ago  befell  them  of  old,  says. 
 But  these   things  happened   unto  them  typically,  hut  were  i  Cor.  x. 
 written  for  our  admonition  unto  whom  the  ends  of  the  world 
 are  come.    Come  now  therefore  selecting  out  of  the  writings 
 of  the  Law  let  us  say,  that  they  of  Israel  were  camping  in 
 the  desert  of  old  time  when  they  departed  out  of  the  land 
 of  the  Egyptians  and  were  speeding   unto  the  Land  of 
 Promise  :  but  when  (wretched  ones  !)  unmindful  of  the  won- 
 ders in  Egypt  and  of  their  love  to  Godward,  they  began  un- 
 holily  to  murmur,  they  were  destroyed  of  serpents,  as  it  is  ib.  9. 
 written.    Yet  they  escaped  the  bites  of  the  venomous  crea- 
 tures, Moses  having  reared  up  for  them  the  brazen  Ser- 
 pent, God  the  Saviour  of  all  having  commanded,  Malte  thee  Num. 
 a  serpent  and  set  it  for  a  sign  and  it  shall  he,  if  a  serpent  ^^^•^* 
 have  hitten  a  man,  that  evei'y  one  that  is  hitten,  seeing  it 
 shall  live.     The  figure  then  was  the  mystery  Christ-wardj  see  Schol. 
 for  the  Only-Begotten  Word  of  God  being  God,  and  Good 
 
126  We  must  looJc  to  Christ,  God  and  Man. 
 
 AG.  NEST,  by  Nature  out  of  a  Good  Father,  partook  of  flesh  and  blood, 
 i.  e.,  was  made  man,  and  like  unto  us  wicked  ones,  in  regard 
 I  mean  that  He  is  man  as  we.  And  He  has  been  set  up  on 
 high  too,  that  is,  He  endured  the  cross  on  the  wood  and 
 death  after  the  flesh,  even  though  He  rose  again  the  third 
 day  having  trampled  on  the  might  of  death. 
 
 When  therefore  of  exceeding  great  lack  of  understand- 
 ing murmuring  against  the  economy  with  flesh  and  charg- 
 insr  it  with  uncomeliness,  we  are  ashamed  to  think  or 
 say  that  the  Word  of  God  became  Man  as  we  and  was 
 united  to  flesh  in  verity,  then  will  the  dragon,  the  prince 
 of  evil,  slay  us,  infusing  into  our  minds  error,  as  it  were 
 the  venom  of  his  own  perverseness :  yet  shall  we  escape 
 and  repel  the  damage  of  his  crookedness,  if  with  the  eyes 
 of  our  heart  we  look  on  the  serpent,  that  is,  if  we  con- 
 sider with  accurate  mind  the  mystery  of  Christ.  For  then, 
 then,  deeming  right  shall  we  confess  unhesitatingly  that 
 the  Word  of  God  has  been  made  flesh,  and  proceeded  forth 
 of  a  woman  along  with  remaining  God,  and  is  the  Same 
 God  alike  and  Man,  neither  shaming  of  the  measures  of  the 
 
 '  virepo-  human  nature  by  reason  of  the  Dignity  of  the  Excellence  \ 
 nor  yet  reft  of  His  God-befitting  Authority  and  Supreme 
 Glory  on  account  of  the  human  nature.  And  they  who 
 are  used  full  well  to  discern  such  things,  clearly  and  by 
 
 2  e^TjTa-    accurate  scrutiny "  understanding  through  both  the  one, 
 
 Rom.  xi.  and  the  Mystery  regarding  Him,  say,  0  the  deptJb  of  the 
 '     '     riches  and  wisdom  and  knowledge  of  God,  how  unsearchable 
 His  judgements  and  His  tvays  not  to  he  tracked;  for  ivlio 
 knew  the  mind  of  the  Lord  ? 
 
 Yet  doth  somehow  this  man  thrusting  away  these  things 
 as  impossible  and  uncomely,  dare  to  make  no  small  accusal 
 against  the  glory  and  excellence  of  our  Saviour,  and  allot- 
 ting to  Him  our  measure  and  nought  else,  says  that  He 
 
 chapter  9  has  been  glorified  by  the  Holy  Ghost,  not  using  as  His 
 own  Power,  that  through  Him  to  work  signs  %  but  gaining 
 from  without  and  introduced,  the  power  of  achieving  ought 
 
 "The  present  text  has  /col  TrX-qpovv  to.  rrjs  6eoiT7ifj.ias ;  perhaps  it  should  be  Kal 
 Trap'avTov  \a^6vra  rb  tyepyui/  Svvaadai  Kal  irKrtpovv  ra  rrfs  0.  (from  chapter  9). 
 
Nature  of  Godhead  One,  Each  Person  Exists.         127 
 
 miraculouSj  that  He  may  appear  as  we  the  recipient  of  a  bookiv.i. 
 gift  haply  of  healing,  and  be  bound  to  say  with  blessed  cf.  i  Cor. 
 Paul,  By  the  Grace  of  God  I  am  what  I  am.     For  to  whom  ib.'xv. 
 being  and  being  able  to  achieve  ought  is  imported  and     * 
 from  without,  these  will  with  reason  utter  such  word  as 
 this. 
 
 For  he  desiring  (as  he  thinks)  to  prove  the  Holy  Trinity 
 equal  in  operation  unto  all  things,  says  again  thus ; 
 
 „  God  the  Word  luas  made  Flesh  and  tahernacled  in  us. 
 ,,  The  Father  co-seated  with  Himself  the  manhood  which 
 „  was  assumed  :  for  (it  saith)  The  Lord  said  unto  my  Lord,  Ps.  ex.  l. 
 „  Sit  Thou  on  My  Right  Hand  ;  the  Spirit  descending  con-  ^ffvueKpi- 
 „  summated^  the  glory  of  that  which  was  assumed,  for  when  s.  John 
 „  (He  saith)  the  Sinrit  of  T?'uth  is  come.  He  shall  glorify  14^'     ' 
 „  Me.    Desirest  thou  also  another  operation  of  the  Trinity  in 
 „  respect  of  these  very  things  ?  The  Son  indwelt  in  the 
 „  body,  the  Father  commended  Him  when  baptized,  the 
 „  Spirit  fashioned  him  in  the  Virgin.  „   Then  again  he  says 
 of  the  holy  Apostles,  „  The  Son  chose  them  out,  for  I  lb-  xv. 
 „  (He  says)  chose  you  forth ;   the  Father  sanctified,  for  (He 
 „  says)  Father,  sanctify  them  in  Thy  Truth,  the  Spirit  ren-  ib.  xvii. 
 „  dered  them  orators  \  l%ropas 
 
 That  his  whole  discourse  has  been  framed  both  unwisely     ;.  -1 
 and  unhappily,  is  full  easy  to  shew.     And  in  this  too  he 
 wanders,  and  how,  I  will  say.    For  One  indeed  is  the  Nature 
 of  the  Godhead,  but  the  Father  exists  in  His  Proper  mode  ^ 
 
 ^  "Thus  is  there  One  God,  the  Holy  fining  the  Acts  belonging  to  Each  and 
 Trinity  by  sameness  of  Nature  speeding  which  seem  to  be  attributed  to  Them  se- 
 ll unto  one  Godhead,  even  though  in  the  verally,  to  be  the  Will  and  Operation  of 
 giving  of  Names  and  conceived  of  in  the  Whole  Godhead.  For  the  Divine 
 Proper  Existence  only.  It  fitly  admit  and  Unsevered  Nature  will  work  tlirough 
 thenumber  Three."  Thes. cap. 32pp. 311  Itself,  in  no  divided  way,  so  far  as  per- 
 fin.  312.  ^^  He  shall  glorify  Me,  for  He  tains  to  the  one  count  of  Godhead,  al- 
 shall  receive  of  Mine  and  shall  tell  it  though  Each  hath  Personal  Existence: 
 unto  you;  for  bemg  the  Spirit  of  Truth  for  the  Father  is  What  He  is,  and  the 
 He  will  enlighten  them  in  whom  He  is,  Son  likewise,  and  the  Holy  Ghost." 
 and  will  lead  them  unto  the  apprehen-  On  S.  John  vi.  45  p.  402  O.  T.  add  in 
 sion  of  the  Truth.  And  tliis  we  say,  not  S.  Johannem  p.  784  a.  S.  Cyril  further 
 as  severing  into  diversity  and  making  speaks  of  the  Incarnation  as  the  act  of 
 wholly  separate,  either  the  Father  from  the  Whole  Holy  Trinity.  "But  He 
 I  the  Son,  or  the  Son  from  the  Father,  nor  says  that  He  was  Incarnate  by  the  Father, 
 yet  the  Holy  Ghost  from  the  Father  and  although  Solomon  says.  Wisdom  huilded 
 the  Son,  but  (since  One  Godhead  truly  her  an  house  :  and  the  blessed  Gabriel 
 IS,  and  is  thus  preached  as  \dewed  in  the  attributeth  the  creation  of  the  Divine 
 Holy  and  Consubstantial  Trinity),  de-  Body  to  the  Operation  of  the  Spirit, 
 
128  Each  worli  work  ofwliole  Trinity.    Made  msxn=Incarnation. 
 
 AG.  NEST,  and  the  Son  too  and  likewise  the  Spirit :  yet  are  all  things 
 wrought  by  the  Father  and  through  the  Son  in  the  Spirit^ 
 and  when  the  Father  is  (so  to  say)  moved  to  ought,  yet 
 does  the  Son  surely  work  in  the  Spirit ;  and  though  the 
 Son  or  the  Spirit  be  said  to  fulfil  ought,  this  is  full  surely 
 5  iK  of  ^  the  Father  :  and  through  the  whole  Holy  and  Consub- 
 stantial  Trinity  runs  the  Operation  alike  and  Will  unto 
 everything. 
 
 On  this  subject  we  say  thus.    But  view  again  how  clearly 
 and  evidently,  although  he  says  that  the  Word  out  of  God 
 « TrapacTTj-  has  been  made  Flesh,  he  mis-coins  ^  the  force  of  the  ideas, 
 ^"pp.''l3,  and  bears  it  far  away  from  rightness,  representing  the  In- 
 ^^  carnation  as  an  operation  of  His :  for  he  adds  forthwith, 
 
 „  wilt  thou  another  operation  of  the  Trinity  besides  these?,, 
 as  though  he  had  already  shewn  the  first  operation  of  God 
 the  Word,  His  being  made  Flesh  according  to  the  Scrip- 
 tures,    And  what  is  the  other  after  the  first  operation,  he 
 shews  as  he  supposes.     He  says,  „  The  Son  indwelt  in  the 
 U(o^6pos  ,^body  :„  a  God-clad  '^  man  therefore  is  Christ.     Nest  the 
 Word  of  God  the  Father  is  shewn  operating  this  alone  for 
 man :  so  that    even  though  the  blessed  Evangelist  say, 
 S.John  i.  TJie  Word  ivas  made  Flesh  and  tabernacled  in  us'^,  it  indi- 
 ^'*'  cates  nothing  else  to  us  but  just  this  alone,  that  the  Word 
 
 being  God  dwelt  in  a  man  just  as  in  ourselves  too.     For 
 2  Cor.  vi.  we  are  temj)les  of  the  living  Ood,  and  herein  Jcnoiv  ive  that 
 IS  John  -^^  **^  *^  '^*^  because  He  gave  us  of  His  Spirit.     But  thou 
 iv.  13.      .yyiit;  jjQt  (I  supposc)  Say  this,  shuddering  at  the  blasphemy, 
 but  wilt  confess  with  us,  that  the  Word  of  God  has  been 
 made  Man  (and  this  is  the  Incarnation) :  and  wilt  agree 
 that  He  hath  remained  God,  and  kept  the  Beauty  of  His 
 
 ■when  he  was  speaking  with  the  holy  Vir-  <^  The  Word  ivas  made  flesh  and  taher- 
 gin  (for  The  Holy  Ghost,  he  says,  shall  nacled  in  (or  among)  us.  The  Easterns 
 come  upon  thee,  and  the  Power  of  the  most  in  their  great  dread  of  Apollinarianism, 
 Highest  shall  overshadow  thee)  that  thou  suspected  S.  Cyril  of  pressing  S.  John's 
 mayest  again  understand,  that  the  God-  earlier  words  {aap^  tyevero)  to  mean, 
 head  being  by  Nature  One,  conceived  was  turned  into  flesh  (seep.  44  note  e) : 
 of  both  in  the  Father  and  the  Son  and  Nestorius  on  his  side  would  seem  to  have 
 in  the  Holy  Ghost,  not  severally  will  rested  his,  ,the  Divine  Nature  not  en- 
 Each  in-work  as  to  ought  of  things  that  ,  during  change  into  flesh  but  inhabita- 
 are,  but  whatever  is  said  to  be  done  by  ,  tion  in  man ,  (pp.  28,  30)  ui  part  on 
 One,  thisis  wholly  the  work  of  the  whole  the  words,  tabernacled  in  us.  S.Cyril 
 Divine  Nature."  lb.  on  vi.  57  pp.  424,  gives  two  most  carefully-weighed  expo- 
 425  O.  T.  sitions  of  the  verse  at  pp.  4,  5  and  35. 
 
Made  Flesh,  means  Gob  become  M an  :  His  His  Snun.  129 
 
 proper  Nature^  even  tliough  He  have  the  name,  Son  of  BooKiv.i. 
 Man,  and  have  been  made  so  of  a  truth.  What  then  didst 
 thou  learn,  and  say  that  the  Father  co-seated  with  Himself 
 the  manhood  that  was  assumed,  and  not  rather  that  there 
 sitteth  on  the  Throne  of  His  proper  Godhead,  in  the 
 Good-Pleasure  of  God  the  Father,  the  Word  That  sprang 
 from  Him,  when  made  Man  too  :  in  order  that  His  Hu- 
 man Nature  be  not  conceived  and  spoken  of  by  us  as 
 something  other  than  He,  albeit  the  union  that  is  of  truth  ^  ^T^sKarh 
 
 ,  T  XT      •      /-\  11  Tx-       Til       1      •  T         a.\)]deiav 
 
 shews  us  that  He  is  One  and  that  His  r  lesh  is  not  alien  kvwtjfws 
 
 from  Him  ? 
 
 In  this  too  thou  wilt  therefore  be  caught  speaking  falsely 
 
 and  in  no  slight  degree  erring  from  fit  reasoning.   And  if 
 
 to  say  that  the  Word  has  been  made  Flesh  is  nought  else  see  pp.  8, 
 
 .  .  35 
 
 than  that  He  being  in  the  Excellence  of  Godhead  and 
 
 abiding  what  He  was,  hath  become  Man,  what  glory  from 
 
 without  will  He  be  in  need  of.  Himself  the  Lord  of  Glory? 
 
 For  confessedly  was  He  being  glorified,  the  Spirit  working  see  On 
 
 Divine  signs;  yet  not  as  a  God-clad  man,  gaining  this  pp_ ^3^4*^ 
 
 thing  from  an  alien  and  superior  Nature,  even  as  do  we,  ^1- 
 
 but  rather  as  using  of  His  own  Spirit :  for  He  was  God  by 
 
 Nature  and  not  alien  to  Him  is  His  Spirit.     Hence  we  say 
 
 that  not  from  without  nor  by  adoption  has  the  operation 
 
 of  the  Spirit  been  given  to  Him,  even  as  unto  us,  or  to 
 
 the  holy  Apostles  :  for  to  them  hath  Christ  given  autliority  S-  Matt. 
 
 over  unclean  spirits  to  cast  them  out,  and  commanded  them 
 
 to  heal  both  every  sichiess  and  every  ailment  in  the  people. 
 
 From  within  ^  therefore  and  from  ^  Himself  is  His  Spirit.  ]  oiKoBev 
 
 A.nd  an  evident  demonstration  of  this  will  be  His  being 
 
 ,ble  to  supply  It  to  others  too  and  not  of  measure,  as  the  S-  John 
 
 jlessed  Evangelist  saith.    For  the  God  of  all  measured  to  see  above 
 
 he  saints  the  grace  through  the  Spirit,  and  to  one  He  ^'  ^ 
 
 rave  the  ivord  of  wisdom,  to  another  the  luord  of  hnoivledge,  iCor.  xii. 
 
 o  another,  gifts  of  healing  :  and  this  I  think  is  that  those  lb.  9. 
 
 vho  have  the  operation  have  power  of  measure :  but  our 
 
 jord  Jesus  Christ,  putting  forth  the  Spirit  out  of  His  own 
 
 ulness,  even  as  doth  the  Father  Himself,  gives  It  oiot  as 
 
 f  measure  to  those  who  are  worthy  to  receive  It.     Why 
 
130    Saints  ivorh  in  measure,  Christ  Almighty,  the  Holy  Ghost 
 
 AG.  NEST,  then,  most  excellent  sir,  dost  thou  make  Him  Who  giveth 
 the  Spirit  not  of  measure,  connumerate  with  those  who  have 
 -  (TvyKe-  n^  in  measure,  saying  that  His  glory  has  been  cemented^ 
 KpoT-na-  ai  ^^  ^^^  Spirit  and  that  He  has  been  operated  on,  like  one 
 3  (rvyKp6-  of  ^s^  receiving  as  a  grace  support  ^  from  Him,  rather  than 
 consol'ida-  working  Divine  signs  through  His  own  Spirit. 
 ^'°"  For  the  all-daring  Jews,  whetting  against  Him  a  bitter 
 
 S.  Matt,   tongue,  unholily  said.  This  man  casteth  not  out  devils  save 
 ^"*  ^^'     in  Beelzebub  the  prince  of  the  devils ;  but  our  Lord  Jesus 
 Christ  convicting  them  of  no  small  folly  yea  rather  of  im- 
 Ib  27.      pi^ty,  says,  If  I  in  Beelzebub,  'prince  of  devils,  cast  out  devils, 
 by  luhom  do  your  sons  cast  them  out  ?  for  the  glorious  and 
 Actsiv.     mighty  choir  of  the  holy  Apostles,  performing  miracles  in 
 the  Name  of  Jesus  Christ  of  Nazareth,  is  marvelled  at :  and 
 S.  Luke    of  a  truth  they  returned  rejoicing  and  saying.  Lord  even  the 
 devils  are  subject  to  us  in  Thy  Name.     But  if  it  be  possible 
 that  in  the  name  of  any  one  of  those  operated  on,  others 
 too  should  avail  to  accomplish  the  like,  let  him  come,  let 
 him  tell  us  why  no  one  is  marvelled  at  for  rebuking  un- 
 clean spirits  or  having  accomplished  ought  else  that  passes 
 reason,  in  the  name  of  any  saint. 
 
 But  they  are  operated  upon  by  the  Spirit  and  have  a 
 measured  grace.  He,  as  God  in-worketh,  and  through  His 
 own  Spirit  achieveth  without  toil  the  things  whereby  He 
 is  marvelled  at.     And  verily  the  woman  who  was  sick  of 
 the  issue  of  blood  came  one  time  secretly  behind  Him  (thus 
 lb.  viii.    is  it  written)  and  touched  the  border  of  His  garment  and  im- 
 mediately her  issue  of  blood   stanched,  which  Christ  now 
 lb.  45.      understanding,  says   Who  touched  Me  ?  and  when  at  this 
 the  Divine-speaking  disciples  said,  Master,  the  multitude 
 lb.  4G.      are  thronging  Thee  and  pressing  Thee,  He  said  again,  Some- 
 body touched  Me,  for  I  hnow  that  might  luent  forth  of  Me. 
 Understandest  thou  then  that  not  as  introduced  from  with- 
 out, but  from  within  and  out  of  Himself  hath  He  the  power 
 to  inwork  and  to  free  from  weaknesses  ? 
 
 And  the  blessed  Evangelist  Matthew  too  somewhere 
 
 Ib.vi,  19.  writeth.  And  the  luhole  multitude  ivere  seeJdng  to  touch  Him, 
 
 for  there  went  might  out  of  Him  and  healed  all.     His  might 
 
nis  own,     Nicene  Fathers  say,  tJw  Word  inade  Man.  131 
 
 tlien  is  His  Spirit,  and  tlie  Divine-uttering  David  will  give  BooKiv.2. 
 us  proof,  saying.  By  the  Word  of  the  Lord  ivere  the  Heavens  Ps.xxxiii. 
 stahlished  and  by  the  Spirit  of  His  Mouth  all  their  might.  ' 
 ^^he  Mouth  of  God  the  Father  he  says  is  the  Word  That  is 
 out  of  Him,  by  Whose  Spirit  the  things  made  through  Him, 
 are  stablished  in  being.  I  have  now  therefore  said  that 
 he  brings  down  to  nothing  the  Mystery  of  Godliness,  which 
 ^^as  been  marvelled  at  by  the  holy  Angels  themselves  too, 
 and  recking  nought  of  the  dogmas  that  pertain  unto  truth, 
 he  makes  light  of  them  saying,  „  Wilt  thou  another  opera- 
 „  tion  of  the  Trinity  besides  these  ?  the  Son  dwelt  in  the 
 „  body,  the  Father  commended  him  when  baptized,  the 
 „  Spirit  fashioned  him  in  the  Virgin.,,  And  that  the  truth 
 will  follow  surely  upon  the  things  which  we  have  said,  and 
 that  we  have  made  no  mere  condemnation  of  his  words,  but 
 rather  a  clear  and  true  conviction  of  them,  himself  will  shew 
 saying  elsewhere  on  this  wise, 
 
 „  And  the  proof  of  co-work  is  evident.  The  Son  became 
 „  man,  the  Father  enthroned  Him,  the  Spirit  honoured  Him 
 „  by  signs. 
 
 Will  any  one  doubt  even  after  this  that  the  aim  of  his  §  2 
 ideas  looks  to  unlearning  alike  and  unholiness,  and  is  bold 
 against  the  doctrines  of  piety  ?  for  like  as  he  unwisely  casts 
 forth  the  Word  of  God  from  being  made  Flesh  and  says 
 that  He  wrought  an  indwelling  in  man,  so  too  again  does 
 he  take  the  being  made  man,  albeit  the  holy  Churches  in 
 every  region  under  Heaven,  and  the  venerable  Fathei's 
 themselves  who  put  forth  unto  us  the  definition  of  the  right 
 and  undefiled  Faith,  viz.  (the  Holy  Ghost  speaking  in  them) 
 that  the  Word  of  God  was  made  flesh  and  became  Man, 
 conceiving  that  this  is  nought  else  save  only  the  being 
 made  man  as  we,  and  being  born  after  the  flesh  of  a  woman, 
 because  He  hath  also  been  made  with  us  under  the  Law, 
 Who  as  God  is  above  the  Law. 
 
 But  since  (as  I  have  already  full  often  said)  his  aim  is 
 to  undo  the  Truth,  therefore  he  alone  (and  that  strenu- 
 ously) lifts  himself  up,  and  opposes  the  opinions  of  all, 
 
 k2 
 
132.  Incarnation  not  Indwelling.    The  Son  God  and  Man, 
 
 AG.  NEST,  and  brandishes  arms  against  the  Ineffable  glory,  and  what 
 he  alone  thinks,  endeavours  to  bring  in  secretly  as  a  kind 
 
 4  ffvpcpi-  Qf  rubbish  *  upon  the  churches  of  God  :  for  he  maintains 
 that  the  Incarnation  is  indwelling,  and  not  rather  that  the 
 Word  out  of  God  partook  like  us  of  blood  and  flesh,  albeit 
 the  Word  hath  indwelt  and  indwells  yet  in  all  the  saints, 
 but  has  once  been  made  as  we,  and  has  partaken  Personally 
 in  a  single  flesh,  wherein  He  is  believed  both  to  have  died 
 and  to  have  risen  for  us  :  for  of  His  own  will  He  suffered 
 in  the  flesh. 
 
 But  that  to  no  purpose  is  he  flinging  about  words,  and 
 recking  little  of  the  absurdity  of  his  language,  says  that 
 Christ  was  ennobled  by  signs  through  the  Spirit,  the  words 
 which  have  been  just  cited,  sulEficiently  (as  I  think)  shewed: 
 but  let  us  examine,  if  you  please,  his  other  words.  ,The 
 > Father  (he  says)  commended;,  what  then  commended 
 here  is,  I  cannot  understand  :  for  the  word  is  confessedly 
 a  word  of  the  market  and  the  mob,  and  replete  with  com- 
 monplace trickery  '^ ;  but  I  suppose  that  he  wanted  to 
 indicate,  set  forth.,  for  example,  or,  hath  witnessed  to.  How 
 then  (tell  me)  did  the  Father  commend  ?  did  He  exhibit 
 one  counted  worthy  of  Divine  Indwelling?  or  was  it  not 
 this  at  all,  but  rather  His  own  Son  made  man,  yet  abiding- 
 even  in  Flesh,  what  He  was  and  is  and  shall  be,  i.  e.  God  ? 
 
 Heb.  xiii.  For  Jesus  Christ  Who  was  yesterday  and  to-day  is  the  Same 
 
 8.  J. 
 
 even  jor  ever. 
 
 Come  then,  let  us   examine  what  is  spoken  of  Him. 
 
 S.  Jol)n    What  says  the  Evangelist  ?     And  John  hare  record,  saying, 
 
 I  have  seen  the  Spirit  descending  from  Heaven  like  a  dove, 
 
 ....  ^  and  abiding  upon  Him,  This  is  He  That  haptizeth 
 
 with  the  Holy  Ghost :  and  I  have  seen  and  testified  that  This 
 
 is  tlie  Son  of  God.     For  our  Lord  Jesus  Christ  was  about 
 
 to  sanctify  economically  the  Jordan,  and  deigned  with  us 
 
 <!  ayopala  re  Koi  6.yvpTdoST]s  Kol  rep-  that  the  omission  is  a  slip  of  some  tran- 
 
 6peias  itiuiTiKris  ava.fxf(TTo<i  scriber.   The  omission  seems  to  indicate 
 
 «^  Thus  the  MS.,  omitting  the  inter-  that  as  in  other  places  so  here  too 
 mediate  part,  ver.  32  and  most  of  33.  S.  Cyril  read /row  Heaven  in  verse  33 
 Omissions  of  this  sort  are  not  un-  also  and  so  that  the  omission  took 
 common,  even  in  good  MSS.,  while  the  place  through  the  eye  of  the  scribe  wan- 
 frequent  citation  of  these  verses  by  dering  from  the  words  from  heaven  in 
 S.  Cyril,  together  with  the  sense,  shew  verse  32  to  those  same  words  in  verse  33. 
 
 32—34. 
 
and  speaks  as  God  even  when  man  on  earth.         133 
 
 to  be    baptized,  ordering  tlie  Mystery  of  the  Economy  BooKiv.2. 
 with  flesh  through  the  ways  that  beseem  it :  for  it  was 
 necessary  that  the  Word  out  of  God  the  Father  should  be 
 known  to  have  been  made  Man.     Yet  was  He  baptized  as  see  below 
 Man,  He  baptized  Divinely  in  the  Holy  Ghost.     And  we  do  36 ;  above 
 not  say  that  He  ministered  the  participation  of  the  Holy 
 Ghost  to  the  baptized  either  as  a  servant  or  by  means  of 
 any  other,  but  hallowed  them,  Himself  infusing  into  them 
 Old  of  His  own  Fulness  as  God  by  Nature.     How  then  dost 
 thou,  disregarding  words  alike  and  thoughts  that  belong 
 to  rightness,  say  that  indwelling  in  man  was  wrought  by 
 God  the  Word ;  albeit  whereas  very  many  saints  have  had 
 the  God  of  all  indwelling  in  them,  none  of  them  baptized 
 with  his  own  spirit  or  has  been  said  to  indwell  Divinely  in 
 any  and  has  so  indwelt  ?  and  Christ  Himself  dwells  in  us 
 through  the  Holy  Ghost,  Which  is  His  own  too,  even  as 
 God  the  Father's.     And  this  Himself  ratifies  to  us  saying. 
 Bid  ivhen  the  Comforter  is  come,  Whoin  I  will  send  unto  yon  s.John 
 from  the  Father,  the  8pi7-it  of  the  Truth,  Which  proceedeth  ^^'    ' 
 from  the  Father,  He  shall  testify  of  Me. 
 
 See  then  how  He  says  that  the  Spirit  Which  proceed- 
 eth  from  God  the  Father  is  the  own  Spirit  of  the  Truth 
 also:  and  He  Himself  is  of  a  surety  the  Truth.  How  then, 
 if  He  be  of  a  truth  not  rather  God  made  man,  but  man 
 having  the  Divine  Indwelling  as  His  Energy,  doth  He 
 promise  to  send  down,  as  His  own,  the  Spirit  of  God  the 
 Father  upon  them  who  believe  on  Him  ?  Yea,  as  I  said, 
 he  shakes  to  nothing  the  glory  of  the  Mystery,  distribu- 
 ting the  operation  of  the  Holy  Trinity  in  respect  of  the 
 things  done,  and  allotting  to  each  of  the  Persons  by  Him- 
 self what  the  other  hath  not  wrought. 
 
 Again  he  says  on  this  wise,  „  The  Son  chose  forth,  for 
 „1,  He  says,  chose  you  :  the  Father  sanctified,  the  Spirit  ib.  16. 
 „made  orators.,,  0  distraction  without  measure!  if  all 
 things  have  been  done  by  the  Father  through  the  Son  in 
 the  Spirit  and  nothing  badone  by  God  the  Father,  save  in 
 this  very  way ; — how  is  he  not  surely  distraught,  who 
 distributes  to  the  Persons  severally  the  Operations  unto 
 
134  Each  Divine  Ad  that  of  Whole  Trinity. 
 
 AG.  NEST,  oup-bt    of  tlie   Untaint  and   One  Godhead,  and  doth  not 
 rather  maintain  that  each  thing    that  is  done  has  been 
 wrought  by  the  Father  through  the  Son  in  the  Spirit  ? 
 For  if  the  Son  is  both  the  Counsel  and  Wisdom  and  Might 
 of  the  Father,  full  surely  will  the  Father  work  all  things 
 through  the  Son,  as  through  His  Counsel  and  Wisdom 
 and  Might.     Thus  chose  He  for  their  excellence  His  dis- 
 ciples, thus  do  we  say  that  those  who  were  chosen  out 
 were  sanctified,  thus  that  they  were  made  orators,  from 
 out  One  Godhead,  that  is,  by  the  Father  through  the  Son 
 S.John     in  the  Spirit.     For  He  says,  Holy  Father,  sanctify  them  in 
 XVU.17.    jijjy  rp,^.^^f]^^     The  Truth  therefore  sanctifies,  i.  e.  the  Son; 
 He  infuses  ....  .Hoo  and  renders  them  wise  and  through 
 5  0eo(pi-     ^]^0  operation  of  the  Holy  Ghost,  devoutly  ^  eloquent.    And 
 verily  He  said  in  the  book  of  Matthew  to  His  own  Disci- 
 S.  Matt,   pies,  WJien  they  deliver  you  up  take  no  thought  how  or  what 
 ^*      "^'  ye  shall  speaJc,  for  it  shall  he  given  you  in  that  hour  ivJiat 
 ye  shall  si^eah.,  for  not  ye  are  the  speakers,  hut  the  Spirit  of 
 your  Father  which  speaketh  in  you;  and  through  that  of 
 S.Luke    Luke,  Settle  it  therefore  in  your  hearts  not  to  meditate  hefore 
 15. '     '    what  ye  sliall  answer,  for  I  will  give  you  a  nwuth  and  wisdom 
 which  all  your  adversaries  shall  not  he  ahle  to  gainsa.y  or 
 resist.     Hearest  thou  how  when  the  Holy  Ghost  speaketh 
 in  them.  Himself  gives  the  mouth  ?     For  He  is  as  Word 
 Giver  of  word  and  Bestower  of  the  Spirit,  as  having  It 
 as  His  own  Naturally,  even  as  the  Father  Himself  too. 
 The  Holy  Trinity  has  therefore  the  same   Operation,  and 
 whatsoever  things  the  Father  doth  and  willeth  to  accom- 
 plish, these  things    doth  the    Son  too  in  equal  manner, 
 likewise  the  Spirit  also.     But  the  giving  of  the  Operations 
 severally  to  Each  of  the  Persons  individually  is   nought 
 else  than  to  set  forth  three  gods  severally  and  wholly  dis- 
 ^\6yos     tinct  from  one  another.     For  the  count  ^  of  Natural  Unity 
 7  «iVtjo-iv  in  regard  to  the  Holy  Trinity,  shews  I  suppose  one  motion  ^" 
 unto  every  thing  that  is  done.     But  if  now  we  say  that 
 while  One  Person  is  moved,  e.  g.,  to  work,  the  Two  remain 
 ineffective,  how  is  not  a  gross  severance  privily  introduced, 
 
 f  There  appears  to  be  an  omission  here:  the  Roman  Editors  conjecture  that 
 t6  ayiov  nviv/Jia  may  be  to  be  supplied. 
 
'  In  Holy  Trinity  one  Nature,  Individual  Being  to  EachPerson.  135 
 
 allotting  as  a  certain  position  to  each  Person,  the  being  book  iv.3. 
 
 conceived  of  external  to  and  isolated  from  the  rest,  not  in  ^*^^  ^^o^^ 
 
 P- 127, 
 respect  of  His  Individual  Being  (for  that  were  true),  but  in  note  b. 
 
 respect  of  utter  diversity  ^  which  does  not  endure  language  ^  ^"^^pi^- 
 
 that  gathers  them  into  Natural  Union  ?     For  One  Nature 
 
 of  Godhead  is  conceived  of  in  the  Holy  and  Consubstan- 
 
 tial  Trinity  s. 
 
 But  this  good  man  dares  to  abridge^    God  the  Word  ^KaTaa/j.i. 
 
 Consubstantial  with  God  the  Father  as  though  he  knows 
 
 not  that  He  has  been  made  Man,  not  casting  away  what  He 
 
 was,  but  assuming  rather  what  He  was  not:  for  he  is  an 
 
 ■advocate  for  ^  (as  has  been  said)  the  Holy  Ghost  and  insults   ^^"""T"- 
 
 the  Son,  thus  saying  to  some  who  have  elected  to  think  see  above 
 
 .  p.  70 
 
 with  Arius, 
 
 „  They''  (he  says)  contriving  greater  insult  against  Him, 
 „  and  severing  from  the  Divine  Nature  the  Spirit  Which 
 „  having  formed  His  Human  Nature  (for  that,  it  says,  which  S.  Matt. 
 „is  conceived  in  Mary  is  of  the  Holy  Ghost),  reformed  unto 
 ,,  righteousness  that  Avhich  was  formed  (for  He  was  mani-  l  Tim. 
 ,,fested,  it  says,  in  flesh,  ivas  made   7'ighteous  in  Spirit), 
 „Which  made  Him  terrible  to  devils  (for  I,  He  says,  in  the  s.  Matt. 
 „  Spirit  of  God  cast  out  devils)  ;  Which  made  His  Flesh  a  ^^'  ^^* 
 „  Temple  (for  I  saw,  it  says,  the  Spirit  descending  from  s.john 
 „  Heaven  like  a  dove  and  it  abode  upon  Him) ;  Which  grant-  *"  ^^" 
 ,,  ed  Him  to  be  taken  up  (for,  it  says,  having  given  com-  Acts  i.  2, 
 „mandment  to  the  holy  Apostles  whom  He  chose  forth.  He 
 „  was  tahen  np  through  the  Holy  Ghost)  :  This  I  say  which 
 „  bestowed  on  Christ  so  great  glory  they  make  Christ's 
 „  bondman.,, 
 
 The  daring  then  to  sever  the  Spirit  from  the  Divine    §  3 
 
 e  "  Following  the  faith  of  the  holy  in  work,  Impress  and  Radiance  and  in 
 I  Fathers  we  say  that  the  Son  was  in  God-  all  Equal,  in  nought  minished.  For 
 befitting  and  Ineffable  way  truly  be-  thus,  the  Holy  Ghost  being  counted  be- 
 gotten out  of  the  Essence  of  God  the  sides,  the  Holy  and  Consubstantial 
 Father,  and  that  He  is  conceived  of  in  Trinity  is  imited  in  One  Nature  of  God- 
 11  is  Proper  Hypostasis,  yet  is  united  in  head."  Ep.  1  to  Monks  p.  6  b. 
 Identity  of  Essence  with  Him  Who  be-  h  This  is  given  by  Mercator  with  the 
 gat  Him,  and  is  in  Him  and  hath  again  heading.  Also  from  the  second  volume 
 the  Father  in  Himself.  And  we  confess  quire  2  as  though  against  the  Arians 
 that  He  is  Light  out  of  Light,  God  out  and  Macedonians,  p.  118  Bal. 
 I  if  God  by  Nature,  Equal  in  glory  and 
 
136  The  Son's  the  human  nature,  the  Divine,  the  Holy  Ghost. 
 
 AG.  NEST,  and  Untaint  Nature,  is  (I  assent)  the  part  of  a  bad  and 
 sinful  mind  and  one  far  removed  from  what  is  lit  (for  He 
 is  Consubstantial  with  God  the  Father,  and  moreover  with 
 the  Son  Himself  and  is  believed  to  be  God  and  out  of 
 God)  :  but  I  think  that  we  should,  letting  this  be  for  the 
 present,  examine  the  words  before  us  and  with  all  atten- 
 tion see  whither  they  look.  For  says  he  „  Doing  a  greater 
 „  insult  against  Him  (i,  e.,  the  Word  out  of  God  the  Father) 
 „  and  severing  from  the  Divine  Nature  the  Spirit  Which 
 „  formed  His  Human  Nature.,,  Whose  Human  Nature, 
 most  excellent  sir,  sayest  thou  has  been  formed  through  the 
 Spirit  ?  albeit  thou  hadst  but  now  made  discourse  to  us 
 about  the  Only-Begotten  Himself  Who  was  begotten  In- 
 effably out  of  God  the  Father ;  for  thou  wert  calling  Him 
 „  Divine  Nature,  „  and  His  I  suppose  and  none  else's  you 
 say  the  Human  Nature  is.  Therefore  call  to  mind  thine 
 own  words,  for  thou  saidst  it  was  the  own  Flesh  of  the 
 Word,  i.  e.,  with  a  reasonable  soul  therein,  for  thus  will  the 
 manhood  be  His.  Then  how,  if  the  Word  out  of  God  the 
 Father  be  One  with  His  own  Flesh,  dost  thou  suppose  that 
 he  lacks  God-befitting  Might  and  that  the  Holy  Ghost 
 made  him  terrible  to  devils,  as  though  he  could  not  do  this 
 of  his  own   nature  ?    and  again  the   being  able  to  crush 
 
 ulvw        Satan,  as  by  the  gift  of  another  and  hardly  borrowed  ^  ? 
 
 If  then  thou  knowest  that  to  sever  the  Spirit  from  His 
 Divine   Nature  is   (and  justly)   the    most    disgraceful  of 
 
 3  Trpoihv  charges,  His  (it  is  manifest)  is  the  Spirit,  as  proceeding  ^ 
 through  His  Ineffable  Nature  Itself  and  Consubstantial 
 with  Him,  and  He  will  not  need  the  might  that  is  from  It 
 as  something  external  and  adventitious,  but  will  use  Him 
 rather  as  His  own  Spirit,  and  will  render  Himself  terrible 
 to  the  devils  through  Him.  But  if  it  seem  good  to  thee  to 
 shew  that  they  who  sever  are  unimplicated  in  charges  of 
 impiety,  how  didst  thou  just  now  call  them  to  us  insolent  ? 
 and  how  dost  thou  not  perceive  that  thou  art  numbering 
 thyself  with  them,  if  thou  sayest  that  the  Word  out  of 
 God  the  Father  united  to  flesh,  needed  just  Hke  any  of 
 ours  and  a  more  man,  the  aid  of  the  Spirit  that  He  might 
 
He  spealis  in  condescension :  yet  is  God  and  tJic  Spirit  Ills.    137 
 
 be  terrible  to  tlie  unclean  spirits?    For  even  tliougb  He  bookIv.s. 
 say  that  He  casts  out  devils  in  the  Spirit  of  God^  how  must 
 one  not  see  that  the  economy  of  the  expression  is  worthy 
 of  marvel  ?    For  the  chiefs  of  the  Jews,  envious  of  the 
 renown  of  our  Saviour  and  opening  against  Him  an  un- 
 barred* mouth,  used  to  babble   (miserable  ones!)   saying  •*  airu- 
 that  He  cast  out  devils  in  Beelzebub  prince  of  the  devils  :  s.  Luke 
 but  He  with  His  innate  clemency  toward  all,  drawing  unto  "  •  "  • 
 what  was  better  and  true  those  who  have  erred  or  who 
 were  choosing  to  let  loose  their  tongues  upon  Him,  was 
 attributing  rather  to  God  Who  is  by  Nature,  the  glory  of 
 being  able  to  crush   Satan,  saying  that  in  the  S2yirit  of 
 God  He  chased  away  the  wicked  spirits  :  and  not  as  putting 
 Himself  outside  of  being  God  by  Nature  and  of  having 
 the  Holy  Ghost  as  His  own  :  but  since  it  was  meet  and 
 worthy  of  God-befitting  skill    to  intercept  the  wrath  ^  of  ^  eure- 
 tliose  who  wei"e  desiring  His  death  and  to  cut  off  occasions 
 from  those  who  were  offended  at  Him,  for  they  were  attack- 
 ing Him  saying,  For  a  good  worh  we  stone  Thee  not  but  for  S.John 
 hlasphemij,  because  Thou,  being  a  man,  maJcest  Thyself  God:  ^' 
 therefore  skilfully  does  He  condescending  to  them  who 
 were  yet  weak  say,  the  Spirit  of  God, :  for  He  knows,  as  I 
 said,  that  He  is  God  by  Nature  together  with  Him  Who 
 begot  Him,  and  has  all  things  of  His,  save  only  the  being 
 Father.     Wherefore  did  He  also  say  to  Him,  All  Mine  are  ih.  xvii. 
 Thine  and  Thine  Mine  and  I  have  been  glorified  in  them,  and 
 to  ourselves  making  discourse  concerning  the  Holy  Ghost, 
 He  says,  All  things  that  the  Father  hath  are  Mine,  therefore  ib.  xvi. 
 J  said  unto  you  that  of  Mine  shall  He  take  and.  declare  it  unto  ^^' 
 yon.     For  as  the  Holy  Ghost  proceedeth  ^  out  of  the  Father  ^  TrpSeiaiu 
 being  His  by  Nature,  in  equal  wise  is  He  through  the  Son 
 Himself  too.  His  Naturally  and  Consubstantial  with  Him. 
 Hence  even  though  He  be  glorified  through  the  Spirit,  yet 
 is  He  conceived  of  as  glorifying  Himself  through  His  own 
 Spirit,  and  not  as  though  it  came  to  Him  from   without 
 even  though  He  be  seen  as  made  Man  like  us. 
 
 It  is  besides  unsafe  to  say  this  also  concerning  the  Spirit, 
 „  Which  hath  made  His  Flesh  a  Temple.  „    For  it  was  the 
 
20, 
 
 138         The  Holy  Ghost  ever  in  Christ  as  His  own. 
 
 AG.  NEST,  own  Flesli  of  tlie  Word,  and  this  thyself  has  just  now  ac- 
 knowledged to  us,  for  thou  saidst  that  His  is  the  human 
 nature,  and  the  Holy  Body  taken  out  of  the  holy  Virgin  is 
 called  His  Temple  :  His  own  again  is  His  Spirit,  and  never 
 *  will  the  Word  out  of  God  the  Father  be  conceived  of  with- 
 out His  own  Spirit.  Better  therefore  were  it  and  wiser  to 
 eay  that  the  Body  is  the  Temple  of  the  Word  and  the  flesh 
 His  own,  and  to  believe  that  with  the  Word  is  ever  His 
 Spirit,  just  as  also  with  the  Father  Himself  too. 
 
 Not  without  blame  moreover  would  I  say  that  is  his  say- 
 ing that  Assumption  into  Heaven  has  been  given  Him  by  the 
 Spirit  as  to  a  mere  man.     For  He  chose  His  Disciples 
 
 Acts  i.  2.  through  the  Holy  Ghost,  He  was  taken  up  as  God,  not  receiv- 
 ing this  as  a  gift  from  Another ;  but  Himself  rather  as  a 
 first-fruit  of  the  human  nature  renewed  unto  immortality 
 
 Heb.  X,    presenting' Himself  to  God  the  Father  and  consecrating 
 
 lh.y\.\2,for  us  a  new  and  living  way  and  that  enter eth  into  the  inner 
 part  of  the  veil,  whither  the  forerunner  is  said  to  have  entered 
 in  our  behalf,  after  the  order  of  Melchisedech  made  an  High 
 Priest  for  ever.  But  that  when  Christ  ascended  above,  the 
 Holy  Ghost  was  in  Him  as  His  own,  none  will  doubt.  How 
 then  didst  thou  not  fear  (tell  me)  to  say  that  „  This  Which 
 „  gave  this  -so  great  glory  to  Christ,  they  make  Christ's 
 „  bondman  ?  „  For  they  who  make  Him  Christ's  bondman 
 are  confessedly  impious  and  dishonour  the  Very  Word  Who 
 is  Consubstantial  with  God  Himself,  arraying  in  slave- 
 Tap'  befitting  measures  the  Spirit  Which  is  of"  Him  and  in 
 Him  by  Nature  and  His  own :  but  the  saying  that  the 
 glory  was  given  Him  by  the  Spirit,  is  a  manifest  proof  of 
 the  uttermost  infatuation. 
 
 But  you  will  be  caught  idly  babbling  herein,  and  not 
 understanding  the  Mystery  to  Him-ward,  yea  rather  both 
 thinking  and  saying  clean  contrary  to  yourself.  For  if 
 thou  hast  believed  that  the  Word  being  God  has  been  made 
 Flesh  (for  thou  saidst  that  His  was  the  human  nature)  why 
 dost  thou  say  that  the  Lord  of  glory,  as  though  He  had  not 
 
 '  in^aviffuv,  with  a  reference  to  vvv  ifx<f>avi<T6?]vai  t(S  Trpon-wirw  rov  6eou  virfp 
 T)lj.wv  in  Heb.  ix.  24. 
 
Son  glorifies  the  Father,  the  Father  tlie  Son.        139 
 
 glory  of  His  own,  needed  it  from  the  Spirit,  and  reckon-  BooKiv.3. 
 
 est  Him  in  the  measures  of  the  creature  to  which  all  things 
 
 are  from  without  and  sriven  ?    for  what  hast  thou  that  thou  l  Cor.  iv. 
 
 7. 
 receivedst  not,  will  it  befit  the  creature  to  hear. 
 
 Yea  but  (he  says)  I  find  Emmanuel  saying,  Father,  S.John 
 glorift/  Thy  Son  :  add  therefore  what  remains ;  this  is, 
 That  Thy  Son  too  may  glorify  Thee.  If  thou  assert  that 
 the  Son,  as  lacking  glory,  desires  that  of  the  Father,  what 
 dost  thou  say,  when  the  Father  too  is  glorified  of  the  Son  ? 
 is  it  as  not  having  glory  or  needing  it  of  another  ?  away 
 with  the  mis-counsel !  for  verily  is  it  trickery  and  unholy 
 thought  and  nought  else.  For  the  Divine  Nature  and  that 
 passeth  all  natures  dwelleth  in  the  light  unapproachable  and  l  Tim.  vi. 
 hath  authority  over  all  things  and  to  Him  is  ascribed  the 
 glory  which  most  befits  it  alone  :  but  Avlien  the  Only-Be- 
 gotten Word  of  God  was  made  man  and  was  about  hy  the  Heb.ii.9. 
 grace  of  God  through  His  own  flesh  to  taste  death  for  every 
 man,  and  undo  its  might  hard-to-withstand,  quickening  as 
 God  His  own  Temple,  He  devises  the  prayer  as  Man,  and 
 wills  the  Father  to  consent  with  Him  Who  was  transform- 
 ing the  nature  of  man  to  what  it  was  at  the  beginning  and 
 renewing  it  unto  incorruption,  and  displaying  it  superior 
 to  the  meshes  of  death :  that  ancient  curse  and  the  sen- 
 tence upon  the  First-formed  being  undone. 
 
 Hence  since  visible  in  flesh,  He  is  preached  Son  of  God 
 by  Nature  and  in  truth,  H«  says,  Farther  glorify  Thy  Sony 
 rendering  Him  as  Man,  superior  to  both  death  and  decay, 
 that  He  may  be  believed  to  be  Thine,  being  as  God  Life 
 by  Nature,  according  to  the  count  ^  of  His  own  Nature  :  «  kSjoi/ 
 ifor  then  will  the  Son  too  glorify  Thee.  Glory  truly  is  it 
 to  God  the  Father  that  it  be  believed  by  us,  that  He,  Very 
 God  and  Life  and  Life-giving,  begat  equal  and  like  to  see  above 
 JHimself  in  everything,  ineffably  and  beyond  understanding, 
 the  Son,  Who  was  in  no  lesser  state,  even  though  ^  He 
 have  been  made  in  flesh,  but  preserved  wholly  unimpaired 
 the  Supernatural  and  Choice  Beauty  of  His  inherent  Na- 
 tural Nobility  ^,  being  Himself  too  Life  as  out  of  Life,  and  o  ebyeyei. 
 
 as 
 
 ^  I  have  supplied  el  translating  d  Kcd.    The  edition  gives  /cal. 
 
140     The  Son  Lord  of  glory  as  God,  receives  it  as  Man. 
 
 AG.  NEST,  all-availing  and  acliieving  without  toil  and  bestowing  in- 
 corruption  on  those  subject  to  death  and  decay. 
 
 Hence  even  though  the  Son  be  said  to  be  glorified  by 
 the  Father,  consider  the  measure  of  the  human  nature, 
 sever  not  into  two  [after  the  Union]  the  One  Christ  and 
 Son  and  Lord,  but  confess  One  and  the  Same,  God  made 
 Man  ^,  and  the  Same  in  like  manner  Lord  of  glory  as  God, 
 and  recipient  of  glory  in  His  Human  Nature.  For  consider 
 that,  albeit  by  Nature  and  in  verity  God  and  King  of  all 
 
 Ps.  ii.  6.  and  Lord,  He  is  said  to  have  been  set  King,  when,  made 
 man  as  we.  He  hath  humbled  Himself  and  been  made 
 obedient  to  God  the  Father  and  with  us  under  the  Law. 
 In  no  wise  therefore  will  the  things  that  jDcrtain  to  the 
 measures  of  the  emptiness  trouble  the  wise  and  understan- 
 dino-  and  settled  in  the  faith  :  but  from  them  alike  and 
 from  the  things  that  befit  the  Divine  Nature,  do  they  ac- 
 knowledge the  Son,  the  Same  God  and  Man. 
 
 But  he  comes  not  forward  with  sound  words,  but  having 
 swerved  exceedingly  to  what  is  unruly,  he  busies  himself"* 
 without  understanding,  and  deems  fit  to  hold  what  please 
 himself  alone  and  what  he  thinks  well  to  deem  are  under- 
 stood aright.  And  he  destroys  others  too,  in  addition  to 
 to  what  he  has  said  severing  into  two  the  One  Lord  Jesus 
 Christ,  calumniating  also  our  Div^ine  Mystery  itself  from 
 not  enduring  to  confess  with  us,  that  not  like  one  of  the 
 holy   Prophets,  or  again  Apostles    and  Evangelists,  was 
 
 chapters  Christ  a  God-clad  man,  but  God  rather  made  Man,  and 
 hath  partaken  in  verity  of  blood  and  flesh.  He  said  in 
 this  wise  again,  putting  forth  his  words  as  of  the  Person  of 
 Christ, 
 
 S.Joliu         „  Be"^  that  eateth  My  flesh  and  drinheth  My  Blood  ahid- 
 yi.  56.  y  ^  ./ 
 
 '  I  have  construed  this  from  a  Syriac  "  Marius  Mercator  gives  a  Latin  trans- 
 
 extra6t  in  one  of  Severus' Epistles,  which  lation  of  this,  citing    it  as    "in   another 
 
 RUY)]ii\ies,thev.-ords.  confess  and  the  S(mie,  treatise  in  the   fifth  quire   of  the   hook, 
 
 Got!  made  Man,  and  gives  rightly  as  in-  On  the  passage  of  Holy  Scripture  ivhere 
 
 stead  of  the  et  of  the  present  Greek  text,  it  says.  If  thou  shalt  have  reniemhered 
 
 Severus'  ms.  omits  the  words  just  ahove  that' thy  brother  hath  ought  against  thee." 
 
 fir/^«- Me  jy^iw»,  and  very  likely  rightly.  Op.  p.  115  Baluz.   It  occurs  also  in  a 
 
 '"  ■nfpLavTi^iTai,  see  also  below  book  fuller  form  among  the  passages  cited  be- 
 
 .5  p.  156,  Defence  of  chapter  2  against  fore  the  Council  of  Ephesus,  ib.  pp  209, 
 
 Theodoret  p.  209  d,  on  S.  John  616  d.  210.  and  by  S.  Cyrilin  his  Defence  of 
 
Sent=GoD  ihe  Word  Incarnate,  141 
 
 ,  efli  in  Me  and  I  in  him.     Remember  that  wliat  is  said  is  BooKiv.4. 
 
 ,  about  tlie  flesh.     As  tJie  Living  Father  sent  Me,  Me,  the  S.John 
 
 ,  visible  :  but  sometimes  I  misinterpret.   Let  us  hear  from 
 
 ,,  what  follows  :  As  the  living  Father  sent  Me,  he  ^  says  the  ]  e/ceTj/oy, 
 
 ,  Godhead,  I  the  Manhood  :  let  us  see  who  it  is  who  is  opponent, 
 
 ,  mis-interpreting.     The  heretic  says  [he  says  °]  here  the    '    ^" 
 
 ,  Godhead,  Sent  Me  God  the  Word.     As  the  living  Father 
 
 ,  sent  Me,  according  to  him,  and  I  live,  God  the  Word,  be- 
 
 ,  cause  of  the  Father.    After  this.  And  he  that  eateth  Mehe  lb. 
 
 ,  too  shall  live.     Whether  do  we  eat,  the  Godhead  or  the 
 
 ,  flesh  ?„ 
 
 Thou  sayest  therefore  that  the  flesh  alone  has  been  sent,     §  "^ 
 and  affii'mest  that  it  it  is  which  is  seen  :  it  therefore  suffices 
 also  alone  by  itself  to  quicken  that  which  is  tp'annized  by 
 death.     Why  then  do  the  God-inspired  Scriptures  tell  a 
 tale  -  to  no  purpose  and  over  and  over  assert   that    the  -pa'Pv^od- 
 
 ^      ■*•  ai  seep.  8 
 
 Word  out  of  God  the  Father  was  made  Flesh  ?  for  what  ref.  9 
 need  at  all  would  there  be  of  the  Word,  if  the  human  nature 
 sufiiceth  for  us,  even  though  conceived  of  alone  and  by  it- 
 self, so  as  to  be  able  to  bring  to  nought  death  and  to  undo 
 the  might  of  decay  ?  and  if  it  is  as  you  suppose  and  choose 
 to  think,  not  God  the  Word  Who  has  been  sent  through 
 being  made  as  we,  but  the  flesh  alone  which  is  seen  has 
 been  sent  by  the  Father,  how  is  it  not  clear  to  all,  that  we 
 have  been  made  participant  of  a  human  body  and  one  in 
 no  wise  whatever  differing  from  our  own  p  ?  how  there- 
 fore do  you  elsewhere  laugh  at  those  who  so  think  ?  for 
 thou  saidst  again, 
 
 „  I  will  speak  the  words  too  of  oSence.     Of  His  own 
 Flesh  was  the  Lord  Christ  discoursing  to  "them ;  Except '^'^■^^ ■ 
 ye  eat.  He  says,  the  Flesh  of  the  Son  of  Man  and  drink 
 „  His  Blood,  ye  have  no  Life  in  you  :  the  hearers  endured 
 
 lis  11th  chapter  against  the  Eastern  Bi-  only,  to  this  same  must  refer  the  words 
 
 hops,  pp.  192  e  193  a  b.  which  follow.  He  that  eateth  Me,  he  too 
 
 o  [he  says].     I  have  supplied  this  to  shall  live,  must  refer  to  a  mortal  body 
 
 kill  up  the  sense  from  S.  Cyril's  fuller  only,  and  one  just  like  ours,  so  that  our 
 
 itations  against  the  Eastern  bishops.  food  should  be  no  longer  the  Eucharist 
 
 p  S.  Cyril  means  that  if  not  God  the  but  only  that. 
 
 ord  have  been  serit  but  a  mortal  body 
 
142     Flesh  quickens  not,  flesh  of  Word  fall  of  the  Life. 
 
 AG.  NEST.  „  not  tlie  loftiness  of  what  was  said,  they  imagined  of  their 
 „  unlearning  that  He  was  bringing  in  cannibalism.,, 
 §  5  And   how  is  the  thing  not  plain  cannibalism,  and   in 
 
 f^l^ncl  what  way  is  the  Mystery  yet  lofty,  unless  we  say  that  the 
 pp.  566     Word  out  of  God  the  Father  has  been  sent,  and  confess 
 that  the  mode  of  that  sending  was  the  Incarnation  ?     For 
 then,  then  we  shall  see  clearly,  that  the  Flesh  which  was 
 united   to  Him  and  not  another^s   flesh,    avails    to   give 
 chapterii  Life,  yet  '  because  it  has  been  made  the  very  own  of  Him 
 who  is  mighty  to  quicken  all  things/  For  if  this  visible  fire 
 infuses  the  force  of  its  natural  inherent  power  into  those 
 substances  with  which  it  comes  in   contact,  and  changes 
 water  itself  though  cold  by  nature  into  that  which  is  con- 
 trary to  its  nature  and  makes  it  hot ;  what  wonder  or  how 
 pan  one  disbelieve  that  the  Word  out  of  God  the  Father 
 being  the  Life  by  Nature  rendered  the  Flesh  which  is  uni- 
 ted to  Him,  Life-giving  ?  for  it  is  His  very  own  and  not 
 that  of  another  conceived  of  as  apart  from  Him  and  of  one 
 of  us.     But  if  thou  remove  the  Life-giving  Word  of  God 
 from  the  Mystical  and  true  Union  with   His  Body   and 
 sever  them  utterly,  how  canst  thou  shew  that  it  is  still 
 S.John     Life-giving?     And  Who  was  it  who  said.  He  that  eateth 
 VI.  56.       ji^y  Flesh  and  drinJceth  My  Blood,  abideth  in  Me  and  I  in 
 him  ?     If  then  it  be  a  man  by  himself  and  the  Word  of 
 God  have  not  rather  been  made  as  we,  the  deed  were  can- 
 nibalism and  wholly  unprofitable  the  participation  (for  I 
 lb.  63.      hear  Christ  Himself  say,  The  flesh  iiroflieth  nothing,  it  is  the 
 Spirit  that  quichenetJi,  for  as  far  as  pertains  to  its  own  na- 
 ture, the  flesh  is  corruptible  i,  and  will  in  no  wise  quicken 
 others,  sick  itself  of  the  decay  that  is  its  own) :  but  if  thou 
 say  that  it  is  the  Own  Body  of  the  Word  Himself,  why  dost 
 ^■Tfparevri  thou  speak  porteutously  and  utter  vain  things  ^,  contending 
 o/xvet7s     that  not  the  very  Word  out  of  God  the  Father  has  been 
 sent,  but  some  other    than  of  Him,  „  the  visible,,,    or 
 His  Flesh,  albeit  the  God-inspired  Scripture  every  where 
 proclaimeth  One  Christ,  full  well  affirming  that  the  Word 
 
 1  See  the  same  explanation  given  in  S.  Cyril's  commentary  on  S.  John,  ad 
 loc.p.  435  0.T. 
 
Being  ashamed  at  the  Son's  lowliness.    Sent.        143 
 
 was  made  Man  as  we  and   defining  herein  the  tradition  of  book  iv.5. 
 the  right  Faith. 
 
 But  out  of  overmuch  reverence*,  he  blushes  (it  appears)  **"^«^^'" 
 at  the  measures  of  emptiness  and  endures  not  to  see  the 
 Son  Co-Eternal  with  God  the  Father,  Him  who  is  in  the 
 Form  and  Equality  in  everything  with  Him  Who  begat 
 Him,  come  down  unto  lowliness  :  he  finds  fault  with  the 
 economy  and  haply  leaves  not  unblamed  the  Divine  Counsel 
 and  Plan.  For  he  pretends  to  investigate  the  force  of  the 
 things  said  by  Christ,  and  as  it  were  taking  in  ^  the  depth 
 of  the  ideas  ;  then  bringing  round  (as  he  thinks)  my  ^  words 
 
 ■■  Kol  OLOV  avafj.a(r(rwfj.ei>os  [perhaps 
 dj/OjuaTTc^^uevos]  rh  rihv  ivvoiwv  fidOos. 
 Compare  the  similar  phrase  aua/j-a^afxe- 
 VOL  Se  CLKpL^ws  rrju  tov  voi)fx.aros  SvvU' 
 fj.iv.  S.  Cyril  on  S.  Jolm  p.  10"  b  (p.  125 
 O.T.).  The  word  also  occm-s  in  the  com- 
 mentaiy  on  S.  John  {aveixd.TrovTo  182 
 \m.t.,a.vaixaTT6jxeda — dt'a/xaTT€Tai217cl, 
 avafxaTTdfievoi  550  fin.,  avajxaTTo/xevos 
 5G0  e,  pp.  208,  217,  249,  641,  053  O.T.) 
 of  receiving  in  one's  own  self  the  im- 
 press of  a  thing. 
 
 s  S.Cyril  in  his  great  Letter  to  the 
 monks  which  Nestorius  had  seen  (see 
 above  p.  20  note  1)  and  was  apparently 
 contradicting  had  said,  "  And  the  Di- 
 vine-uttering Paul  will  assure  us,  say- 
 ing. But  when  the  fulness  of  time  came 
 God  sent  forth  His  Son  made  of  a  woman 
 made  under  the  law,  in  order  to  redeevi 
 them  that  were  under  the  law,  in  order 
 that  WE  might  recover  the  adoption.  Who 
 then  is  He  who  is  sent,  made  (as  he  said) 
 under  the  law  and  of  a  woman,  save 
 He  Who  is  above  laws  as  God  ?    but 
 since  He  has  been  called  man,  made 
 under  the  Law  too,  in  order  to  he  in  all 
 things  likened  to  His  brethren  ?"     Ep.  1 
 to  the  monks,  p.  13  b.     And  in  his  16th 
 Paschal  homily,  "For  as  the  Divine- 
 uttering  Paul  writes,  God  sent  forth  His 
 Son  made  of  a  woman  made  under  the 
 law.     For  we  do  not  say  that  the  Word 
 of  God  came  down  into  a  man  born 
 through  woman,  in  just  the  same  way  as 
 He  was  in  the  Prophets  ;  but  rather  we 
 shall  crown  with  right  approval  John's 
 voice  clearly  and  truly  saying,  And  the 
 Word  was  made  flesh  and  tabernacled 
 among  us.     And  we  shall  conceive  that 
 the  Word  has  been  made  flesh,  partici- 
 pating in  flesh  and  blood;  and  this  in 
 like  way  with  those  who  are  in  blood  and 
 flesh,  ourselves."  p.  227  d  e.    Nestorius' 
 objection  to  the  idea  of  Sent  anyhow  re- 
 ferring to  God  the  Word  appears  in  his 
 objections  on  pp.  48,  51,  52,  84  as  well  as 
 
 in  the  present  section.  To  it  we  owe   S. 
 Cyril's  magnificent  teaching  here  of  the 
 Blessings  given  us  in  and  by  the  Holy 
 Eucharist :  for  to  the  verse  specially  in 
 controversy,  S.  John  vi.  57,  Nestorius 
 adds  the  preceding  ver.  56,  with  a  view 
 to  the  argument  he  draws  from  the  word 
 flesh,  and  S.  Cyril  in  replying  gives  the 
 full  teaching  of  the  Catholic  Church  on 
 the  subject  both  of  the  Eucharist,  and  of 
 the  sending.     S.  Cyril  meets  Nestorius' 
 teaching  not  only  here  but  (on  the  Holy 
 Eucharist)  in  his  great  Letter  (3  Epi- 
 stles p.  65  and  chapter  11,  p.  69)  and  the 
 Explanation  of  chapter  11,  p.  156  c  d. 
 But  in   his  defence  of  his  chapter  11 
 against  the  attack  of  the  Eastern  Bishops, 
 S.Cyril  cites   in   full  tliis  passage  of 
 Nestorius  and  (after  alluding  to  the  pre- 
 sent treatise  in  the  words  that  he  has  al- 
 ready made  a  long  treatise  in  answer  to 
 Nestorius)   proceeds,  "  What  it   is  he 
 wants  to  understand,  in  saying  that  it  is 
 not  God  the  Word  Incarnate  and  made 
 Man  that  has  been  sent,  but  putting  se- 
 verally and  apart  (as  he  says)  ,,  the  .visi- 
 ble, ,,  I  camiot  say,  yea  rather  his  soph- 
 ism is  now  evident,  for  he  undoes  the 
 plan  of  the  union  in  order  that  Christ's 
 Body  may  be  found  to  be  a  common 
 body,  no   longer  in  truth  the  'proper 
 Body  of  Him  who  is  mighty  to  quicken 
 all  things.' 
 
 "  For  petty  confessedly  to  God  the 
 Word  are  all  human  things,  but  since 
 He  deigned  for  our  sakes  to  endm-e  the 
 emptiness  that  is  the  salvation  of  the 
 world,  even  though  He  be  said  to  have 
 been  sent  to  preach  remission  to  captives 
 and  recovery  of  sight  to  the  blind,  He  is 
 glorified  rather  as  enduring  the  abase- 
 ment of  the  Economy  with  flesh,  and 
 no  one  of  those  who  are  wont  to  think 
 aright  will  ( I  suppose)  find  fault  because 
 He  lowered  Himself  for  our  sakes  in  our 
 condition. 
 
 "  Does  he  not  therefore  by  affirming 
 
144         The  Son  sent  :  His  Body  our  Life.     I  Live 
 
 S.  John 
 vi.  57. 
 
 to  a  seeming  absurdity  and  ignorance ;  „  Let  us  see,  he 
 „  says^  who  it  is  that  mis-interprets.     As  the  Living  Father 
 
 that  ,,the  visible,,,  to  whom  alone  he 
 hath  allotted  the  fact  of  being  sent,  is 
 some  other  son  and  christ  than  the  Word 
 out  of  God,  exhibit  our  mystery  as  can- 
 nibalism, in  unholy  wise  bringing  round 
 the  mind  of  behevers  to  feeble  notions 
 and  essaying  to  subject  to  human  reason- 
 ings what  are  apprehended  by  unques- 
 tioning faith  alone  ?  for  not  because  the 
 Nature  of  the  Godhead  is  not  eaten,  will 
 
 that  are  on  earth  among  the  living,  God 
 the  Father  quickening  us,  if  it  is  true 
 that  in  Him  ice  live  mid  move  and  are  ? 
 Since  therefore  we  all  of  us  live  because 
 of  the  Father,  how  (I  pray)  is  the  body 
 of  one  man  alone  life-giving  on  this  ac- 
 count and  those  of  the  rest  have  not 
 rather  the  same  operation,  seeing  that 
 we  all  (as  I  said)  both  are  and  live  be- 
 cause of  the  Father  ?    what  then  do  we 
 
 one  therefore  say  that  the  holy  Body  of  say  to  this  ?  The  Word  of  God  appear- 
 Christ  is  common  :  but  it  is  needful  to  ing  in  human  form  has  been  called  Sent 
 know  (as  we  said  before)  that  it  is  the  (apostle)  (for  He  was  sent  to  preach  re- 
 Proper  Body  of  the  Word  which  quick-  mission  to  captives  and  recovery  of  sight 
 eneth  all  things,  and  since  it  is  the  Body  to  the  blind),  but  He  Hves  because  of  the 
 of  Life  it  is  also  life-giving,  for  through  Father  for  He  was  begotten  out  of  the 
 
 It  does  the  Son  infuse  life  into  our 
 mortal  bodies  and  undoes  the  mastery 
 of  death:  and  the  Holy  Spirit  of 
 Christ  quickeneth  us  in  equal  wise ; 
 for  it  is  tlie  Spirit  that  qtcickeneth,  ac- 
 cording to  the  f^aviom-'s  own  voice."  Def. 
 cap.  11  adv.  orient,  p.  193  b  c  d  e.  So 
 again  in  S.  Cyi-il's  Letter  to  the  Em- 
 peror de  recta  fide  (which  Nestoriu; 
 
 Living  Father :  for  it  must  needs,  it 
 must  needs  that  the  Son  bom  of  God 
 the  Father  Living  and  Life  be  full  surely 
 Life  by  Nature.  But  since  He  made 
 His  own  the  body  which  was  taken  out 
 of  the  holy  Virgin,  He  rendered  it  Life- 
 giving  and  witli  reason,  for  it  is  the  Body 
 of  the  Life  which  quickeneth  all  things. 
 Hence  we  may  not  sever  into  two  sons 
 
 very  likely  to  have  seen  tliough  probably    the  One  Son  and  Christ  and  Lord  ;  since 
 
 not  sent  so  soon  as  this)  S.Cyril  cite"s     ^--^^-'^ ^ -^ .^  „i-.i,„  i7„.i,._ 
 
 the  text  and  says,  "Yet  how  is  it  not 
 true  to  say  that  the  flesh  hath  come  not 
 out  of  heaven,  but  was  out  of  the  Virgin 
 according  to  the  Scriptures  ?  yet  is  not 
 the  Word  eaten,  but  H  e  is  seen  in  thou 
 
 He  is  the  Same,  Life  as  out  of  the  Father, 
 Life  and  Living ;  Lifegiving  through 
 His  own  Body  too,  as  God  made  as  we 
 and  Incarnate."  de  recta  fide  to  the  Em- 
 presses §  40  p. 177  abed.  In  the 
 Thesaurus  S.  Cyril  speaks  of  sending  in 
 
 sand  ways  gathering  both  into  One  [uni-  reference  to  either  the  Eternal  Genera- 
 ting] the  properties  of  the  natures  by  tion  or  the  temporal  Birth  for  our  sakes 
 an  economic  coming  together  {av/x^a-  (compare  S.Aug,  on  S.John  hom.  21 
 aii^)"  p.  35  d  e.  When  S.Cyril  repub-  fin.  pp.  338  sq.  O.T.  with  hoinm,36, 
 lished  this  treatise  in  a  revised  form,  he  40,  pp.  507,  545  O.T.)  "  The  Son  says 
 concluded  this  extract,  "  gathering  both  that  He  has  been  sent  by  the  Father, 
 into  Oneandasitwereimmingling(di/a-  either  [either  is  supplied  from  MSS.] 
 Kipvas)  the  properties  of  the  natures."  after  the  mode  of  obedience  and  Incar- 
 p.708a.  In  his  treatise  to  the  Empresses  nation  (for  He  emptied  Himself  taking 
 (Eudocia  the  Emperor's  wife  and  his  servant'' s  form  and  became  obedient  unto 
 sister  Pulcheria  who  had  been  Empress  death),  or  as  out  of  the  sun  the  light  that 
 in  her  Brother's  minority),  written  at  the  is  born  and  emitted  from  forth  it,  or  out 
 same  time  as  the  treatise  to  the  Emperor,  of  the  fire  its  heat,  indivisibly  and  in- 
 S.  Cyril  says,  "As  the  Living  Father  separably  permeating  to  its  participa- 
 sent  Me  both  I  live  because  of  the  Father  tor."  Thes.  cap.  32  p.  325.  In  his  coniin . 
 and  he  that  eateth  Me  he  too  shall  live  on  S.John,  S.  Cyril  takes  «en?  as  belong. 
 
 because  of  Me.  I  would  gladly  ask  them 
 who  distinguish  into  two  christs,  the  One, 
 Who  I  pray  is  He  Who  has  been  sent  by 
 God  the  Father  and  Who  both  lives  be- 
 cause of  Him  and  is  on  that  account 
 Life-giving  ?  If  therefore  it  is  the  Word 
 who  is  out  of  Him,  bare  and  by  Himself, 
 how  is  He  eaten  by  us  in  order  that  we 
 may  live  because  of  Him  (for  unem- 
 bodied  is  the  Godhead  by  Nature)  ?  but 
 
 ing  to  the  Incarnation,  p.  424  O.T.  The 
 very  Rev.  John  Burgon  B.D.  Dean  of 
 Chichester,  very  kindly  sent  me  from 
 his  laboriously  constructed  Indices  of 
 the  New  Testament  citations  of  the 
 Greek  Fathers,  a  list  of  the  citations  in 
 S.  Cyril's  extant  writings  of  S.  John  vi. 
 57.  It  is  probable  that  Nestorius'  allu- 
 sion to  S.  Cyril's  interpretation  of  sent, 
 belongs  not  to  any  comment  on  this  verse 
 
 if  they  say  that  he  that  hath  been  sent  but  to  the  meaning  as  given  in  his  great 
 
 is  man  alone  and  by  himself,  how  is  he  Letter  to  the  Monks  ;  which  lett^  Nes- 
 
 life-giving  because  he  lives  because  of  torius  elsewhere  contradicts, 
 the  Father  ?    albeit  how  are  not  all  we 
 
because  of  Father,  His  Very  Son  :  Inj  His  flesh  we  live.  145 
 
 „  se7it  Me,  for  I  live  (according  to  him)  God  the  Word,  he-  BooKiv.5. 
 „  cause  of  the  Father,  and  he  that  eateth  Me  he  too  shall  live  : 
 „  which  do  we  eat,  the  Godhead  or  the  flesh  ?  „    Perceivest 
 thou  not  therefore  at  length  how  thy  mind  is  gone  ?    for 
 the  Word  of  God  saying  that. He  is  sent,  says,  he  also  that 
 eateth  Me,  he  too  shall  live.     But  we  eat,  not  consuming  the 
 Godhead  (away  with  the  folly)  but  the  A^ery  Flesh  of  the 
 Word  Which  has  been  made  Life-giving,  because  it  has 
 been  made  His  Who  liveth  because  of  the  Father.     And 
 we  do  not  say  that  by  a  participation  from  without  and 
 adventitious  is  the  Word  quickened  by  the  Father,  but 
 rather  we  maintain  that  He  is  Life  by  Nature,  for  He  has 
 been  begotten  out  of  the  Father  who  is  Life.     For  as  the 
 sun^s  brightness  which  is  sent  forth,  though  it  be  said  (for  see  Thes. 
 example)  to  be  bright  because  of  the  sender,  or  of  that  out  cfted'm 
 of  which  it  comes,  yet  not  of  participation  hath  it  the  being  ^^^^  °°^® 
 bright,  but  as  of  natural  nobility^  it  weareth  the  Excellence  '"  evy^vel. 
 of  him  who  sent  it  or  flashed  it  forth  :  in  the  same  way  and 
 manner,  I  deem,  even  though  the   Son  say  that  He  lives 
 hecause  of  the  Father,  will  He  bear  witness  to  Himself  His 
 own  Noble  Birth  ^  from  forth  the  Father,  and  not  with  the  ^  iljivn- 
 rest  of  the  creation  promiscuously,  confess  that  He  has  Life 
 imparted  and  from  without. 
 
 And  as  the  Body  of  the  Word  Himself  is  Life-giving, 
 He  having  made  it  His  own  by  a  true  union  passing  under- 
 standing and  language;  so  we  too  who  partake  of  His 
 holy  Flesh  and  Blood,  are  quickened  in  all  respects  and 
 wholly,  the  Word  dwelling  in  us  Divinely  through  the 
 Holy  Ghost,  humanly  again  through  His  Holy  Flesh  and 
 Precious  Blood.  The  most  holy  Paul  will  confirm  the 
 truth  of  what  I  said,  writing  thus  to  those  in  Corinth  who 
 believed  in  our  Lord  Jesus  Christ,  I  spea,h  as  to  ivise  men,  i  Cor.  x. 
 ptdge  YE  what  I  say,  the  Ciqj  of  Blessing  luhich  we  bless 
 is  it  not  the  communion  of  the  Blood  of  Christ  ?  the  Bread 
 which  we  breali  is  it  not  the  communion  of  the  Body  of  Christ  ? 
 for  one  bread  one  body  are  we  luho  are  many,  for  ice  all 
 are  partaJcers  of  One  Bread.  For  having  partaken  of  the 
 Holy  Ghost,  we  are  made  one  both  with  Christ  Himself 
 
 L 
 
146  Christ's  Body  maJces  us  one,  mysteriously. 
 
 AG.  NEST,  the  Saviour  of  all  and  with  one  another:  we  are  of  the 
 same  body  in  this  way,  that  we  heing  many  are  one  bread  one 
 body,  for  we  all  are  partakers  of  the  One  Bread,  For  the 
 Body  of  Christ  which  is  in  us  binds  us  together  into  unity 
 and  is  in  no  way  divided.  But  that  through  the  Body  of 
 Christ  we  have  been  brought  together  into  unity  with  Him 
 and  with  one  another,  the  blessed  Paul  will  confirm,  writing, 
 
 Eph.  iii,  JPor  this  cause  I  Paul  the  Prisoner  of  Jesus  Christ  in  behalf 
 of  you  Gentiles,  if  ye  heard  of  the  economy  of  the  grace  of  God 
 which  was  given  me  to  you-ward,  how  that  by  revelation  He 
 made  hnown  unto  me  the  mystery,  as  I  wrote  afore  in  few 
 words,  whereby  when  ye  read,  ye  may  understand  my  hnow- 
 ledge  in  the  mystery  of  Christ  which  in  other  ages  was  not 
 made  known  to  the  sons  of  men  as  now  it  is  revealed  unto 
 His  holy  Apostles  and  prophets  in  the  Spirit,  that  the  Gentiles 
 should  be  fellow -heirs  and  of  the  same  body  and  co-participant 
 ill  the  promise  in  Christ. 
 
 But  since  some  of  those  who  at  first  believed,  ignorant 
 of  the  tradition  and  force  of  the  Mystery  were  pleased  to 
 be  borne  aside  from  what  was  right,  celebrating  in  the 
 churches  banquetings  and  public  feastings,  the  blessed 
 Paul  found  fault  with  those  who  used  so  to  do,  writing, 
 
 1  Cor.  xi.  For  have  ye  not  houses  to  eat  and  to  drink  in  ?  or  despise  ye 
 the  Church  of  God  and  shame  them  that  have  not  ?  ivliat  shall 
 I  say  to  you  ?  shall  I  praise  you  in  this  ?  I  praise  you  not ; 
 for  I  received  of  the  Bord  what  I  also  delivered  to  you,  that 
 the  Bord  Jesus  Christ  in  the  night  in  which  He  ivas  delivered 
 up,  took  bread  and  gave  thanks  and  brake  and  said.  This  is 
 My  Body  given  for  you,  this  do  in  7'emembrance  of  Me. 
 Bikewise  the  Cup  too  after  supper  saying,  This  Cup  is  the 
 New  Testament  in  My  Blood,  do  this  as  oft  as  ye  drink  it  in 
 remembrance  of  Me  :  for  as  oft  as  ye  eat  this  bread  and  drink 
 this  cup,  ye  are  declaring  the  Bord's  death,  till  He  come. 
 
 And  that  the  Mystery  is  Divine  and  the  participation 
 Life-giving  and  the  might  of  this  unbloody  Sacrifice  far 
 better  than  the  worship  under  the  Law,  is  easy  to  see  even 
 from  his  saying  that  the  things  ordained  through  Moses 
 to  them  of  old  time  were  a  shadow,  but  Christ  and  what 
 
Benefit  from  Lamb^  escape  ;  from  Crrist's  ficsh  Life.  147 
 
 is  His  tlie  truth.  The  most  wise  Paul  too  will  help  us  bookiv.s. 
 herein,  thus  writing,  One  that  despised  Moses'  Law  died  }\^^^  ^^ 
 without  mercy  under  two  or  three  witnesses,  of  how  much 
 sorer  punishment,  suppose  ye,  shall  he  be  thought  worthy  icho 
 trod  under  foot  the  Son  of  God  and  accounted  common  the 
 Blood  of  the  covenant  wherein  he  was  sanctified,  and  did 
 despite  unto  the  Spirit  of  grace  ?  For  they  that  of  old  did 
 sacrifice  the  lamb  ate  thereof,  but  the  force  of  the  eating 
 amounted  not  simply  to  the  satisfying  of  the  belly,  nor 
 was  it  for  this  that  the  sacrifices  were  performed  under  the 
 Law :  but  that  when  death  fell  on  the  rest,  they  might  be 
 superior  to  its  suffering  and  might  escape  the  destroyer. 
 And  verily  in  one  night  were  the  first-born  of  the  Egyptians 
 destroyed,  but  these  fenced  by  the  bare  type,  alone  were 
 saved  by  it,  and  having  the  shadow  for  their  shield,  pre- 
 vailed gloriously  over  death  itself  too.  The  types  then 
 saved  those  before  us ;  in  what  condition  are  our  matters, 
 on  whom  at  length  beamed  the  Truth  itself,  that  is,  Christ, 
 Who  setteth  before  us  His  own  Life-giving  Flesh  to  par- 
 take of  ?  is  it  not  clear  to  all  ?  For  very  exceedingly  better 
 and  in  vast  superiority  are  they.  And  the  might  of  the 
 Mystery  our  Lord  Jesus  Christ  making  manifest  saith. 
 Verily  I  say  to  you,  he  that  believeth  on  Me  hath  everlasting  S.  John 
 life,  I  am  tlie  Bread  of  Life  :  your  fathers  ate  the  manna  in  51. 
 the  luilderness  and  died,  this  is  the  Bread  ivhich  cometh  down 
 from  Heaven  that  a  man  may  eat  thereof  and  not  die,  I  am 
 the  Living  Bread  Which  came  doivn  from  Heaven,  if  any 
 man  eat  of  this  Bread  he  shall  live  for  ever  and  the  Bread 
 Which  I  will  give  is  My  Flesh  Winch  is  for  the  Life  of  the 
 •world.  For  since  they  of  the  blood  of  Israel  had  marvelled 
 at  Moses  for  the  largess  of  manna  sent  down  to  those  of 
 that  time  in  the  desert,  which  fills  up  a  type  of  the  Mystic 
 Eucharist  (for  the  Law  is  a  shadow),  therefore  with  ex- 
 ceeding skill  doth  our  Lord  Jesus  Christ  minish  the  type, 
 driving  them  ^  [from  it]  unto  the  truth.  For  not  that  (He  YiJ'"^"' 
 says)  was  the  Bread  of  Life,  but  rather,  I  Who  am  out  of 
 Heaven  and  Who  quicken  all  things  and  infuse  Myself  into 
 them  that  eat  Me,  through  My  Flesh  too  that  is  united  to 
 1  L  2 
 
148  The  Word  God  and  Man  we  pmiahe  in  hody  and  spirit. 
 
 AG.  NEST.  Me.  Which  indeed  He  made  clearer  saying,  Verily  I  say 
 vi.  53^  unto  you,  Except  ye  eat  the  flesh  of  the  Son  of  Mail  and  drink 
 ^'^'  His  Blood,  ye  have  not  Life  in  you  :  he  that  eateth  My  Flesh 
 
 and  drhiketh  My  Blood  hath  eternal  Life  and  I  will  raise 
 him  up  at  the  last  day,  for  My  Flesh  is  true  meat  and  My 
 Blood  is  true  drink ;  he  that  eateth  My  Flesh  and  drinheth 
 My  Blood  abideth  in  Me  and  I  in  him.  As  the  Living  Father 
 sent  Me  and  I  live  because  of  the  Father,  he  also  that  eateth 
 Me,  he  too  shall  live.  Consider  then  how  He  abideth  in  us 
 and  maketh  us  superior  to  corruption,  infusing  Himself 
 into  our  bodies,  as  I  said,  through  His  own  Flesh  too,  which 
 is  true  meat,  whereas  the  shadow  in  the  Law  and  the  wor- 
 ship under  it  possess  not  the  truth. 
 
 And  the  plan  of  the  Mystery  is  simple  and  true,  not  over- 
 wrought with  varied  devices  of  imaginations  unto  unholi- 
 ness  but  simple  as  I  said.     For  we  believe  that  to  the  body 
 born  through  the  holy  Virgin,  having  a  reasonable  soul, 
 the  Word  out  of  God  the  Father  having  united  Himself 
 (unspeakable  is  the  union,  and  wholly  a  Mystery !)  rendered 
 it  Life-giving,  being  as  God  Life  by  Nature,  that  making 
 us  partakers  of  Himself  spiritually  alike  and  bodily.  He 
 might  both  make  us  superior  to  decay  and  might  through 
 Himself  bring  to  nought  the  law  of  sin  which  is  in  the 
 Rom.viii.  members  of  the  flesh,  might*  condemn  sin  in  the  flesh,  as  it 
 is  written.     But  this  no  wise  (I  deem)  pleases  this  dogma- 
 SaTiiuaye-  tist  of  uew  invcntious,  who  like  some  straying^  calf  runs 
 saking^the  ^^er  Only  what  pleases  himself  and  minishes  ^  the  force  of 
 ^^^         the  mystery  saying, 
 
 147  near        "  Hear  the  word  Lord  too,  sometimes  put  of  the  human 
 
 the  end     ,^  nature  of  Christ,  sometimes  of  His  Godhead,  sometimes 
 
 1  Cor.  xi.  >}  o^  both.     As  oft  as  ye  eat  this  Bread  and  drink  this  Cup, 
 
 2^'  „  ye  declare  the  Lord's  Death.     Hear  from  the  foregoing  the 
 
 J,  unlearning  of  the  gainsay ers,  how  they  read  the  mighty 
 
 „  profit  of  the  mystery,  and  whose  memorial  it  imparts  to 
 
 „  men,  and  hear  not  me  saying  these  things,  but  the  blessed  > 
 
 1 1  have  construed  KariKpive  as  if  it  were  KaraKpiyri,   The  Roman  Editors 
 marked  the  place  as  obscure. 
 
 i 
 
Sis  the  Manhood,  His  the  Godhead.  149 
 
 „Paul,  As  oft  as  ye  cat  this  bread,  lie  said  not,  As  oft  as  ye  BooKiv.6. 
 
 „  eat  this  Godhead.     As  oft  as  ye  eat  this  bread.     See  what 
 
 „  is  before  us  concerning  the  Lord's  Body.     As  oft  as  ye 
 
 „  eat  this  Bread,  whereof  the  Body  is  the  antitype.     Let 
 
 „  us  see  therefore  whose  is  the  Death.     As  oft  as  ye  eat 
 
 „  this  bread  and  drink  this  Cup,  ye  declare  the  Lord's  Death. 
 
 „  Hear  yet  plainer  in  what  follows.  Till  He  come,  who  is  it 
 
 „  Who  is  coming  ?     They  shall  see  the  Son  of  Man  coming  in  S.  Matt. 
 
 „  the  clouds  of  heaven  with  great  glory.    And  greater  still,  the 
 
 „  Prophet  before  the  Apostles  did  more  clearly  shew  Him 
 
 „  Who  is  coming  and  hath  cried  aloud  proclaiming  of  the 
 
 Jews,  They  shall  look  on  Him  Whom  they  inerced.     Who  Zech.  xii. 
 „  then  is  he  that  was  pierced  ?  the  Side  :  belongs  the  Side     ' 
 „  to  the  body,  or  the  Godhead  ?  „ 
 
 Again  must  we  speak  for  the  doctrines  of  the  Truth,  and  §  6 
 oppose,  sir,  thy  words,  and  before  all  else  must  say  this  to 
 those  who  will  hear  :  Thy  aim  is  and  with  all  diligence  to 
 represent  two  christs,  to  whom  severally  may  belong  the 
 title  of  lordship,  but  it  shall  be  shewn  by  us,  without  any 
 great  toil,  that  you  go  to  this  in  most  unlearned  wise.  For 
 come  tell  me  who  ask  thee,  what  Christ  you  are  defining, 
 whose  you  say  is  both  the  manhood  and  likewise  the  God- 
 head :  if  the  Word  out  of  God  the  Father,  you  have  clearly 
 confessed  that  the  Same  is  man  also,  for  you  said  that  His 
 is  the  human  nature  :  but  if  him  that  is  born  of  the  Virgin 
 according  to  thee,  you  will  be  caught  no  less  pronouncing 
 that  He  is  God  too  :  for  you  said  that  His  is  the  Godhead 
 also.  On  all  sides  therefore  driven  even  against  thy  will 
 to  the  Truth,  confess  with  us  One  Christ  and  Lord :  for 
 thus  will  you  cease  from  saying,  „  Hear  the  word  Lord  too, 
 „  one  while  put  of  the  human  nature  of  Christ,  one  while  of 
 „  His  Godhead,  other  while,  of  both  :  „  for  where  there  is 
 One  Son,  what  room  is  there  to  speak  of  both  ?  and  why 
 dost  thou  smile  at  those  who  honour  our  Divine  Mystery, 
 saying  most  unholily,  „  As  oft  as  ye  eat  this  bread  and  drink  i  Cor.  xi. 
 
 the  cuj),  ye  declare  the  Lord's  death  ?     Hear  from  the  fore- 
 „  going  the  unlearning  of  the  gainsayers,  how  they  read 
 
150  Cheist  our  Life,  our  Robe. 
 
 AG.  NEST.  „  the  mighty  profit  of  the  mystery  and  Whose  memorial  is 
 „  set  before  men.,, 
 
 There  is  therefore  nothing  excellent  in  the  unbloody  sac- 
 rifice, but  it  profits  exceeding  little,  and  he  will  put  the 
 force  of  the  gain  thereof  in  just  merely  declaring  a  man's 
 death  and  making  a  memorial  of  one  like  us.  Therefore 
 He  lies  in  saying  that  He  is  Life-giving  Who  knows  not 
 how  to  lie,  Christ :  we  too  have  been  cozened  having  a  vain 
 opinion  of  Him  :  and  now  late  and  with  difficulty  are  we 
 being  guided  unto  the  finding  of  the  truth,  by  reading  these 
 thy  words.     But  to  you  who  choose  to  think  thus,  shall  be 
 
 Jer.  xxii,  gaid  what  is  spoken  through  the  Prophet's  voice,  Lo  thine 
 eyes  are  not,  nor  thine  heart  comely.  For  he  by  no  means 
 understandeth,  that  we  setting  forth  the  Death  of  Christ, 
 confessing  too  His  Resurrection,  and  gaining  thereby  per- 
 fection in  the  faith,  then  becoming  partakers  of  His  Divine 
 Nature  and  that  through  participating  of  unity  with  Him, 
 are  sanctified  spiritually  alike  and  bodily  and  are  quickened. 
 
 1  Cor.  XV.  For  this  corruptible  must  put  on  incorruption  and  this  mortal 
 put  on  immortality  :  and  the  robe  that  is  out  of  Heaven  and 
 undecaying  and  productive  of  immortality  hath  Christ  be- 
 come to  us.     And  our  proof  is  the  most  holy  Paul  writing, 
 
 Rom.  xiii.  one  while.  Put  ye  on  our  Lord  Jesus  Christ,  at  another  again. 
 
 Gal.  iii.    For  as  many  of  you  as  were  baptized  into  Christ  put  on  Christ, 
 
 S  Joim    Who  saith  in  God-befitting  way  and  truly,  I  am  the  Resur- 
 
 XI.  25.      reetion  and  the  Life. 
 
 To  those  things  does  he  fearing  nought  put  forth  yet 
 fouler  impiety,  adding,  „  Hear  not  me  saying  these  things 
 „  but  the  blessed  Paul,  As  oft  as  ye  do  eat  this  bread,  where- 
 „  of  the  Body  is  the  antitype.     Let  us  see  therefore  here- 
 
 ^■^^l'  )}  from  whose  is  the  death.  As  oft  as  ye  eat  this  bread,  and 
 „  drinli  this  Cup,  ye  declare  the  Lord's  death.  Hear  yet 
 „  plainer  in  what  follows.  Till  He  come  :  who  then  is  he  that 
 
 S.  Matt.      is  to  come?     They  shall  see  the  son  of  man  cominq  in  the 
 
 XXIV.  30.  ,       ^  "^  *^  '' 
 
 „  clouds  of  heaven  ivith  great  glory.     And  greater  yet,  the 
 
 „  Prophet  before  the  Apostles  did  more  clearly  shew  Him 
 
 „  Who  is  coming  and  hath  cried  proclaiming  concerning 
 
 Zech.  xii.  ^,  the  Jews,  They  shall  look  on  Him  whom  they  pierced.    Who 
 
 J 
 
The  Body  the  Lord's^  because  the  Lord  is  God.         151 
 
 ,,  then  is  He  which  was  pierced?     The  Side,  belongs  the  book iv.6. 
 „  Side  to  the  Body,  or  to  the  Godhead  ?  „     Petty  therefore 
 as  I  said,  is  the  profit  of  the  Unbloody  Sacrifice,  because 
 perchance  it  hath  not  been  feasible  that  the  Nature  of  the 
 Godhead  too  should  be  consumed  along  with  the  Flesh,  be-  see  note  s 
 cause  we  are  not  in  possession  of  impossibilities,  having  col!  i 
 the  Incorporeal  by  Itself^  to  eat.     But  you  seem  to  me  to  >  yvfxvhv 
 forget  that  it  is  by  no  means  the  Nature  of  Godhead  that 
 lieth  upon  the  holy  Tables  of  the  Churches,  yet  is  it  the 
 own  Body  of  the  Word  Begotten  of  God  the  Father  :  and 
 God  by  Nature  and  in  truth  is  the  Word.     Why  therefore 
 dost  thou  confound  all  things  and  jumble  them  without 
 understanding,  all  but  mocking  at  our  Bread  Which  is  out 
 of  Heaven  and  giveth  Life  to  the  world,  because  it  is  not 
 called  Godhead  by  the  voice  of  the  Divines,  but  rather  the 
 Body  of  Him  Who  hath  become  Man  for  us,  that  is,  of  the 
 Word  out  of  God  the  Father  ?    And  why  (tell  me)  dost  thou 
 call  it  the  Lord^s  Body  at  all,  save  because  thou  knowest  it 
 to  be  Divine  and  God's  ?  for  all  things  serve  their  Maker.    Ps.  cxix. 
 
 Yea  the  things  in  thy  mind  are  not  right,  but  thou  be- 
 lievest  Emmanuel  to  be  merely  a  God-clad  man.  And  then 
 utterly  heedless  of  thoughts  and  words  that  belong  to 
 piety,  thou  supposest  that  the  Priest  ^  of  the  Truth,  the  gJ^A'^*''" 
 ivise  master-builder  and  teacher  of  the  Gentiles,  the  truly  i  Cor.  iii. 
 holy  and  all-wise  Paul  will  support  thee  in  thy  calumnia-  j  xim.  ii. 
 ting,  bearing  away  from  the  straight  and  most  approved  7. 
 path  the  force  of  what  are  rightly  and  without  adultera- 
 tion ^  said  by  him.  3  d/ct/35- 
 
 For  „let  us  see  (he  says)  herefrom  whose  is  the  death.  "^  *"* 
 „  Till  He  come.  Who  is  He  Who  is  coming  ?  thej/  shall 
 „  looJc "  on  Him  Whom  theij  pierced.  „  He  will  come  there- 
 fore Who  suffered  death  humanly,  has  been  raised  Di- 
 vinely, Who  ascended  too  into  the  Heavens,  Who  with 
 all  state  *  is  on  the  Throne  of  the  Ineffa.ble  Godhead  and  4  iva^pv- 
 co-sitteth  with  the  Father,  the  Seraphim  standing  around,  ''^'^'" 
 
 «  Here  the  part  between  Thei/  shall  word  just  below.     For  the  sequel  refers 
 
 see  and  They  shall  look  appears  to  have  to  these  omitted  words  They  shall  see 
 
 been  omitted  by  a  not  nnfrequent  care-  the  So7i  of  Man  coming  in  the  clouds  and 
 
 lessness  of  the  Scribe  in  letting  his  eye  indicates  that  their  omission  was  acci- 
 
 wander  from  the  one  word  to  the  same  dental,  not  intentional. 
 
152  God  the  Son  Incarnate  worshif])ed. 
 
 AG.  NEST,  and  the  Highest  Powers,  not  unknowing  of  the  measure  of 
 their  subjection  to  Him ;  every  Authority  and  Power  and 
 
 Phil.  ii.  Lordship  worshipping  Him :  for  to  Him  shall  lend  every 
 '  '  /niee  and  every  tongue  shall  confess,  Lord  Jesus,  to  the 
 glory  of  God  the  Father.  He  shall  come  (as  I  said)  seen 
 not  in  our  Httleness,  but  rather  in  most  God-befitting 
 glory,  Heaven  and  the  Spirits  above  encompassing  Him 
 as  their  God  and  King  and  standing  by  the  Lord  of  all. 
 If  therefore  the  Word  of  God  the  Father  be  not  rather  in 
 flesh,  or  made  Man,  but  a  God-clad  man  with  bodily  side 
 and  who  endured  the  piercing,  how  is  He  seen  on  the 
 Throne  of  the  Supreme  Godhead,  revealed  to  us  as  a  new 
 god  fourth  after  the  Holy  Trinity  ?  hast  thou  not  shud- 
 dered at  a  mere  man,  devising  worship  for  the  creature  ? 
 are  we  then  holden  in  the  ancient  snares  ?  have  we  then 
 done  insult  to  God  and  has  the  holy  multitude  of  the 
 spirits  above  gone  astray  with  us  ?  if  we  have  been  set 
 free  from  the  ancient  deceit,  refusing  as  blasphemous  to 
 worship  the  creature,  why  dost  thou  casting  us  again  into 
 the  old  charges,  exhibit  us  man-worshippers  ?  for  we  know 
 and  believe  that  the  Word  out  of  God  the  Father  assumed 
 flesh  and  blood :  but  since  He  hath  remained  the  Same, 
 i.e.,  God,  He  retained  the  Dignity  of  His  inherent  Excel- 
 lence over  all,  albeit  in  flesh  as  we,  yet  being  no  less  God, 
 now  too  than  of  old,  even  though  He  have  been  made  Man, 
 He  hath  the  Heaven  His  adorer  and  the  earth  worshipping 
 
 Hab.iii.    jjii^  .  for  it  is  Written,  that  the  earth  is  full  of  Thy  ijraise, 
 Thy  Virtue  covered  the  Heavens,  0  Lord. 
 
 But  THOU  again,  of  thy  over  much  infatuation,  seest  not 
 
 that  thus  He  is   in  Nature  and  Glory :  for  thou  saidst, 
 
 S.  Matt.      Who  is  he  who  cometh  ?  theu  shall  see  the  Son  of  man 
 
 XXIV.  30.  _         _  •'  "^ 
 
 „  coming  in  the  clouds  of  heaven,  „  as  though  thou  fearedst 
 lest  any  should  disbelieve  thee  saying  that  He  Which 
 cometh  is  son  of  man.  Thou  confirmest  the  proof  thereof 
 with  prophetic  testimony  also  :  for  thou  sayest  that  it  is 
 Zech.  xii.  Written,  They  sliall  look  on  Him  Whom  they  inerced.  And 
 yet  mightier  for  proof  as  thou  supposedst,  most  foolishly 
 adding,  „  Who  then  is   it   (he  says)   that  is  pierced  ?  the 
 
The  Docetae.     No  one  ieaclies  mixture.  153 
 
 „  Side  :  belongs  the  Side  to  body  or  to  the  Grodbead  ?  „  If  bookIv.G. 
 there  were  any  who  say  that  the  Word  of  God  have  not 
 been  made  as  we,  but  came  among  those  on  earth  in  bare 
 Grodhead,  i.e.,  in  semblance  and  as  it  were  in  shadow,  as 
 some  of  the  unholy  heretics  thought  good  to  think,  you 
 would  have  had  some  plea  for  such  like  framing  of  words, 
 not  passing  the  bound  of  what  was  meet :  but  since  the 
 preaching  of  the  truth  says  clearly  and  manifestly  that  the 
 Word  of  Grod  was  made  Flesh  and  was  called  as  we  son  of 
 man  too  and  suffered  for  us  in  the  flesh  and  will  alsosoActsi.il. 
 come  as  He  went  up  into  Heaven,  according  to  the  Angel's 
 voice  too  :  whom  (tell  me)  dost  thou  opposing,  and  whose 
 opinion  cutting:  oS"^  as  unleai-ned  and  of  no  account,  dost  ^  «"-raf- 
 thou  strive  to  shew  us  that  He  Who  cometh  is  a  man  with 
 bodily  side  which  has  been  pierced  through  with  the 
 spear  ? 
 
 But  thine  aim  (as  I  said)  is  to  bring  in  privily  to  us 
 Emmanuel  as  a  Grod-clad  man  and  not  rather  God  made 
 Man,  for  the  Word  of  God  has  been  made  Man.  And  this 
 faith  goes  along  with  the  holy  and  Divine  Scriptures  and 
 the  aim  of  the  Apostolic  and  Evangelic  Tradition  tends  to 
 this  same  thing.  But  thou  again  art  talking  big  ^  in  an-  e  Teparevri 
 other  way  too  :  for  thou  pretendest  to  be  finding  fault 
 with  those  who  mingle  into  one  essence,  the  nature  of  the 
 flesh  and  of  the  Godhead  (albeit  there  is  no  one  as  I  deem 
 who  mingles  them  up  or  mixes  them  one  with  other),  and 
 sayest, 
 
 „  Why'',   as  we  were  just  now  hearing,  when  both  are 
 „  according  to  thee  mingled,  does  our  Lord,  delivering  to 
 „  the  disciples  the  force  of  the  Mystery,  thus  say.  He  took  s.  Luke  . 
 „  bread  and  gave  thanks  and  gave  to  His  disciples  saying,  s^  Matt'. 
 „  Take,  eat  all  of  you  for  this  is  My  Body.     Why  said  He  ^^^-  ^^* 
 „  not,  This  is  My  Godhead   Which  is  being  broken  for 
 
 s  This  passage  occurs  in  Mercator,  in  ,,  but  connect  tlie  union :  confess  Christ 
 
 the  middle  of  a   long  piece  which  he  „  Son  of  God,  yet  a  two-fold  son,  man 
 
 gives   with   the   heading,    j^lso  in   the  ,,and  God,  in  order  that  the  suft'er- 
 
 sirfh  quire  of  the  same  on  Judas,  against  ,,  ing  may  be  allotted  to  the  human  na- 
 
 the  heretics  {ji.  116  Bal.).     The  portion  „  tare,  the  undoing  of  the  suiTering  which 
 
 preceding  this  is  given  below,  p. 171.  The  ,,  was  wrought  on  the  man  who  suffered, 
 
 extract  concludes,  „  Sever  the   nature  ,,  may  belong  to  the  Godhead  alone.,, 
 
154      Christ  says,  My  Body, /or  it  still  remains  Body. 
 
 AG.  NEST.  „  you  ?  and  again  giving  the  cup  of  the  Mysteries,  He  said 
 
 „  not,  This  is  My  Godhead  Which  is   being  poured  forth 
 
 S.  Matt.      for  you,  but  This  is  My  Blood  luhich  is  being  shed  for  you 
 
 XXvi.  28.         r       ,1  •      •  ^     • 
 
 „/o/  the  remission  ojsins.,, 
 ^  7         That  it  is  therefore  an  exceeding  folly  to  want  to  op- 
 pose oneself  to  those  who  are  not  at  all,  and  to  no  purpose 
 to  march  forth,  taking  for  contradiction  that  which  no  one 
 (I  suppose)  cared  either  to  think  or  say,  how  is  it  not  mani- 
 fest to  all  ?  for  if  one  chose  to  contend  that  the  ox  is  not  by 
 nature  an   horse,  nor  yet  man  an  horse,  whereas  no  one 
 would  even  endure  to  think  or  say  this  ; — how  would  he 
 1  Cor.  ix.  not  be  laughed  at  and  besides  a  vain  talker,  heating  the  air 
 and  fighting  against  things  uncertain  and  devising  for  him- 
 see above  self  sweat  and  toil  against  what  was  not  there?     For  I  say 
 ^  that  something  confessed  ought  first  to  be  laid  down,  in 
 
 order  that  then  in  due  order  ours  may  be  ranged  against 
 it. 
 
 But  let  us  come  to  this  :  for  if  there  be  any  who  should 
 dare  to  say  the  Word  out  of  God  had  been  transformed 
 into  the  nature  of  the  body,  one  might  very  reasonably 
 object  to  him,  that  He  on  giving  His  Body  did  not  rather 
 say,  Take  eat  this  is  My  Godhead  which  is  being  broken 
 for  you,  and,  this  is  not  My  Blood  but  rather  My  Godhead 
 which  is  being  poured  forth  for  you.  But  since  the  Word 
 being  God  made  His  own  the  Body  born  of  a  woman, 
 without  undergoing  any  alteration  or  turning,  how  must 
 not  He  who  saith  no  untruth  say.  Take  eat  this  is  My  Body  ? 
 for  being  Life  as  God,  He  rendered  it  Life  and  Life-giving. 
 
 Having  therefore  opened  your  eyes  but  a  little  to  the 
 Truth,  you  will  I  suppose  charge,  yourself  against  yourself, 
 your  superfluity  of  language,  on  all  sides  stuttering  and 
 unlearnedly  arraying  against  the  Doctrines  of  piety  this 
 thy  counterfeit  and  joyless  discourse. 
 
Jews  ashamed  of  Gross,  some  Christians  too. 
 
 TOME    V  on  chapter 
 
 12 
 
 Jewish  disbelief  in  Christ  followed  by  some  christian  teachers.  The  Son  God 
 by  Nature  gave  His  own  body  to  death  to  free  us,  albeit  His  Godhead 
 might  not  suffer.  "  Glory  before  the  world  was,"  can  be  no  mail's  glory 
 but  that  of  God.  Father  most  strictly  God  the  Father  though  He  per- 
 mit such  relations  to  us.  '  Crucified  out  of  weakness,'  yet,  Lord  of  glory. 
 '  Servant's  form.'  '  Not  Mine  own  will.'  The  forsaking  on  the  Cross.  He 
 raised  His  own  Body.  S.  Thomas'  confession.  Nicene  Fathers.  Testi- 
 mony of  God  and  man  to  the  Son. 
 
 The  Divine-uttering  Paul  glories  in  the  Sufferings  of 
 Christ  and  says,  one  while,  But  to  me  he  it  not  that  I  should  Gal.  vi. 
 glory  save  in  the  Gross  of  Ghrist  through  Whom  the  world 
 has  been  crucified  to  me  and  I  to  the  world,  another  while 
 again,  For  I  am  not  ashamed  of  the  Gospel,  for  it  is  the  Rom.  i. 
 power  of  God  unto  salvation  unto  every  one  that  believeth,  to 
 the  Jew  first  and  to  the  GreeJc.  And  thus  did  the  Spirit-clad 
 deem  right  both  himself  to  think  and  besides  to  teach 
 others,  for  he  hath  written  not  without  purpose,  but  that  he 
 might  persuade  us  to  be  zealous  for  the  rightness  of  the 
 faith  that  was  in  him,  choosing  to  delight  ^  us  in  the  Suffer-  *  evaffpvv- 
 ings  of  Christ.  But  some  are  ashamed  of  the  Cross  and  im- 
 piously rising  up  against  them  that  have  been  made 
 teachers  of  all  below  the  sun,  by  reason  that  they  choose 
 to  think  contrarily,  they  (wretched  ones  !)  all  but  smile  at 
 Christ's  sufferings  and  and  are  ashamed  of  the  Gospel,  sick 
 with  the  Jewish  unlearning  and  in  no  way  inferior  to  them 
 in  infatuation.  For  the  Saviour's  Cross  hath  become  to 
 them  an  offence  :  and  verily  they  beholding  the  Prince  of 
 Life,  the  fulfilment  of  the  Law,  affixed  to  the  wood,  they 
 were  wagging  at  Him  their  impious  heads,  not  believing 
 that  God  is  of  a  truth  made  Man  and  come  down  unto  emp- 
 tiness, but  supposing  rather  that  He  was  simply  a  man  as 
 
 we,  and  they  said,  putting  forth  as  out  of  the  evil  treasure  S.  Matt. 
 
 xii.  35. 
 
156       Christ  died  for  man  :  some  men  ashamed  at  it. 
 
 AG. NEST,  of  theiv  heart  evil  things,  Thou  That  destroy  est  the  temj^le 
 
 xx\^i^40    ^'^^^  hiiildest  it  in  three  days  sa,ve  Thyself;  if  Thou  he  the 
 
 lb.  42.  Son  of  God,  come  down  from  the  Cross  :  and  again,  He  saved 
 others.  Himself  He  cannot  save,  if  He  he  the  king  of  Israel, 
 let  Him  now  come  down  from  the  Cross  and  we  will  helieve 
 On  Him.  For  they  thought  not,  as  I  said  just  now,  that 
 He  was  God  by  Nature,  nor  yet  in  truth  Son  of  God  the 
 
 iCeffOaJ'  Father  but  rather  that  He  was  bragging"  and  daring  to  al- 
 lot to  Himself  the  glory  of  the  Godhead.    Hence  they  used 
 
 S.John  to  gay^  one  while,  For  a  good  work  we  stone  Thee  not,  hut  for 
 hlasphemy ,  hecause  Thou  heing  a  man  makest  Thyself  Ood ; 
 another  while  they  brought  Him  to  Pilate  and  besought 
 that  He  should  be  crucified,  and  when  he  demanded  that 
 
 TVTos  they  should  tell  the  reason  of  their  awkwardness  ^  towards 
 Him,  they  straightway  began  to  accuse  Him  saying  that 
 
 lb.  xix.  7.  He  made  Himself  the  Son  of  Ood.  But  lo  now  too,  not  at 
 the  hands  of  them  of  Israel  nor  yet  from  the  multitude  of 
 the  Phai^isees,  but  at  their  hands  who  seem  to  be  Christians 
 and  are  ranked  among  teachers  and  them  whose  lot  is  the 
 Divine  Priesthood,  doth  He  manifestly  suffer  equal  case. 
 For  He  is  disbelieved  to  be  both  God  by  Nature,  and  One 
 and  Alone  and  Verily  Son  of  God  the  Father,  and  the  plea 
 of  their  ill-counsel  as  to  this  very  thing,  that  He  chose  to 
 suffer  death  in  the  flesh,  albeit  for  this  cause  He  descended 
 unto  emptiness  economically,  in  order  that  suffering  for 
 us  in  the  flesh.  He  might  bring  to  nought  the  mastery  of 
 death,  as  being  Himself  by  Nature  Life  and  sprung  of  Life, 
 God  the  Father.  For  the  nature  of  man  was  sick  of  decay, 
 in  its  firstfruits  and  original  root,  i.  e.,  Adam.  For  since 
 it  offended  through  its  disobedience  its  Law-giver  and  God 
 and  That  brought  it  forth  unto  being,  straightway  it  was 
 
 Rom.  V.  accursed  and  liable  to  death,  and  death  hath  reigned  from 
 Adam  nnto  Moses,  the  doom  for  this  extending  over  the 
 whole  seed  and  race  that  is  from  him.  For  as  sprung  from 
 corruptible  root,  corruptible  are  we  too,  and  abide  (wretch- 
 ed !)  holden  in  the  meshes  of  death.  But  when  the  Creator 
 planned  good  things  concerning  us  and  willed  to  transele- 
 ment  the  nature  of  man,  decay  being  taken  away,  unto  what 
 
Christ's  Body  dying  and  raised  a  ])ledge  to  us,        157 
 
 it  was  at  the  begiuning,  He  adoi'ned "  a  new  root  (so  to  book  v. 
 speak)  for  us,  whicli  endured  not  to  be  overmastered  by- 
 death,  the  One  Lord  Jesus  the  Christ,  that  is,  God  the 
 Word  out  of  His  Essence  made   man  as  we,  made  of  «Gal. iv. 4. 
 ivoman.     For  we  do  not  say  that  just  a  man  is  God-bear- 
 ing'*, but  that  the  Word  out  of  God  has  been  of  a  truth  ^eeocpdpo*' 
 Its  very  Self  united  to  flesh,  in  order,  having  laid  down 
 His  Life  for  us,  and  given  to  death  His  own  Body  for  our 
 sakes  economically,  and  then  shewn  it  superior  to  corrup- 
 tion through  the  Resurrection  from  the  dead,  to  give  pledge 
 to  all  who  believe  on  Him  that  He  will  raise  up  us  too,  and 
 make  us  superior  to  the  bonds  of  death,  and  little  heedful 
 of  the  nets  of  decay. 
 
 Hence  I  deem  it  is  that  the  Divine-uttei'ing  Paul  too, 
 makes  a  matter  of  much  speech  and  marvel,  the  love  towards 
 us  of  God  the  Father.    For  he  said  thus.  What  shall  we  say  Roni.viii. 
 therefore  to  these  things  ?  if  God  he  for  us,  who  is  against  us  ?     ' 
 He  that  spared  not  His  own  Son  hut  gave  Him  up  for  us  all, 
 how  shall  He  not  ivith  Him  too  freely  give  us  all  things^?  al- 
 beit exceeding  many  are  the  sons  by  grace  and  of  adoption 
 (for  we  too  have  been  called  gods  and  all  are  sons  of  the  Ps. 
 Most  High),  but  One  and  Alone  is  He  Who  is  so  by  Nature  *''''''"■  ^' 
 and  is  His  Own,  that  is,  God  the  Word  Who  is  out  of  Him 
 even  when  He  was  made  Flesh.     For  thus  do  we  say  that 
 He  has  been  given  even  for  all,  as  Himself  too  somewhere 
 saith.  For  God  so  loved  the  world  that  He  gave  His  Only-  S.John 
 Begotten  8on  that  whosoever  helieveth  in  Him  should  not "''     ' 
 perish,  hut  have  eternal  life.     Only-Begotten  therefore  is 
 He  Who  was  given,  for  He  Alone  sprung  from  the  Essence 
 of  God  the  Father,  the  Word  both  out  of  Him  and  in  Him  : 
 
 *  €TTriver](Te,  I  have  translated  as  if  it  given  by  God  the  Father  for  the  salva- 
 
 were  iirrivdia-e.      _  tion  and  life  of  all  ?  for  He  was  delivered 
 
 b  S.  Cyril  in  Ms  first  Letter  to  the  because  of  our  transgressions,  and  Him- 
 
 Monks   comments   thus   on  this  text :  self  hare  the  sins  of  many  in  His  Body 
 
 "Then(tellme)howisHewhoisforthof  upon  the  Tree,  according  to  Prophet's 
 
 theholy  virgin  called  God's  oww -Son?  for  voice.     It  is  evident  then,  that  the  fact 
 
 astheownofamanandsoof  eachanimal  of  the  Union,  of  necessity  brought  for- 
 
 besides,  is  that  which  is  born  thereof  by  ward,  shews  that  He  who  is  forth  of  the 
 
 nature :  thus  God's  own  will  be  conceived  holy  Virgin  is  God's  own  Son."   Epp.  p. 
 
 and  said  to  be  that  which  is  out  of  His  15  a  b,  see  also  de  recta  fide  to  the  Prin- 
 
 Essence.     How  then  has  Christ  been  cesses  Arcadia  and  Marina  p.  104  a. 
 called  God*s  own  Son,  who  has  also  been 
 
158  Life  cannot  die,  yet  died  in  the  flesh, 
 
 AG.  NEST.  ]3ut;  since  He  hath  been  made  Man,  therefore  do  we  make 
 
 1  Cor.  xi.  our  faith  in  Him  declaring  His  death  after  the  Flesh  and 
 confessing  His  Resurrection,  knowing  that  the  Same  is  both 
 Son  before  the  ages  and  Man  economically  in  the  last  times 
 
 1 S.  Peter  and  that  He  suffered  in  the  flesh  for  our  sakes  and  hath 
 
 '^"  ^'        risen  from  the  dead. 
 
 But  (I  know  not  how)  the  advocate  of  the  Jews'  unlearn- 
 ing is  indignant  at  our  words,  for  he  said  again, 
 
 „  That  therefore  the  divine  Scripture  puts.  Son,  of  the 
 
 „  birth  from  the  Virgin,  Mother  of  Christ,  we  have  shewn. 
 
 „  Hear  of  His  death  also,  whether  God  is  any  where  put,  so 
 
 Rom.  V.    }}  as  we  might  bring  in  a  passible  God :  Being  enemies,  it 
 
 comp        ''  ^^l^i  we  were  reconciled  to  God  through  the  death  of  His 
 
 ^^"^Z-^  ,   „  Son,  it  said  not.  Through  the  death  of  God  the  Word. ,, 
 
 B.  66Bal.  .     .  .  .     . 
 
 Eccles.  True  is  it,  according  as  it  is  written.  There  is  a  righteous 
 
 VII.  15.  man  that  ^^erisheth  in  his  righteousness  :  for  that  whose  na- 
 ture is  to  hurt,  putting  on  sometimes  the  shew  of  being 
 helpful,  turns  aside  from  what  is  right,  even  the  well  sta- 
 blished  mind.  For  he  thinks  he  is  pious  in  no  slight  de- 
 gree, essaying  to  confirm  what  is  confessed  by  all,  there- 
 fore saying.  In  His  own  Nature  the  Word  out  of  God  the 
 Father  is  as  God  beyond  sufferings  and  superior  to  death ; 
 for  how  should  Life  die  ?  Yet  he  not  a  whit  the  less  too 
 offends  against  the  doctrines  of  the  Church,  wholly  unreck- 
 ing  of  the  economy  with  flesh  of  the  Only-Begotten,  and  in 
 no  wise  considering  the  depth  of  the  mystery. 
 
 If  it  were  under  examination  by  us,  what  were  the  Na- 
 ture of  the  Word,  or  we  had  to  declare  it  to  them  who 
 asked  and  were  desirous  of  learning  it ;  it  would  I  sup- 
 pose be  of  a  surety  meet  and  necessary,  hastening  to  go 
 through  every  wise  and  true  thought,  to  shew  that  It  is 
 unapproachable  by  death  and  utterly  removed  from  suffer- 
 ings. But  since  the  mode  of  the  Incarnation  gives  Him, 
 so  far  as  pertains  to  the  plan  of  the  Economy,  even  though 
 He  choose  to  die  in  the  flesh,  to  suffer  nought  in  His 
 own  Nature,  why  bereavest  thou  us  of  our  fairest  boasts  ? 
 S.John    for   thou   heard'st  Him  say.  The    Good  Shepherd   layeth 
 
that  life  might  he  ours.     The  Death.  His.  159 
 
 down  His  Life  for  His  sheep.     Hence  even  though  He  be  bookv.1. 
 
 said  to  suffer,  we  know  tliat  He  is  Impassible  as  God, 
 
 we  say  that  He  hath  suffered  death  economically  in  His 
 
 own  Flesh,  in  order  that  treading  it  and  risen  in  that  He 
 
 is  Life  and  Life-giving,  He  might  transelement  unto  in- 
 
 corruption  that  which  is  tyrannized  over  by  death,  i.  e., 
 
 the  body :  and  so  unto  us  too  spreadeth  the  might  of  the 
 
 achievement,  extending  unto  the  whole  race.     And  verily 
 
 the  Divine-uttering  Paul  saith,  I  through  the  Law  died  to  Gal.ii.  19 
 
 the  law  that  I  might  live  unto  God,  I  am  crucified  with  Christ, 
 
 I  live,  no  longer  I,  but  Christ  livethin  me,  and  luherein  I  now 
 
 live,  I  live  in  faith,  in  the  flesh "  of  the  Son  of  God  Who 
 
 loved  me  and  gave  Himself  for  me.     I  do  not  frustrate  the 
 
 grace  of  God.     For  no  longer  do  we  live  our  own  life  but 
 
 rather  that  in  Christ,  and  true  is  it  that  One  died  for  all  2  Cor. 
 
 .  V.  14  15. 
 
 that  they  who  live  should  no  more  live  unto  themselves  but  to    '    '    ' 
 
 Him  ivhich  died  for  them  and  rose.  For  before  that  the 
 I  Only-Begotten  Word  of  God  beamed  on  us,  mastered  by 
 unlearning  and  darkness  and  having  the  yoke  of  sin  and 
 impiously  ascribing  worship  to  the  creature  rather  than  our 
 Creator  and  Maker  and  practising  unblamed  every  kind  of 
 baseness,  we  wretched  abode  in  severance  [from  Him],  in 
 mind  hostile  to  Him,  but  we  have  been  reconciled  through  Rom.  v. 
 the  death  of  His  Son,  as  it  is  written. 
 
 But  THOU  again  hast  made  but  slight  account  of  the  truth, 
 and  putting  forth  unto  us  thy  speech  unbridled  unto  va- 
 pidness  ^,  sayest  that  the  world  has  been  reconciled  to  God,  ^  e^tTTjxi- 
 not  through  the  Only-Begotten,  i.  e.  the  "Word  That  sprang 
 of  the  Father ;  and  hearing,  the  death  of  His  Son,  and  in- 
 vestigating subtilly  as  thou  supposest,  the  words  of  the 
 I  Divine,  thou  fearedst  not  to  say,  „  He  said  not,  Through 
 the  death  of  God  the  Word.,,  Then  how  (tell  me)  were  such 
 a  word  wise,  yea  rather,  how  were  it  not  replete  with  utter 
 distraction  ?  for  how  were  it  meet  (tell  me)  to  set  forth  the 
 [Life  as  subject  to  death  ;  and  to  the  Nature  Which  quick- 
 
 «  This  transposition  is   probably   a    403  b,  de  Ad.  408  a,  de  Recta  fide  68  b, 
 nanuscript-error,  there  is  no  trace  of    in  xii  Prophetas  853  d, 
 '■  in  the  same  citation  in  Glaph.  227  e, 
 
160  '         I  =  GoD  the  Son. 
 
 AG.  NEST,  eneth  all  things  to  lay  a  charge  of  decaj;  how  were  it  not 
 wholly  distraught  and  would  it  not  be,  and  that  with  rea- 
 son, a  charge  ^  of  blasphemy  reaching  unto  the  very  ex- 
 treme?   By  no  means  therefore  does  the  mind  of  the  saints 
 go  along  with  thy  subtilties    herein,   or   rather  thy  idle 
 words  :  for  it  knows,  it  knows  that  the  Word  of  God  suf- 
 fered in  the  flesh  for  our  sakes,  and  through  the  death  of 
 His  own  Body  hath  called  the  world  unto  reconciliation 
 with  the  Father  Which  is  in  Heaven.  And  verily  when  mak^ 
 ing  His  discourse  with  one  of  the  holy  disciples  He  some- 
 S,  John    where  said,  I  am  the  Way  and  the  Truth  and  the  Life  and 
 ^^^*  ^*      no  man  cometh  unto  the  Father  hut  by  Me  :    but  Truth  and 
 Life  and  Way,  who  else  may  be,  save  the  Word  which 
 sprang  of  God,  even  though  He  have  been  made  as  we, 
 by  taking  servant's  form  ? 
 2  s.  Pet.       And  that  through  Him  we  have  been  manifested  p«r- 
 Epii.  ii.    tahers  of  tlte  Divine  Nature  and,  we  who  once  loere  far,  have 
 ^ffYiriKws  been  made  nigh,  united  participatively  ^  through  Him  to  the 
 Father  and  besides  to  one  another  in  one  faith  and  unity 
 of  soul  by  reason  of  being  made  participant  of  One  Spirit ; 
 Himself  will  give  assurance  saying  unto  God  the  Father  in 
 S.  John    Heaven,  Not  for  these  alone  do  I  ask  hut  for  them  also 
 xvu.  20—  ^]^Iq]i  helieve  on  Me  through  their  word,  that  they  all  may  he 
 one,  as  Thou  Father  art  in  Me  and  I  in  Thee,  that  they  also 
 may  he  one  in  us,  that  the  luorld  may  helieve  that  Thou  sent- 
 estMe,  and  I,  the  glory  ivhich  Thou  hast  given  Me,  have  given 
 thetn,  that  they  may  he  one  even  as  we  are  one,  hoth  I  in  them, 
 and  Thou  in  Me  that  they  may  he  perfected  into  one.   Under- 
 stand therefore  how  Himself  is  of  Nature  in  His  own  Father 
 but  is  set  forth  a  Mediator  and  Reconciler  through  being 
 made  as  we  :    He  is  in  us,  both  through  His  own  Flesh 
 Which  quickeneth  us  in    spirit    and   through    partaking 
 of  His  holiness,  I  mean  again  through  the  Holy  Ghost. 
 And  He  asketh  as  glory  from  the  Father  to  make  His 
 own  Nature  manifest  unto  us,  that  It  is  both  Life-giving 
 
 ^  iirifi\T}ixa,  patchwork :  I  have  trans-    or  rather,  what  is  more  S.  Cyril's  word, 
 lated,   following  the  conjecture   of  the    fyKXri/xa. 
 Roman  Editors,  as  if  it  were  eiri'/cA.7j(Ua 
 
SoN^s  Human  nature  shares  Son's  Eternal  glory.     IGl 
 
 and  superior  to  corruption  as  God.     And  verily  He  said  book  v.  i. 
 again,  I  glorified  Thee  on  the  earth  by  jperfeoting  the  work  S.John 
 ivhich  Thou  hast  given  Me  to  do,  and  now  do  Thou  glorify       '  ' 
 Me,  0  Father,  luith  Thyself  with  the  glory  which  I  had  hefore 
 the  tvorld  tvas,  lolth  Thee.     And  a  perfected  work  are  we, 
 in  Him  first  overcoming  decay  and  treading  on  the  might 
 of  deathj  for  He  lived  anew  from  the  dead,  having  all  in 
 Himself. 
 
 But  haply  bearing  off  to  other  ideas  what  has  been  said, 
 thou  sayest  ^  that  not  of  God  the  Word  ought  these  things 
 to  be  understood,  but  removing  fx-om  Him  and  putting 
 apart  by  himself  him  that  is  born  of  the  holy  Virgin  as 
 another  son,  thou  affirmest  that  him  it  is  whom  such  things 
 befit  and  art  zealous  to  teach  others  also  to  think  and  say 
 with  thee :  and  wilt  (I  suppose)  surely  say  that  the  Only- 
 Begotten  Word  of  God  being  Lord  of  glory,  would  not  as 
 
 I  though  lacking  glory,  have  sought    it  from   the  Father. 
 
 j  Hear  therefore  from  us  too.  If  thou  sayest  that  the  Only- 
 Begotten  Son  Who  is  out  of  God  by  Nature  is  not  He  Who 
 here  asketh  glory  from  the  Father ;  who  was  it  who  said. 
 Glorify  Me  ivith  the  glory  ivhich  I  had  hefore  the  world  was, 
 with  Thee  ?  How  then  (tell  me)  was  he  that  is  of  the  holy 
 Virgin,  conceived  of  according  to  thee  as  man  separately, 
 hefore  the  ivorld  ?  will  it  not  pertain  to  the  Creator  of  the 
 ages,  to  have  a  being  elder  than  the  world  and  Co-eternal 
 with  the  Father  ?    no  one  will  doubt  it  of  those  who  are 
 
 1  accustomed  to  think  aright.  When  therefore  He  emptied 
 Himself  receiving  servant's  form,  then,  then,  desirous  to 
 mount  up  unto  the  glory  inherent  in  Him  by  Nature  and 
 along  with  the  Flesh  which  was  united  to  Hina,  in  fit  sea- 
 son does  He  say,  Bo  Tetou  Father  glorify  Me  with  Tliy-  ib.  5. 
 self  ivith  the  glory  that  I  had  hefore  the  ivorld  was  luith 
 Thee;  that  the  world  tnay  believe  that  Thou  sentest  Me,  and  ib. 21— 
 r,  the  glory  which  Thou  hast  given  Me,  have  given  them,  that 
 they  may  he  one  as  we  ai'e  One,  I  in  them,  and  Thou  in  Me 
 that  they  may  be  perfected  into  one.     Through  Him  there- 
 
 «  (pafxiv.    The  Roman  Editors  conjecture  <p7}s  ^ilv,  and  something  of  this  sort 
 ^eems  necessary. 
 
 M 
 
162    Son's  the  perfected  work.  Names  imparted  still  strictly  theirs 
 
 AG.  NEST,  fore  have  we  had  the  reconciliation,  for  thus  hath  He  per- 
 
 fi°™'  ^'  fected  the  work  which  the  Father  hath  given  Him  for  con- 
 summation. And  the  supporter  of  my  words  will  I  make 
 again  the  most  holy  Paul  who  thus  wrote  to  those  who 
 
 Eph.  ii.  ijg^yg  ]jQQ^  called  out  of  the  Gentiles,  But  now  in  Christ 
 Jesus  "SB  who  sometime  were  far  off  were  made  nigh  in  the 
 Blood  of  Christ  :  for  He  is  our  Peace,  Who  made  both  one 
 and  undid  the  middle  wall  of  partition,  having  abolished  in 
 Eis  Flesh  the  enmity,  the  laiv  of  commandments  in  ordinances, 
 for  to  make  in  Himself  of  twain  one  new  m.an,  maUng  peace; 
 and  that  He  might  reconcile  both  unto  God  in  one  body  through 
 the  cross,  having  slain  the  enmity  therein,  and  came  and 
 preached  peace  to  you  which  ivere  afar  of  and  to  them  that 
 
 Rom. v.l.  were  m(//i,  and  again  elsewhere  too.  Justified  therefore  by 
 faith,  we  have  "peace  with  God  through  our  Lord  Jesus  Christ. 
 Therefore  we  have  been  reconciled  to  God  the  Father 
 through  the  death  of  His  Son,  who  brought  to  nought  or 
 slew  the  enmity  in  His  Flesh,  according  to  the  faith  of  the 
 sacred  scriptures. 
 
 But  thyself  art  undoing  the  words  of  the  economy  and 
 deignest  not  to  confess  that  the  Word  of  God  hath  suffered 
 in  the  flesh  for  our  sakes,  making  use  of  certain  unskilful 
 
 7  fvpeiTi-  loquacity  ^  :  for  thou  sayest  that  Son  is  a  name  common  to 
 the  Word  Which  sprang  of  God  and  to  ourselves.  Then 
 having  made  God  the  Word,  through  Whom  we  have  been 
 ''*^'^''  saved,  no  worker^  of  the  good  things  that  have  been 
 wrought  to  US-ward,  thou  wilt  be  evidently  caught  allotting 
 the  things  wherein  He  is  glorified  to  one  as  we,  conceived 
 of  as  other  than  He  and  apart,  and  thou  supposest  that 
 community  of  name  will  suffice  full  well  for  demonstration 
 of  what  thou  saidst  and  unrightly  thoughtest ;  not  consider- 
 ing that  even  though  with  things  which  obtain  by  nature 
 the  being  ought,  certain  other  of  things  that  be,  be  said  to 
 be  co-named,  one  must  not  therefore  thrust  away  the  things 
 that  are  by  nature,  ever  putting  their  properties  about 
 those  which  are  by  adoption  or  imitation.  But  we  must 
 (I  deem)  ever  test  the  natures  of  things  done  and  allot  them 
 to  whomsoever  they  rightly  pertain.     As  for  example,  the 
 
wJio  impart.    The  Son  suffers  not,  sufferings  of  His  Flesh  Ilis.  163 
 
 Father  is  named  and  is  in  trutli  God,  and  from  Him  is  every  book  v. i. 
 ^father-hood  ^  hoth  in  heaven  and  upon  earth  named,  as  it  is  j^^  *  "'* 
 written,  yet  are  there  with  us  other  fathers  too  both  fleshly 
 and   spiritual.     If  therefore  oug-ht  of  things  most   God- 
 befitting  be  said  of  God  the  Father,  will  it  belong  to  those 
 too  who  by  adoption  obtain   the   same    title   with  Him, 
 and  will  the  identity  of  narne  thrust  Him  away  from  the 
 things  which  in  the  highest  degree  befit  Him  alone  ?  yet 
 jhow  is  it  not  evident  to  all  that  it  is  both  absurd  and  dis- 
 Icordant  that  any  of  ours  should  be  minded  thus  to  think 
 and  say  ?  Why  then  dost  thou  ever  talking  to  us  of  com- 
 munity of  name,  dishonour  the  by  Nature  and  truly  Son, 
 putting  Him  forth  and  rendering  Him  alien  from  kindly 
 deeds  to  usward  ?  albeit  thou  oughtest  to  gather  into  union 
 jwhat  thou  blushest  not  utterly  to  sever,  and  [oughtest]  to 
 deem  one  with  His  own  Flesh  the  Word  that  is  out  of  God 
 jthe  Father  :  for  thus  wilt  thou  free  thyself  from  much  toil, 
 and  deeming  aright  wilt  at  length  be  praised.     And  thou 
 wilt  in  no  wise  say  that  the  Godhead  of  the  Only-Begotten 
 s  passible,  but  wilt  with  us  confess  that  He  is  Life  and  Life- 
 iving  by  Nature  and  moreover  beyond  all  suffering ;  next 
 hat  the  flesh  suSering  which  was  united  to  Him,  He  hy  the  Heb.  ii.  9. 
 race  of  God,  as  it  is  written,  tasted  death  for  every  man,  that 
 laving  shewn  His  own  Temple  superior  to  him  who  had  con- 
 quered all  that  are  on  the  earth.  He  might  be  called  the  i  Cor. 
 irstfruits  of  them,  that  slept  an^  the  firstborn  from  the  dead  :  Col.i.  18. 
 ransmitting  to  us  too  the  grace,  that  being  One  and  Only 
 3on,  both  before  the  Incarnation  and  after  it  He  might  yet  be 
 sailed  Saviour  and  Redeemer  of  all :  and  freeing  (as  I  said) 
 
 rom  sin  all  who  believe  on  Him,  might  become  peace  to  Isa.  Ivii. 
 
 .  .  .19. 
 
 hem  that  are  afar  and  to  the  near,  reconciling  through  Him- 
 
 lelf  to  God  the  Father  them  who  of  old  worshipped  the 
 
 iraTpia.     The  use  of  this  word  is  the  word ;  compare  too  S.  Athanasius 
 
 family,  clan,  see  Bishop  Ellicott  ad  loc. :  against  Arians,  i.  §  23.    "  For  God  does 
 
 mt  I  have  translated  thus,  following  S.  not  make  man  His  Pattern  ;  biU  rather 
 
 ilyril's  use  of  the  word,  see  also  on  S.  we  men,  for  that  God  is  properly  and 
 
 ohn  i.  1  p.  24  c,  p.  27  O.T.  t6  ttjs  irar-  alone  truly  Father  of  His  Son,  are  also 
 
 MS  ¥iToi  irarpSTTiTos   ovofia.     Bp.  El-  called  fathers  of  our  own  children,  for 
 
 cott  also  cites  the  Peschito  and  Vulgate  of  Him  is  every  fatherhood  in  heaven  and 
 
 ersions  for  the  same  understanding  of  earth  named."  p.  215  O.T. 
 
 M  2 
 
164         TJie  Son  not  yet  Incarnate,  Incarnate,  Criicrfied, 
 
 lCor.ii.8. 
 
 2  Cor. 
 xiii.  4. 
 
 creature  and  througli  sin  were  at  enmity  with  the  All-good 
 God. 
 
 But  severing  again  into  a  pair  of  sons  the  One  Lord  Jesus 
 Christy  he  says  after  this  wise  : 
 
 „  Hear  their  other  testimony  also ;  for  had  they  hioivn, 
 „  they  tvould  not  h.ave  crucified  the  Lord  of  glory.  Lo  he  says 
 ^,the  Lord  of  glory,  he  calls  not  so  the  manhood  but  the 
 „  Godhead.  But  this  belongs  to  those  who  pluck  asunder 
 „  the  accurate  connection,  for  when  thou  sayest,  This  is  not 
 „  Lord,  but  the  other  is,  thou  makest  Christ  a  mere 
 „  man.  What  then  dost  thou  say,  o  heretic  in  clerical 
 „  form  §  ?  is  the  man  too  Lord  or  not  ?  if  then  he  be  Lord, 
 ;,jthe  things  said  agree  ^;  if  he  be  not  Lord,  do  not  thou 
 „  making  Christ  a  mere  man,  fasten  the  reproach  of  it  on  me.,, 
 Then  he  says,  „  Hear  we  the  blessed  Paul  openly  crying  out 
 „  who  He  is  who  is  crucified.  Hear  then  most  plainly  the 
 ^,  voice,  For  (says  he)  He  was  crucified  out  of  iveahiess,  yet 
 „  He  livefh  out  of  the  Power  of  God.     If  He  were  crucified  out 
 
 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/«ZZ  is  the  heaven  and  the 
 earth  oj  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  hud  they  knoum,  they  wo7ild 
 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. 
 
 ^  K0ii'ct>veiTa,\ey6ijL€va:  below  p.  167 
 S.  Cyril  has  (rvvc^Sft  ra  Keydjxfva, 
 
 S  iv  4KK\7)(naffTiK<f  Trpoffuireiaj  alpe- 
 TiKe.  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  Nes- 
 torius  is  addressing  as  ,,  heretic  ,,  and  as 
 havingcalled  the  Godhead  Lord  of  glory. 
 The  learned  but  uncritical  Jesuit,  John 
 Gamier  (see  Tillemont'sremarks  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'  fa- 
 mous homily  on  the  Incarnation  (Migne, 
 Patrol.  Ixv.  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  per- 
 son 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  dis- 
 course of  the  princes  of  this  world  and 
 the  folly  that  is  in  them,  he  says.  For 
 had  they  known  they  woidd  not  have  cru- 
 cified the  Lord  of  glory.  Hence  if  the 
 «Son  Who  endured  the  cross  for  our  sakes 
 
Lord  of  Gloiy :  He  sacrificed  Himself  for  our  life.     165 
 
 „  ofwealiness,  who  was  it  who  was  weak,  heretic  ?     God  the  book  v.  2. 
 „Word?,, 
 
 He  is  carried  away  unto  absurd  thoughts  and  unto  a      §  2 
 reprobate  mind,  in  no  wise  understanding  the  force  of  the 
 mystery,  as  seems  to  me,  but  rather  every  way  following 
 his  own  devices  and  haply  afraid,  lest  he  should  be  caught 
 either  thinking  or  saying  ought  that  pertains  to  rightness 
 or  truth.     For  he  arrays  against  himself,  as  he  supposes, 
 the  words  of  the  orthodox,  but  is  caught  again  putting  those 
 things  which  no  one  of  those  who  are  wont  to  walk  aright 
 as  to  the  Faith,  would  even  so  much  as  endure  another 
 saying.     For  we  say  that  He  which  was  crucified  is  Lord 
 of  glory,  and  He  is  so  of  a  truth  :  yet  acknowledging  that 
 the  Word  of  God  is  inseverable  and  one  with  the  flesh  united 
 to  Him  having  a  reasonable  soul,  we  say  that  He  it  is  Who 
 offered  Himself,  as  it  were  the  Immaculate  Offering  and 
 most  sweet-smelling  Sacrifice  of  His  Own  Body,  to  God  the 
 Father,  and  nailed  to  the  wood  the  handivriting  that  ivas  Col.  ii.  14. 
 against  us.     And  one  may  hear  Him  say  by  the  mouth  of 
 David,  Sacrifice  and  offering  Thou  wouldest  not  hut  a  Body  Ueh.  x. 
 preparedst  Thou  Me,  ivhole  burnt  sacrifices  and  for  sin  Thou  ^^^^^  p^ 
 toohest  no  pleasure  in  :  then  said  I,  Lo  I  come  {in  the  volume  ^1-  ^-^^ 
 of  the  booh  it  has  been  loritten  of  Me)  to  do  Thy  Will,  o  God. 
 The   commandment    according  to  the  Law  now  availing 
 nought  ^,  and  perfecting    nothing,   and   God  the   Father  ^  avr^a- 
 holding  the  sacrifices  through  blood  unacceptable ; — He 
 says  that  a  Body  has  been  prepared  for  Himself,  in  order 
 that  giving  it'  a  E-ansom  for  the  salvation  and  life  of  all. 
 He  might  redeem  all,  from  both  death  and  decay  and  yet 
 more  from  sins. 
 
 We  say  then  that  the  very  Word  out  of  God  the  Father 
 chose  even  to  suffer  for  us  in  the  fiesh,  according  to  the  i  s.  Pet. 
 Scriptures  :  thus  hath  the  most  holy  Paul  instructed  us,  ^^* 
 Wlw  being  in  the  Form  of  Ood  held  not  the   being  Equal  Phil.  ii. 
 loith  God  a  thing  to  seized,  but  emptied  Himself  taking  ser- 
 
 i  avTu.  I  have  corrected  aiirbwith-  Liddell  and  Scott.  I  have  used  the  trans- 
 out  any'scruple,  the  one  being  in  some  lationof  the  former  Editor  of  S.Chrysos- 
 Mss.  very  much  put  for  the  other.  torn  ad  loc.  in  the  Library  of  the  Fathers, 
 
 J  apn ay fxof,   a    mailer  for  robbery,  p.  63  O.T.,  where  see  note.     S.  Cyril 
 
166  GoDthe  Son,  theFidl,  emipiiedlLimself, and  suffered/or  us 
 
 AG.  NEST,  vanfs  form,  made  in  likeness  of  man  and  found  in  fashion  as 
 a  man,  He  humUed  Himself  and  became  obedient  unto  death, 
 the  death  of  the  cross,  wherefore  God  also  highly  exalted 
 Him.  View  now  tow  He  That  is  in  tlie  Form  of  God  the 
 Father  as  God,  the  Impress  of  His  Person  and  in  no  wise 
 faUing  short,  being  and  being  conceived  of  in  Equality  in 
 everything,  hath  emptied  Himself  and  brought  Himself 
 down  of  His  own  will  unto  lowliness. 
 
 What  then  (tell  me)  will  be  the  mode  of  the  emptying, 
 how  again  has  He  been  abased  receiving  servant's  form 
 and  made  obedient  unto  death,  the  death  of  the  Cross  ?  is 
 it  not  clear  to  all  that  the  High  is  abased,  not  that  which 
 from  itself  and  of  its  own  nature  is  in  abasement  and 
 brought  low;  that  (I  suppose)  is  emptied  which  is  full 
 and  in  need  of  nought ;  receives  the  servant's  form  which 
 before  it  was  free  by  nature,  He  is  found  to  be  man  too 
 Who  was  not  so,  before  He  was  so  found  when  He  was 
 not?  Who  then  is  He  That  was  High  by  Nature  and 
 abased  Himself  unto  lowliness  ?  who  the  full,  that  He  may 
 be  conceived  of  as  emptied  ?  who  He  That  is  beyond  the 
 measures  of  bondage,  that  so  He  may  be  said  to  take  the 
 bondman's  form  ?  who  that  not  being  aforetime  man  as  we 
 is  said  to  have  been  so  found  ?  For  I  suppose  that  to  dare 
 to  allot  this  to  one  of  those  as  we  and  to  a  common  man, 
 would  be  folly  and  verily  replete  with  the  uttermost  of  all 
 unwit,  but  it  will  pertain  with  all  reason  to  the  Supreme 
 Nature. 
 
 But  the  Word  of  God,  of  His  exceeding  Clemency  and 
 Kindness  towards  us,  hath  offered  for  us  His  own  Body  and 
 having  taken  the  serva.nt's  form,  hath  become  obedient  to 
 God  the  Father  unto  death  :  and  the  choice  to  suffer  in  the 
 Flesh,  He  made  not  a  thing  to  be  spurned,  albeit  by  Na- 
 ture Impassible  as  God.  Yet  does  this  man  foolishly  blush 
 at  His  most  God-befitting  schemes  for  us,  and  thinking  he 
 honours  Him,  wrongs  Him :  for  he  bears  Him  away  from 
 the  suffering,  though  no  one  else  says  that  He  suffers  in 
 
 takes  it  exactly  in  the  same  way,  "For    in  His  Power  to  have  it."    Dial.  3  p. 
 He    accounted    not    the    being    Equal    487  a. 
 with  God  a  thing  to  seize,  though  it  was 
 
ill  Sis  flesh.     Immanuel  God  the  Son  Incarnate.     167 
 
 His  own  Nature;  and  does  not  perceive  that  he  forbids  book  v. 2. 
 Him  to  be  confessed  Saviour  and  Redeemer  of  all,  if  so  be 
 that  he  is  son  and  lord  other  than  He,  separately  and  apart, 
 through  whom  we  have  been  saved  and  redeemed  through 
 the  precious  Cross.  And  if  so  be  he  be  simply  man,  and 
 not  rather  the  Word  out  of  God  the  Father  appearing  in 
 human  form,  let  him  come,  let  him  shew  that  he  is  both 
 in  the  Form  of  the  Father  and  in  Equality  with  Him  (for 
 He  tlionglit  not  the  being  equal  luith  God  a  thing  to  seize) 
 and  moreover  that  he  took  the  form  of  the  servant  as  at  one 
 time  not  possessing  it,  and  came  to  be  in  emptiness,  as 
 possessing  fulness  in  his  own  nature  :  for  the  Divine-utter- 
 ing Paul  says  that  He  Who  is  in  the  Form  and  Equality 
 with  God  the  Father,  was  made  obedient  unto  Him  even 
 to  death,  the  death  of  the  Cross. 
 
 Is  not  then  the  absurdity  of  their  notions  manifest  ? 
 when  blessed  Paul  calls  Him  that  was  crucified  Lord  of 
 glory,  no  one  will  say,  ,  He  is  not  speaking  of  the  human 
 ,  nature  but  the  Godhead.,  For  we  confess  One  Christ 
 and  Son  and  Lord  of  Glory,  the  Word  out  of  God  the  Father 
 made  man  for  our  sakes  and  suffering  for  us  in  the  flesh, 
 according  to  the  Scriptures. 
 
 But  he  in  no  small  measure  blaming,  as  wishing  to  pluck 
 asunder  the  accurate  connection  (as  himself  says),  those 
 who  allot  to  God  the  Word  the  name  of  Lordship  and  bear 
 it  away  from  the  human  nature : — he  falling  into  forget- 
 fulness  of  what  he  said,  is  caught  plucking  asunder  into 
 two  the  One,  and  little  recking  of  accurate  (according  to 
 him)  connection.  For  he  unlearnedly  enquires,  „  Is  the 
 „  man  too  lord  or  not  ?  if  then  he  be  lord,  the  things  said 
 „  harmonize.,.  Hence  if  according  to  thy  witless  enquiry, 
 the  Word  is  Lord  by  Himself  and  the  man  lord,  two  surely 
 are  the  lords  and  sons.  The  force  then  of  accurate  con- 
 nection will  in  no  wise  profit  them  who  have  believed  that 
 one  ouo-ht  to  conceive  of  One  Christ  and  Son  and  Lord 
 with  the  Flesh  united  to  Him.  For  the  Person  of  Im- 
 manuel being  put  and  brought  forward,  though  one  should 
 say  man,  we  conceive  of  the  Word  out  of  God  the  Father 
 
168  No  iveahness  in  the  Son,  yet  His  the  weakness,  poverty, 
 
 AG.  NEST,  having  taken  the  servant's  form  and  say  that  He  is  shewn 
 by  the  measures  of  emptiness  :  and  if  [we  say]  Only- 
 Begotten  God,  we  believe  the  Same  now  Incarnate  and 
 made  Flesh.  But  he  (as  I  said)  allotting  to  a  man,  indivi- 
 dual and  alone  and  considered  apart  from  the  Word  Which 
 is  out  of  the  Father,  the  achievements  of  the  Economy  with 
 flesh,  says  that  he  too  endured  the  cross  for  us  and  af- 
 firms that  he  is  the  Lord  of  glory,  putting  about  a  mere 
 creature  the  glories  of  the  Supreme  Nature,  for  he  says, 
 „  Let  us  hear  the  blessed  Paul  openly  exclaiming  who  he 
 2  Cor.  „  is  that  is  crucified ;  for  verily  He  was  crucified  out  of 
 ^'"'  *  J,  weakness  hut  He  liveth  out  of  the  Power  of  God  :  who  is 
 „  weak  o  heretic,  is  it  God  the  Word  ?„ 
 
 Utterly  imparticipate  therefore  of  all  weakness  is  the 
 Word  out  of  God  the  Father  by  us  believed  to  be  :  for  He 
 is  the  Lord  of  Hosts.     But  tell  me  this,  art  thou  afraid 
 to  admit  the  appellation  of  weakness  in  respect  to  Him  ? 
 why  ?   albeit  the  Economy  with  flesh  puts  Him  apart  from 
 all  blame,  even  though  He  be  said  to  suffer  ought  of  what 
 lb.  viii.    is  beside  His  own  Nature  and  glory  :  for  if  being  Rich 
 He  hecame  poor  and  was  made  as  we  receiving  servant's 
 form,  even  though  He  should  be  said  to  be  weak  by  rea- 
 son of  the  human  nature,  there  is  nought  repugnant,  that 
 you  should  sfee  the  Rich  poor,  the  High  in  low  estate,  the 
 Lord  of  Hosts  in  weakness  as  we.     Marvellous  on  this  ac- 
 count also  is  the  mystery  respecting  Him.     For  how  is  He 
 S.  John    said  also  to  hunger,  albeit  Himself  the  Bread  of  Life  and 
 lb.  33.      Who  came  down  from  Heaven  and  giveth  Life  to  the  world  ? 
 lb.  iv.  6.  how  was  He  wearied  with  the  journey ,  Who  stablisheth  the 
 Heavens  with  His  own  Spirit  ^  ? 
 
 But  thou  wilt  not  endure  (it  seems)  if  one  say  these 
 things  of  the  Only-Begotten  Himself,  albeit  investigating 
 thine  own  words  I  find  them  clearly  saying,  as  of  the  Per- 
 son of  the  Only-Begotten, 
 
 „  The  form  of  God,  I  am  clad  in  servant's  form  :  being 
 
 k  Ps.  xxxiii.  6.  ol  ovpavol  earfpfwd-     the  Heavens  stablishedandall  their  might 
 V^av^   Kcd  rqi   iri/^v/xaTi  rov   (TT6/j.aTos     by  the  Spirit  of  His  Mouth. 
 avTov  iraaa  r)  Suvajxis  avTuiv  ....  were 
 
ivearlness,  hunger,  Suffering  for  our  sakes.  169 
 
 „  God  the  Word,  am  seen  in  flesh  :  Lord  of  all,  am  clad  book  v.  3. 
 
 „  for  your    sakes  in  person  of   a  poor  man  :  hungering 
 
 „  visibly  ^,  I  supply  food  to  the  hungry.,,  '  6poTd>$ 
 
 How  then,  say,  didst  thou  fearing  the  appellation  of  §  3 
 weakness  and  bearing  it  away  from  Him,  albeit  the  plan 
 of  the  economy  will  it  not,  say  that  He  hungers  visibly, 
 i.  e.,  humanly,  yet  Divinely  supplies  food  to  the  hungry  ? 
 dost  thou  not  say  that  it  is  a  form  of  weakness  to  be  in 
 need  of  food  and  to  be  said  to  hunger  as  we  ?  but  against 
 them  who  desire  to  be  fault-finders,  full  strong  will  the  mode 
 of  the  economy  array  itself.  We  must  therefore,  either 
 bearing  Him  away  from  all  things  that  are  said  humanly 
 and  in  mean  wise  ~,  put  such  passions  about  a  mere  man, "  a-f^iKpo- 
 or  considering  that  He  being  God  has  been  made  as  we, 
 confess  that  He  is  impassible  in  respect  of  the  Nature  of  seep,  lo 
 
 ^  .  note  b. 
 
 the  Godhead,  but  say  besides  that  He  endured  the  weak- 
 ness in  our  behalf,  according  to  the  human  nature  and  after 
 the  flesh,  I  mean.  Since,  tell  me  who  ask  thee  again. 
 The  Divine-uttering  Paul  says  that  He  has  been  crucified 
 out  of  lueahiess ;  but  dost  thou  bear  away  ^  this  thing  from 
 God  the  Word,  saying  (I  suppose)  that  it  is  small  and  ig- 
 noble and  not  worthy  of  Him  ?  Other  therefore  than  He 
 is  he  that  was  crucified.  Whom  also  our  Divine  instructor 
 calls  Lord  of  glory,  saying.  For  had  they  known,  they  would  ^  ^°^-  "• 
 not  have  crucified  the  Lord  of  glory.  Hath  He  then  yet  re- 
 mained Lord  of  Glory  Who  put  it  aside  and  endured  this 
 iffnoble  and  mean  ^  suSerine'  ?  If  therefore  He  hath  re-  ^  <^t^^>^p°- 
 mained  so,  neither  hath  He  any  loss  through  being  weak. 
 How  then  fearedst  thou  to  say  that  the  Word  of  God  came 
 to  be  in  this  case  economically  ?  But  if  He  truly  fell  from 
 being  any  longer  Lord  of  glory,  and  any  one  afiirm  that  it 
 is  so,  he  will  incur  the  charge  of  the  most  utter  blasphemy 
 
 and  that  with  reason  :  for  to  Him  boweth  everii  knee  and  Phil.  ii. 
 
 10  11. 
 every  tongue  shall  confess  Lord  Jesus  Christ,  to  the  glory  of 
 
 God  the  Father.    For  over  all  that  is  under  Heaven  extend- 
 
 eth  the  glory  of  Christ  Who  suffered  for  us  in  the  flesh,  as  i  S.  Pet. 
 
 1  I  have  translated  airo<pfpei  as  if  it  were  ano(pfpeis,  the  sense  appearing  to 
 call  for  this  emendation. 
 
170  The  Son  suffered  and  o'ercame  death,  willed  the  Passion 
 
 AG.  NEST,  we  have  fall  often  said.  When  therefore  thou  hearest  the 
 2  Cor.  Spirit-clad  saying,  He  ivas  crucified  out  of  weakness  hut  He 
 liveth  of  the  Poiver  of  God,  understand  it  piously :  for  he 
 says  that  He  hath  suffered  humanly,  albeit  He  hath  a  na- 
 ture utterly  beyond  passion.  And  so  having,  He  bare  with 
 the  weak  flesh  and  having  suffered  death  humanly,  He 
 lived  again  Divinely,  Himself  quickening  His  own  Temple, 
 as  the  Might  of  the  Father. 
 
 And  verily  when  the  time  was  now  at  hand  in  which  He 
 
 xxvf ^42'   ^u^^  endure  the  Cross  for  us,  He  ivent  away  and  ])ra]jed 
 
 lb.  39.      saying,  Father  if  it  he  "possible,  let  this  cup  pass  from  Me, 
 
 lb.  but  added  hereto  at  the  close  of  His  Prayer,  Nevertheless 
 
 not  as  I  tvill  hut  as  Thou.     But  since  He  albeit  Word  and 
 
 God  all-Powerful,  has  once  been  held  to  be  in  weakness 
 
 like  we.  He  giving  the  cause  of  this  most  economically, 
 
 lb.  41.      says,  The  spirit  indeed  is  loilling,  the  flesh  ivealc.     Consider 
 
 therefore  how  He  though  Himself  letting  go  nought,  nor  yet 
 
 suffering  weakness  in  His  own  Nature,  permitted  His  Flesh 
 
 to  go  after  its  own  laws,  and  this  thing  is  said  to  be  His, 
 
 because  His  Body  is  His  own.     Hence  the  being  weak 
 
 according  to  the  Flesh  proved  to  us  that  He  was  Man,  the 
 
 not  enduring  death  and  scaring  away  decay  from  His  own 
 
 Body  that  He  is  God  Who  knows  not  to  be  weak  :  for  He  is 
 
 the  Life  and  Might  of  the  Father.     For  that  the  weakness 
 
 herein  unwonted  and  unwilled  by  Him  ™,  He  made  voluntary 
 
 in  the  good-pleasure  of  God  the  Father,  to  save  all  under 
 
 s.  John     Heaven,  Himself  will  teach  saying,  For  I  have  come  down 
 
 from  Heaven,  not  to  do  Mine  oivn  Will  hut  the  Will  of  Him 
 
 lb.  39.      That  sent  Me,  that  of  all  ivhich  He  hath  given  Me  I  shotdd 
 
 lose  nothing  hut  should  raise  it  up  at  the  last  day. 
 
 Yet  how,  if  the  will  of  the  Father  be  good,  does  the 
 Son  say  that  He  has  His  oicn  Will,  a  good  one  surely,  and 
 other  than  this  ?  For  if  it  be  not  good,  how  is  He  any 
 longer  believed  to  be  His  Image  and  Impress  ?  how  will 
 lb  X.  30.  He  be  true,  saying,  I  and  the  Father  are  One,  and,  He  that 
 lb.  XIV.  9.  j^^^j^  ggg^j^  j^g  liath  seen  the  Father  ?  for  not  in  the  not  good 
 would  one  behold  the  Good  by  Nature.     But  verily  the 
 
 ">  See  also  S.  Cyril's  commentarv  on  these  verses  of  S.  Jolm,  book  4  bee  i)n 
 383  sqq.  O.T.  ■  ^   '  ^' 
 
and  nilled  if :  the  Lord  of  glory  and  for  us  scorned.     1 71 
 
 Son  being  Good  liatli  sprung  from  a  Good  Father  and  is  book  v.  3. 
 His  exact  Image  in   everything.     What  Will  therefore, 
 which  He  says  is  His  own,  does  He  letting  go,  say  that  He 
 hath  done  that  of  the  Father  ?     He  was  about  by  the  death 
 of  His  own  Flesh  to  set  free  from  death  those  who  had  be- 
 come subject  thereto,  i.  e.,  us.     But  to  die  in  the  Flesh 
 was  ignoble,  and  unwonted  (as  I  said)  and  repugnant  to 
 Him :  yet  hath  He  endured  this  too  for  our  sakes  in  the 
 Good-pleasure  of  the  Father.    For  He  knew.  He  knew  and 
 that  well  that  a  little  dishonoured  by  reason  of  the  suffer- 
 ings of  the  Flesh  He  should  save  all,  transforming  them 
 unto  what  was  incomparably  better.     For  if  any  he   in  2  Cor.  v. 
 Christ,  a  new  creature,  old  things  are  gone  by,  behold  all     ' 
 things  have  become  new,  as  it  is  written. 
 
 The  God-inspired  Scriptures  therefore  proclaim  to  the 
 world  One  Christ  and  Son  and  Lord  and  say  that  He  is 
 the  Lord  of  Glory  and  that  He  of  His  own  Will  bare  for 
 our  sakes  the  contumelies  of  the  Jews,  and  economically 
 endured  Death  upon  the  wood,  not  in  order  with  us  to  re- 
 main dead,  but  that  having  undpne  the  might  of  death 
 which  none  might  withstand,  He  might  bring  again  to  im- 
 mortality the  nature  of  man  :  for  He  was  God  in  Flesh. 
 
 But  this  man  again  essaying  to  gather  to  himself  from 
 all  quarters  occasions  of  severing  into  two  the  One,  arrays 
 himself  to  no  purpose  against  those  who  exist  not  at  all,  and 
 makes  accusal  of  certain  as  though  they  spake  against  the 
 truth  and  desired  to  adulterate  the  plan  of  the  mystery, 
 and  says,  - 
 
 „  Here  ^  I  would  gladly  enquire  of  the  heretics  who  mix  see  close 
 „  up  into  one  essence  the  Nature  of  the  Godhead  and  of  at  p.  no. 
 „  the  Manhood,  who  he  is  here  who  is  by  the  traitor  be- 
 „  trayed  to  the  Jews  :  for  if  there  have  been  a  mixture  of 
 „  both,  both  were  together  holden  of  the  Jews,  both  God 
 „  the  Word  and  the  nature  of  the  manhood  :  which  is  it 
 ,,  that  endured  the  slaughter  ?  I  am  obliged  to  use  meaner  *  *  Karwre- 
 
 "  pots 
 
 "This   is  given   also   by  Mercator,  the  heretics,  p.  116  Ba,].  Mercatofs  ex- 
 
 among  his  collection  of  extracts  made  tract  is  much  ampler,   comprising   as 
 
 by  S.  Cyril,  with  the  title,  Jlso  in  the  well  the  heading  of§  7  of  book  4  (above 
 
 sixth  quire  of  the  same,  on  Judas,  against  p.  153)  and  a  little  more. 
 
1 72      The  One  Son  betrayed  to  the  Jeivs,  and  coidd  not 
 
 AG.  NEST.  „  words  that  wliat  I  say  may  be  plain  to  all.     To  whom 
 „  (tell  me)  befell  this  deed  ?  for  if  the  Nature  of  the  God- 
 y,  head,  how  darest  thou  commingle  both  ?   God  °  hath  both 
 „  remained  unholden    of  the  Jews  and   hath  not  shared 
 „  with  the  flesh  in  its  slaughter :  whence   (tell  me)  dost 
 „  thou  get  in  the  mixture  ? 
 §  4         If  then  there  be  who  say  that  there  has  been  a  com- 
 mingling of  the  natures  one  with  another  and  that  they 
 undergo  an  impossible  fusion,  and  who  maintain  that  the 
 Nature  of  the  Word  could  suffer  change  into  flesh,  or  the 
 Flesh  united  to  Him  ever  pass  into  Godhead ;  they  have 
 erred  from  the  truth  and,  out  of  their  right  mind,  yea  ra- 
 ther sick  with  the  veriest  distraction,  they  shall  hear  from 
 S.Matth.  us.  Ye  do  err  not  knowing  the  Scriptures  nor  the  Poiver  of 
 xxu.  29.    Q^^  .  ^QY  steadfast  is  the  Nature  of  God  the  Word,  nor 
 S.  James  knows  it  to  Suffer  a  shadow  of  turning,  but  participate  in 
 Heb.'ii.    flesh  and  blood  and  taking  j^ari  with  us  in  the  same,  as  it 
 is  written,  He  abode  the  Same.     But  if  every  one  who  is 
 educated  in  the  Holy  Scriptures  holds  it  repugnant  to  so 
 much  as  hear  that  any  change  was  wrought  in  the  Only- 
 Begotten,  why  dost  thou  admitting  as  true    and  really 
 spoken  things  so  disgraceful  and  condemned  by  one  voice 
 by  all  and  utterly  rejected,  essay  to  sever  the  Indivisible 
 and  that  after  the  Union  ?     For  if  thou  wouldest  indeed 
 of  a  truth  learn  who  it  is  who  is  by  the  traitor  given  up  to 
 the  Jews,  and  endured  slaughter,  thou  wilt  clearly  hear. 
 The  One  and  Only  Christ  and  Son  and  Lord,  that  is  the 
 Word  out  of  God  Who  took  the  servant's  form,  made  man 
 and  Incarnate  :  for  He  was  sold  by  the  traitor  to  the  rulers 
 of  the  Jews,  and  was  holden  humanly,  because  He  was  Man 
 too  along  with  abiding  God,  but  Divinely  He  was  convict- 
 ing the  weakness  of  them  who  hold  Him.     And  this  the 
 Divine-uttering  Evangelist  John   makes   manifest  to  us, 
 S.  Jolm    thus  writing,  Judas  therefore  having  received  the  band  and 
 xviu.  3-6.  officers  from  the  chief  priests  and  Pharisees  cometh  thither 
 
 o  The  one  Greek  M  S  now  extant  has  God,   Who  has  710  participation   in  the 
 
 Ka\  /j.^fxefriKei'  6  dehs,  the  Roman  Edi-  slaughter  of  His  flesh,  capable  of  being 
 
 tors  conjecture  el  fj.f/xevrjKe,  but  Merca-  apprehended  and  led  to  slaughter  by  the 
 
 tor  translates, /i  therefore  the  Word  of  Jews? 
 
he  tahen  except  He  willed.     Oneness,  no  miMnre.      173 
 
 witli  torches  and  lanterns  and  weapons ;  Jesus  Jmowing  all  book  v. 4. 
 things  that  were  coming  vpon  Him,  went  forth  and  said 
 unto  them,  Whom  seek  ye  ?  they  answered  Him,  Jesns  of 
 Nazareth.  Jesus  saith  iinto  them,  I  am.  And  Judas  ivhich 
 betrayed  Him  was  standing  with  them.  When  therefore  He 
 said  unto  them,  I  am,  they  went  hacJcward  and  fell  to  the 
 ground.  Hearest  thou  that  He  does  not  let  them  who  have 
 been  gathered  together  by  the  traitor  behave  themselves 
 proudly  against  His  Glory  ?  for  He  offered  Himself  saying, 
 I  am,  but  they  unstrung  by  the  voice  alone,  went  backward. 
 
 And  that  it  was  no  work  of  their  own  strength  to  hold 
 Him,  but  that  in  his  season  and  in  need  He  made  death 
 for  us  welcome,  He  hath  proved  saying,  As  a  robber  came  s.  Matth. 
 ye  forth  with  swords  and  staves  to  take  Me  ?  daily  did  I  sit  ^q"^'  °"^' 
 in  the  Tem,ple  teaching,  and  ye  laid  no  hold  on  Me,  but  all 
 this  has  been  done  that  the  Scriptures  of  the  Prophets  might 
 be  fulfilled.  For  what  He  hath  of  old  foretold  through  the 
 holy  Prophets,  this  hath  He  fulfilled,  abasing  Himself  unto 
 emptiness  Who  is  above  all  the  creation,  and  found  in 
 fashion  as  a  man  Who  is  in  the  Form  and  Equality  with 
 the  Father. 
 
 Why  then  dost  thou,  essaying  to  bring  in  privily  the 
 name  of  mixture,  wrong  in  the  ears  of  the  more  simple 
 the  marvel  of  the  economy  with  flesh  ?  for  it  does  not  be- 
 fit thee  bitterly  and  harshly  to  come  forward  saying,  „  Was 
 „  God  the  Word  holden  ?  did  the  nature  of  the  Godhead 
 „  undergo  slaughter  ?„     That  of  no  accurate  .  .  .  .  p  thou 
 art  saying  such  things,  thou  wilt  know  hence  and  that 
 easily.    We  say  that  the  holy  Martyrs  have  been  perfected, 
 choosing  to  suffer  all  things  in  order  that  having  striven  2  Tim.  iv. 
 the  good  strife,  finished  their  course,  kept  the  faith,  they 
 might  bind  on  them  the  crown   of  true  relationship  ^  to  5  yvn<n6. 
 Christ.    If  then  any  were  to  come  forward  and  ask,  When  '^^'^"^ 
 the  bodies  of  the  saints  were  torn  by  the  steel  or  wasted 
 by  fire  or  again  when  they  first  became  prisoners,  were 
 
 V  oTi  ovKe^aKpi^ovs  a/xa9ias.  So  reads  either  a/xadias  is  an  error,  or  that  some 
 
 the  MS.  The  Roman  Editors  annotate  words  have  dropped  out;  e.g.  Urt  ovk 
 
 Videtur  tollenda  negatio;  but  I  should  e'l  aKpifiovs  ffvvecreus  aAX"  afxaQias. 
 rather  have  inclined  to  suppose  that 
 
1  74  Our  own  death  called  ours  though  of  the  hodij. 
 
 AG. NEST,  their  souls  liolden  along  with  their  bodies?  did  they  too 
 become  the  work  of  fire  and  sword  ?  albeit  we  say  that 
 they  [the  souls]  were  apart  from  their  bodies,  enduring 
 nought  of  such  contumelies  in  their  own  nature.  Will 
 they  therefore  (tell  me)  be  for  this  reason  imparticipate  of 
 the  crowns,  because  they  have  not  suffered  the  things  of 
 the  body  ?  But  verily  the  word  of  truth  does  not  put  them 
 apart  from  suffering,  for  they  suffered  the  things  of  their 
 own,  not  those  of  others'  bodies. 
 
 Unlearned  then  is  it  to  want  to  ask  whether  the  nature 
 of  the  Godhead  have  been  betrayed  along  with  the  flesh, 
 or  whether  It  were  holden  in  the  meshes  of  the  Jews  or 
 endured  the  slaughter  also  :  but  it  is  pious  to  conceive 
 rather  that  the  Word  will  surely  and  entirely  make  His 
 own  the  sufferings  that  have  befallen  His  own  Flesh,  but 
 
 fi  (i.u  abode  Impassible  as  God  yet  not  external  ^  to  His  suffer- 
 ing Body  1.  But  he  involving  in  charges  of  absurdity  the 
 things  so  economically  wrought,  and  again  and  again  say- 
 ing that  the  Nature  of  the  Godhead  ought  not  to  be  said 
 by  any  to  have  undergone  slaughter,  unholily  arrays  the 
 
 7  l^iKws  force  of  the  Mystery  about  a  man  by  himself^,  and  says 
 that  he  it  is  who  was  crucified  and  endured  death  for  the 
 life  of  the  world.  For  I  hear  him  saying  in  another  ex- 
 position of  his, 
 
 serm.  2  p. 
 
 Ci.  Bal. 
 
 sfe  above  This  is  he  who  was  encircled  in  the  thorny  Crown,  this 
 
 p.  09.  ^  ' 
 
 S.  Matt.   „  he  who  saith.  My  God,  Mij  God  ivhy  forsookest  Thou  Me  ? 
 
 '  „  this  he  who  endured  a  three  days'  death.  „ 
 
 §  5         Such  things  then  doth  he  say,  following  his  own  aim, 
 
 but  WE  will  shew  him  a  wiser  and  truer  Emmanuel,  the 
 
 S.^John    whole  world's  Saviour  and  Eedeemer.     For  the  Word,  as 
 
 we  have  full  often  said,  ivas  made  flesh,  and  making  His 
 
 own,  a  Body  which  knew  to  suffer  contumelies  and  death, 
 
 "  q  How  therefore  is  Life  said  to  die  ?  hesitate  as  to  this.   Yet  is  what  happens 
 
 by  suffering  death  in  Its  own  flesh,  in  called  the  death  of  man.     Thus  you 
 
 order  that  It  may  be  shewn  to  be  life  will  conceive  of  as  to  Emmanuel  too. 
 
 by  quickening  it  again.     For  come  if  in  For  the  Word  was  in  him  that  is  of  a 
 
 regard  even  to  our  own  selves  the  mode  woman  as  in  His  own  Body,  and  He 
 
 of  death  be  searched  into,  no  one  who  gave  it  to  death  in  due  time,  Himself 
 
 deems  aright  would  say  that  souls  perish  suflTering  nought  in  H  is  proper  Nature." 
 
 along  with  the  bodies  that  are  of  earth.  Letter  1  to  the  Monks,  Epp.  p.  17  d  e. 
 I  suppose  that  no  living  person  would 
 
 i.  14 
 
The  Son  tells  in  prophecy  the  shame  of  the  Passion.     175 
 
 He  hath  given  it  for  us  and,  as  the  Divine-uttering  Paul  book  v.  5. 
 saith,  endured  the  cross,  despising  the  shame.     For  was  it  Heb.  xii. 
 not  shame  and  a  sort  of  abashment  ^  to  Him  that  hath  a  SeWpoTTTj 
 Nature  All-Strong  and  Quickening  and  above  suffering, 
 to  seem  to  be  crucified  out  of  human  weakness  and  to 
 come  to  death  after  the  flesh  ?     And  verily  the  Same  saith 
 through  the  voice  of  Isaiah,  My   Bach   I  have  given  to  isa.  l.  G. 
 scourges,  My  Cheeks  to  Mows,  My  Face  turned  I  not  away 
 from  the  shame  of  spittings,  and  again,  Therefore  was  I  not  ib,7, 8. 
 confounded,  hut  I  set  My  Face  as  a  firm  roch  and  I  hiow 
 that  I  shall  not  be  ashamed,  for  He  is  near  thatjustifieth  Me. 
 For  as  far  as  regards  the  impious  multitudes  of  the  Greeks 
 and  also  of  the  Jews,  the  Mystery  of  Christ  is  reputed  a  i  Cor.  i. 
 stumhling  hloch  alike  and  foolishness,  for  they  deride  (miser-  " 
 able  ones  !)  the  Precious  Cross;  but  the  end  of  the  weak- 
 ness (as  it  seemed  to  them)  resulted  in  might  of  glory  most 
 truly  God-befitting.     For  through  the  Resurrection  from 
 the  dead  it  has  been  testified  that  He  is  God  and  Son  of 
 God  in  truth,  as  superior  to  death  and  decay,  and  is  wor- 
 shipped by  all  together  with  Him  Who  begat  Him. 
 
 And  hear  the  sacred  Scinptures  proclaiming  to  us  this 
 very  thing  :    Thus  saith  the  Lord,  8anctify  Him  That  Jioldeth  Isa.  xlix. 
 llght^  His  8oul,  Him  that  is  ahhorredhy  the  nations,  the  ser-  <)^av\iCo- 
 vants,  the  rulers  :  Mngs  shall  see  Him  and  princes  shall  rise  "■^" 
 up  and  worship  Him.    Confess  (it  said)  that  He  is  Holy  by 
 Nature  as  God,  Who  held  cheaply  His  own  Soul,  i.  e.,  des- 
 pised His  own  life  (for  He  hath  laid  it  down  for  His  sheep,  S.  John 
 as  Good  Shepherd)  :    Him  Whom  the  nations  vilely  es- "  * 
 teemed,  servants  and  officers  insulted  with  blows,  while  the  s.  Mark 
 multitudes  of  the  Pharisees  impiously  outraged  Him,  Him  ^^^'  ^^" 
 shall  kings  see  and  rise  up.  Him  shall  princes  worship,  as 
 God,  that  is,  who  descended  into  emptiness,  in  order  that 
 sufiering  in  the  flesh,  He  might  save  all  under  Heaven. 
 This  is  He  Who  for  us  was  encircled  with  the  Thorny 
 Crown,  this,  not  another.  He  Who  as  Man  is   crucified 
 and  says.  My  God  My  God  why  forsookest  Thou  Me  ?   yet  s.  Matt, 
 who  restrains  as  God  the  Light  of  the  sun,  and  makes  it  ^^""     * 
 night  in  mid-day  that  we  should  not  confess  Him  Man, 
 
17G     The  Son  ivronght  mighty  signs  at  His  Passion  : 
 
 AG.  NEST,  simply  honoured  with  mere  connection  (according  to  thee) 
 with  the  Word  I  mean  That  is  out  of  God^  but  should  be- 
 lieve rather  that  He  is  God^  in  likeness  as  we,  and  in  ser- 
 vant's form,  remembering  Him  Who  saith  by  a  Saint's 
 
 Isa.  1. 3.   voice,  A7id  I  will  clothe  the  Heavens  with  darhness,  and  I 
 
 Ib.iii.  6.  luill  make  their  coverina  as  sachcloth.     For  He  Who  speak- 
 LXX  .       . 
 
 eth  is  at  hand,  and  what  He  of  old  hath  as  God  foresignified 
 
 would  be.  He  in  due  season  was  fulfilling,  crucified  as  Man. 
 For  the  Heaven  put  on  darkness,  all  but  a  mourning  dress, 
 the  sun  no  longer  giving  the  brightness  of  its  rays  to  them 
 who  had  durst  outrage  the  Lord  and  God  of  all,  hath  fore- 
 signified  the  darkness  which  they  should  have  in  mind  and 
 heart.  For  the  blessed  David  too  sings  somewhere  of 
 Ps.lxix.  them.  Let  their  eyes  he  darkened  that  they  see  not  and  how 
 '  down  their  hack  alway.     And  the  veil  too  of  the  Temple 
 
 was  rent,  revealing  now  to  those  who  believe  on  Him  the 
 Heb.  ix.  toly  of  holics  and  shewing  the  most  inward  parts,  the  first 
 ^'  tahernacle  no  longer  standing,  but  the  way  into  the  holy 
 
 now  made  manifest,  that  is  into  the  holy  of  holies.  For 
 holy  confessedly  was  the  Law  too,  in  that  it  was  the  furni- 
 
 1  irpina-    shcr  ^  of  rightcousness,  our  guide  too  unto  Christ :    yet 
 
 incomparably  holier  is  the  life  in  Christ  esteemed,  and 
 more  excellent  and  in  better  case  the  worship  in  spirit  and 
 in  truth  than  that  in  shadows  and  types.  Will  not  such 
 achievements  then  be  God-befitting  and  above  the  nature 
 
 2  o-rpe^-  of  man  ?  hath  not  the  saving  Passion  shamed  the  waving  ^ 
 Gen.  iii.    sword,  brought  man  again  into  Paradise  ?  for  Christ  said 
 
 to  the  robber  who  hung  with  Him,  Today  shall  thou  he 
 xxiii.  43.  with  Me  in  Paradise  :  beamed  He  not  on  the^n  that  were  in 
 9^  '    ^  '  darkness,  uttering  with  authority,  SJiew  yourselves  ?     For 
 
 He  has  emptied  Hell  as  God,  and  loosed  from  their  bonds 
 
 those  who  were  in  it :  and  He  it  was  Who  of  old  crieth  out 
 Job  to  the  most  enduring  Job,  Gamest  tlwu  into  the  springs  of  the 
 16,17."     sea?  ivalkedst  thou  in  the  tracks  of  the  depth?  are  the  gates 
 
 of  death  open  to  thee  in  fear  [of  thee']  ?  did  the  doorkeepers 
 
 of  hell  seeing  thee  tremhle  ? 
 
 Wherefore  then  blushest  thou  not  allotting  things  that 
 
 are  yet  God-befitting  to  one  as  we  and  to  a  mere  man  ? 
 
the  Lifef  made  His  own  His  Body's  death,         177 
 
 For  that  tlie  Word  of  God  Himself,  taking  servant's  form,  book  v.  5. 
 participate  in  flesli  and  blood,  endured  to  give  His  own 
 Body  to  death  for  our  sakes  and,  being  Impassible  by  Na- 
 ture, suffered  in  the  Flesh  of  His  own  will,  the  aU-wise 
 Paul  will  give  us  proof,  writing,  Giving  thanlcs  unto  the  Col.  i. 
 Father  Which  made  us  meet  to  be  jpartalcers  of  the  lot  of  the  ^^~^^' 
 saints  in  light,  Who  delivered  us  from  the  authority  of  dark^ 
 ness  and  translated  us  into  the  kingdom  of  the  Son  of  His 
 Love,  in  Whom  we  have  redemption,  the  forgiveness  of  sins, 
 Who  is  the  Image  of  the  Invisible  God,  the  firstborn  of  every 
 creature  ;  for  in  Him  were  created  all  things  in  Heaven  and  ■ 
 upon  earth,  visible  and  invisible,  whether  thrones  or  lordships 
 or  principalities  or  authorities,  all  things  ivere  created  through 
 Him  and  unto  Him,  and  He  is  before  all  things  and  in  Him 
 all  things  consist,  and  He  is  the  Head  of  the  body,  the  Church, 
 Who  is  the  beginning,  the  firstborn  from  the  dead,  that  in 
 all  things  He  might  have  the  preeminence.  See  now  the 
 Priest  of  His  Mysteries  said  and  that  very  clearly  that  the 
 Very  God  the  Word,  through  Whom  are  all  things  and  in 
 Whom  are  all  things.  Who  is  the  Image  of  the  Invisible  God  ; 
 He  through  Whom  were  brought  into  being  both  the  things 
 which  are  in  Heaven  and  those  on  earth,  the  visible  and 
 invisible;  He  Who  is  before  all  things,  in  Wliom  all  things 
 consist;  has  been  given  as  Head  to  the  Church,  and  is 
 ^\ms,e\i  the  firstborn  from  the  dead. 
 
 But  (you  will  perhaps  say)  the  Word  out  of  God  the  Fa- 
 ther is  by  Nature  Life ;  how  then  or  in  what  way  might  see  above 
 Life  die?  well:    necessary  and  useful  is  your  question,  note q. 
 Therefore  unto  the  force  of  the  mystery  is  serviceably 
 taken,  that  we  conceive  and  say  that  the  ever-living  and 
 Life-giving  Word  of  God  was  made  Flesh,  i.  e.,  made  His 
 own  a  Body  recipient  of  death,  that  Himself  might  be  con- 
 ceived to  suffer,  because  His  Very  own  Body  suffered. 
 For  thus  do  we  say  that  He  became  the  firstfrtiits  of  them  iCor.  xv. 
 that  slept,  and  the  firstborn  from  the  dead  :  for  He  is  said 
 to  have  been  laid  with  us  in  a  tomb  through  His  own  flesh. 
 Who  raiseth  the  dead,  that  we  too  might  be  co-raised  with 
 Him  :    for  this  ivay  did  He  inaugurate  for  us  and  for  this  Heb,  x. 
 
 N 
 
178  TJie  Im]jassible  suffered  in  His  own  Body. 
 
 AG.  NEST,  hath  He  humbled  Himself,  abasing  Himself  unto  empti^ 
 ness  and  unto  manhood  with  us ;  albeit  the  Only-Begotten 
 is  God  by  Nature  and  beamed  from  God  the  Father. 
 
 But  he  thinks  (it  seems)  that  they  who  suppose  that  these 
 things  are  so,  and  who  deem  aright,  have  advanced  to  the 
 goal  of  the  uttermost  distraction ;  and  everywhere  alleg- 
 ing that  we  ought  to  confess  the  Word  out  of  God  the  Fa- 
 ther to  be  Impassible,  he  removes  from  Him  and  that  ut- 
 terly the  mode  of  His  Economy :  and  thinks  it  not  meet 
 either  to  think  or  say  that  He  suSered  for  us,  albeit  the 
 
 1  S.  Pet.  God-inspired  Scripture  says  that  He  suffered  in  the  Flesh, 
 He  both  Impassible  and  Unembodied,  because  the  Body 
 suffered  that  is  His  own  and  united  to  Him.  He  says 
 again  thus, 
 
 „  Therefore  concerning  our  first-fruits,  blessed  Peter  tell- 
 „  ing,  and  relating  the  exaltation  by  the  Godhead  of  the 
 Acts  ii.     „  nature  that  is  seen,  says,  Hiis  Jesus  God  raised  up.   God 
 „did  not  die,  He  raised  up.     Hear,  o  Apolinarius,  the 
 „  words  of  Peter,  hear  with  Apolinarius,  thou  too  Arius. 
 „  This  Jesus,  he  says,  God  raised  up,  the  visible,  him  who 
 „  was  seen  with  the  eyes,  affixed  to  the  wood,  handled  by 
 s.  Luke    „  the  hands  of  Thomas,  who  cried  to  him.  Handle  Me,  for 
 XXIV.  39.  ^^  ^  spirit  hath  not  flesh  and  hones  as  ye  see  Me  have.     And 
 „  by  these  words  the  disciple  persuaded,  and  by  the  hand- 
 „  ling  of  the  crucified  body  persuaded  of  the  resurrection, 
 „  began  to    glorify   the  wonder-working  God,   Glory  to 
 „  Thee ',  my  Lord  and  my  God  :  not  addressing  as  God 
 „that  which  was  handled,  for  not  by  handling  is  the  God- 
 p.  59  Bal.  J,  bead  discerned.  „     And  after  other,  „  Of  this  that  was 
 Acts  ii.     „  handled  was  Peter  too  exclaiming,  Tliis  Jesus  God  raised 
 '     '     „  up,  being  therefore  by  the  Bight  Hand  of  God  exalted.    God, 
 „  the  Word  had  no  need  of  an  aiding  right  hand,  o  Arius.,, 
 §  6  The  Son  raiseth  up  the  dead  and  we  say  that  He  is  su- 
 
 perior to  death,  for  we  remember  Him  Who  hath  openly 
 
 S.John     said,  I  a7n  the  Resurrection  and  the  Life :  vet  when  the  Di- 
 xi.  25.  "^        '' 
 
 '  The  words  Glory  to  Thee,  seem  to  be  Baluz.,  nor  does  S.  Cyril  cite  them  in 
 a  gloss,  they  are  not  in  the  Latin  trans-  his  comment  a  little  below,  when  citing 
 lation  of  Nestorius'  Homily  2.  p.  58  ed.    this  portion  of  Nestorius'  words. 
 
Jesus  =  if/ie  Word  madeMan.  HolijTRmiTYhasOneicorli.  179 
 
 vine-uttering  Peter  announces  to  us  saying,  This  Jesus  God  dook  v.  g. 
 raised  up,  we  believe  that  the  Word  made  man  is  Jesus 
 Himself.  How  then  will  one  say  that  He  has  been  raised 
 by  the  Father  and  exalted  by  His  Right  Hand  ?  for  I  think 
 that  this  should  be  clearly  set  forth  to  those  who  cannot 
 understand,  in  order  that  cutting  off  occasion  of  stumblino-, 
 we  may  set  forth  the  way  of  truth  straight  and  most  un- 
 erring. 
 
 He  gave  therefore  His  own  Body  to  death  for  a  little 
 while :  for  by  the  grace  of  God,  as  Paul  saith,  He  tasted  death  Heb.  ii.  9. 
 for  every  man.     Then  being  Himself  the  Life-giving  Right 
 Hand  and  Power  of  God  the  Father,  He  rendered  it  supe- 
 rior to  decay  and  death  :  and  of  this  He  gives  us  assurance 
 saying  to  the  Jews,  Destroy  this  Temple  and  in  three  days  s.Johnii. 
 I  ivill  raise  it  up.     Understand  therefore  that  Himself  pro-  ^^' 
 mises  to  rear  His  own  Temple,  albeit  God  the  Father  is  said 
 to  raise  it :  for  the  Son  is,  as  I  said,  the  Life-giving  Right 
 Hand  and  Power  of  the  Father.     So  that  even  though  the 
 Father  be  said  to  work  the  quickening  of  the  Divine  Tem- 
 ple, He  hath  wrought  it  through  the  Son,  and  though  the 
 Son  again  be  seen  to  work  it,  yet  not  without  the  Father  in 
 the  Spirit.     For  One  is  the  Nature  of  Godhead,  conceived  see  above, 
 of  in  three  several  Persons,  and  having  Its  motion  and  an^^fj^g 
 Operation,  spiritual  I  mean  and  God-befitting,  in  regard  ^-i^^»"'! 
 to  all  things  that  are  done. 
 
 The  body  therefore  yielded  to  the  laws  of  its  own  nature, 
 and  admitted  the  taste  of  death,  the  Word  united  thereto 
 permitting  it  for  profit's  sake  to  suffer  this  :  but  was  quick- 
 ened by  the  Divine  power  of  the  Word  Personally  united  to 
 it.     We  conceive  then  of  Whole  Emmanuel,  ivhich  is  inter-  S.  Mattb. 
 
 -.-.-.■  •    .  •         i    23 
 
 prated.  With  us  is  God,  when  we  hear  the  Divineruttering 
 Peter  say.  This  Jesus  God  raised  tip ;  and  though  thou 
 speak  of  the  visible  and  affixed  to  the  wood,  of  „  him  who 
 „  was  handled  by  the  hands  of  Thomas,  „  no  less  do  we  con- 
 ceive of  the  Word  out  of  God  the  Father  Incarnate,  and 
 confess  One  and  the  Same  Son.  For  being  Invisible  by 
 Nature  He  hath  become  visible,  because  His  too  was  the  vi- 
 sible Body.     And  verily  the  Divine  David  sings  to  us,  God  ps.  1.  2, 
 
 N  2  ^- 
 
180         The  Palpable  and  Visible,  Almighty  God. 
 
 AG.  NEST,  sliall  come  manifestly,  our  Ood  and  shall  not  keep  silence, 
 Hab.  iii.  ^ntl  moreover  the  blessed  Habaccuc,  God  shall  come  from 
 ^-  Teman  and  the  Holy  One  from  the  deep-shaded  mountain. 
 
 He  being  also  Impalpable  is  said  to  have  become  palpable 
 by  reason  of  the  Body  united  to  Him.    And  Luke  v?^rites, 
 S.  Lukei.  Since  many  essayed  to  set  forth  in  order  an  account  of 
 ^'  ^*         those  things  which  have  been  most  surely  believed  among  us, 
 even  as  they  handed  them  to  us  ivhich  from  the  beginning 
 ivere  eye-witnesses  and  ministers  of  the  Word,  and  to  this 
 IS, John  the  wise  John   saith.  That  ivhich  was  from  the  beginning, 
 '   '      ivhich  we  have  heard,  which  we  have  seen  with  our  eyes, 
 which  we  looJced  on  and  our  hands  handled,  of  the  Word 
 of  Life,  and  the  Life  was  manifested  and  we  have  seen  and 
 bear  witness  and  declare  to  you  the  eternal  life  which  was 
 with  the  Father  and  was  manifested  to  us.     Yet  had  He 
 not  become  palpable  and  visible,  as  having  for  His  own 
 a  Body  which  is  subject  to  touch  and  sight,  how  had  the 
 all-wise  disciples  been  made  eye-witnesses  of  the  Word  ? 
 how  had  they  both  seen,  and  say  that  they  handled  the 
 Word  of  Life,  Which  was  with  the  Father  and  was  mani- 
 fested to  us  ?    This  very  Same  therefore  Which  was  both 
 palpable  and  visible,  Which  was   affixed   to   the  wood, 
 Thomas  recognized  and  did  rightly  confess  to  be  God  and 
 S,  John     Lord  :  for  he  said  immediately,  My  Lord  and  my  God. 
 lb*  29.*     Then  said  to  him  our  Lord  Jesus  Christ,  Because  thou  hast 
 seen  Me,  thou  hast  believed,  blessed  they  which  have  not  seen 
 and  believed.    Believed  what,  tell  me  ?  is  it  not  that  being 
 God  by  Nature,  He  raised  from  the  dead  His  own  Tem- 
 ple ?  yet  how  could  there  be  any  doubt  of  this  ? 
 
 Bat  this  good  man,  all  but  foolishly  ashamed  of  the 
 words  of  the  disciple,  says  not,  *  He  confessed  Him  that 
 'He  is  both  Lord  and  God,  the  Firstborn  from  the  dead  :' 
 but  rather  he  perverts  to  his  own  pleasure  the  force  of 
 the  word  and  says  that  he  „  began  to  glorify  the  wonder- 
 „  working  God,  saying.  My  Lord  and  my  Groc?,  „and  sub- 
 joins, „Not  addressing  as  God  that  which  was  handled, 
 „for  not  by  the  touch  is  the  Godhead  discerned.,, 
 
 Blamest  thou  therefore  (tell  me)   the  disciple  calling 
 
Holy  Scripture  says  so.    Fathers  of  Nicea.         181 
 
 Christ  Lord  and  God  ?  though  our  argument  has  but  just  book  v.  6. 
 now  shewn  that  the  Only  Begotten  being  by  Nature  God, 
 Impalpable  and  Invisible,  became  palpable  and  visible. 
 But  when  thou  sayest,  „  for  not  by  the  touch  is  the  God- 
 „  head  discerned,  „   we  a^ain  will  say.  Why  dost  thou, 
 thrusting  aside  the  Economy  discourse  of    Godhead  as 
 though  bare  2?  and  rushing  full  speed  to  forgetfulness  that  ^  yv/xviis, 
 the  Impalpable  and  Unembodied  was  both  Incarnate  andjgsij'^*" 
 made  Man,  endurest  not  the  God-inspired  Scripture  nam- 
 ing Him  God,  because  that  He  had  been  both  handled  in 
 flesh  and  likewise  seen  of  the  holy  Apostles  ?     But  we, 
 my  friend,  together  with  blessed  Thomas,  crowning  with 
 the  praises  befitting  Him,  Him  That  was  affixed  to  the 
 wood.  Him  That  was  handled  by  hands  and  seen  of  human 
 eyes,  say.  My  Lord  and  my  God. 
 
 But  that  though  a  man  should  say  that  the  Word  of 
 God  suffered  in  His  own  Flesh,  he  would  not  be  without 
 share  in  being  praise-worthy  nor  in  having  chosen  to  think 
 the  truth  (for  even  thus  hath  He  abode  Impassible)  :  I 
 will  essay  to  shew  again  from  what  thyself  hast  written  or 
 saidst  in  Church.  For  thou  deemest  worthy  of  praise  our 
 holy  Fathers,  those  (I  mean)  who  were  in  their  season 
 gathered  together  at  Nicea,  as  having  formed  full  well  for 
 us  an  accurate  and  finished  *  confession  of  faith  :  yet  thou  ■»  Ttrop- 
 thinkest  not  what  they  do  (whence  should^st  thou  ?)  nor  *'^"'**'"''' 
 yet  fixing  thy  mind  on  the  doctrines  of  the  truth,  dost  thou 
 long  to  go  straight,  but  haltest  on  both  tJdghs,  as  it  is  l  Kings 
 written  :  foolishly  blaming  the  lovers  of  right  doctrine,  yet 
 holding  for  truth  what  liketh  thyself,  yea  rather  not  even 
 caring  to  abide  in  what  thyself  saidst,  for  I  find  thee  say- 
 ing of  the  holy  fathers, 
 
 „  For  since  if  they  had  said.  We  believe  in  One  God  the 
 „Word,  death  would  have  been  imputed  to  the  Divine 
 „  Nature,  they  admit  a  common  term,  Christ  Jesus,  that 
 „  they  may  indicate  both  Him  That  died,  and  him  that  did 
 „  not  die.  „  And  he  adds,  „  So  that  if  a  man  should  say, 
 „  Such  an  one  is  dead,  though  the  soul  is  immortal,  yet 
 
1 82    3fan  dies,  Word  too  makes  His  own  His  Body\^  death. 
 
 AG.  NEST.  „  since  he  said  tlie  word  which  indicates  the  two  natures, 
 „  both  the  mortal  body  and  the  immortal  soul,  the  expres- 
 „  sion  is  free  from  risk  :  for  both  are  called  man,  both  the 
 „  body  and  the  soul :  thus  it  is  therefore  that  that  great 
 
 5  xophs     „  band  ^  spake  of  Christ.  „ 
 
 §  7  That  in  naming  Christ  Jesus, 'they  did  not  indicate  two 
 
 several  sons,  having  a  common  name,  Christ  Jesus,  but  ra- 
 ther the  Word  out  of  God  made  Man^  I  think  no  one  that 
 deems  aright  will  gainsay,  and  I  think  it  superfluous  for  us 
 to  yet  array  many  words  on  this  matter  besides  what  have 
 been  already  said.  Yet  if  thou  be  not  persuaded  by  our 
 words  to  think  that  though  we  say  that  the  Word  of  God 
 hath  suffered  in  the  Flesh  for  our  sakes,  we  hold  Him  even 
 thus  Impassible  as  God,  at  least  allow  to  thine  own  words 
 that  they  appear  to  have  been  rightly  framed.  For  just  as 
 he  who   said  7nan,  indicated  the  soul  together  with  the 
 
 see  above  body  although  it  be  of  other  nature  than  it ;    and  even 
 
 iiotVq.      though  such  an   one's  body  were  said  to  be  dead,  the 
 
 K  o\os  whole  ^  person  would  reasonably  be  held  to  have  suffered 
 this,  albeit  he  possess  a  soul  which  is  not  recipient  of 
 death :  so  of  Christ  too  the  Saviour  of  us  all.  For  since 
 the  Word  out  of  God  the  Father  (as  we  have  repeatedly 
 said)  hath  partaken  of  blood  and  flesh  in  like  manner  as 
 we,  and  made  His  own  the  Body  that  is  of  the  holy  Virgin 
 and  has  thus  been  called  Son  of  man  too ;  for  this  reason 
 
 7A070S  when  His  Flesh  died,  the  plan'^  of  true  union  attributes 
 the  sufiering  to  Him,  yet  knows  that  He  hath  remained 
 apart  from  suffering  because  He  is  both  God  by  Nature  and 
 Life.  And  verily  the  Divine-uttering  Peter  setting  before 
 us  this  teaching  says  of  Him  somewhere  to  them  that  be- 
 
 ]  S.Peter  lieve  ou  Him,  Whom  having  not  seen  ye  love,  on  Whom, 
 though  now  ye  see  Him  not,  yet  believing,  ye  exult  ivith  joy 
 unutterahle  and  glorified,  receiving  the  fulfilment  of  your  faith, 
 the  salvation  of  your  souls,  of  which  salvation  the  prophets 
 searched  out  and  examined  into,  who  prophesied  of  the  grace  to 
 youvmrd,  searching  what  or  what  manner  of  time  the  Sjnrit 
 of  Christ  Which  was  in  them  was  signifying,  when  It  testified 
 beforehand  the  sufferings  of  Christ  and  the  glory  that  should, 
 
Prophets  foretold  it,  it  saves  us  through  faith.       183 
 
 follow,  unto  tvJiom  it  was  revealed  that  not  unto  themselves  book  v.  7, 
 hut  to  us  they  were  minister-ing  the  things  which  are  now 
 declared  tmto  lis  through  them  that  preached  the  Gospel  unto 
 us  tvlth  the  Holy  Ghost  sent  down  from  Heaven  :  which  things 
 the  Angels  long  to  look  into. 
 
 Hearest  thou  that  the  Spirit  of  Christ  was  in  the  holy 
 Prophets  too^  and  that  they  proclaimed  beforehand  the 
 sufferings  of  Christ  and  the  glory  that  should  follow?  Did 
 they  then  proclaim  to  the  world  as  though  a  mere  man 
 were  suffering  for  us  ?  and  is  this  the  my  steiy  which  through 
 our  holy  Apostles  and  Evangelists  hath  been  given  in  trust, 
 and  into  these  things  does  he  say  that  the  Angels  long  to 
 looh  ?  yet  how  is  not  he  to  be  utterly  repudiated  who  es- 
 says to  shut  up  the  might  of  the  mystery  within  the  limits 
 of  the  human  nature  alone  ?  God  the  Word  Himself,  Who 
 is  in  the  Form  of  God  the  Father,  hath  emptied  -ffiwse// phn.  ii.  7. 
 taking  servant's  form  and  hath  undergone  birth  in  the  flesh 
 for  our  sakes.  Himself  hath  suffered  for  us  in  His  own  Flesh, 
 and  He  lived  again  as  God,  having  emptied  Hades  and 
 s§,id  to  them  that  were  in  bonds,  Come  forth,  and  to  them  that  isa.  xlix. 
 were  in  darhiess,  Shew  yourselves.  Why  then  essayest  thou 
 to  overturn  the  so  dread  and  marvellous  economy  through 
 which  we  have  been  both  saved  and  have  been  brought 
 within  all  good  ?  for  what  we  gained  through  it,  thou  wilt 
 know  and  that  very  clearly,  since  blessed  Paul  hath  thus 
 written.  And  you  that  ivere  sometime  alienated  and  enemies  Col,  i. 
 n  your  mind  in  wicked  ivorks,  yet  now  hath  He  reconciled  in  ~ 
 the  body  oj  His  flesh  through  death  to  present  you  holy  and 
 unblameahle  and  unreproveable  in  His  sight  if  so  he  ye  en- 
 dure in  the  Faith.  Therefore  the  faith  profits  them  who 
 will  hold  it  unshaken ;  how  it  profits,  the  all-wise  John 
 will  assure  us  saying,  Who  is  he  that  overcometh  the  icorld  \  s.  John 
 hut  he  that  believeth  that  Jesus  is  the  Son  of  God  ?  This  is  ^'*  ' 
 He  that  came  through  water  and  blood,  Jesus  Christ,  not  in 
 water  only,  hut  in  ivater  and  blood,  and  the  Spirit  ^  is  Truth  ; 
 for  three  testify,  the  Spirit,  the  water  and  the  Blood,  and  the  lb.  8— 10. 
 
 s  The  words  beareth  ivitness  because  the  Spirit  are  omitted  in  the  one  MvS.  which 
 preserves  us  these  books,  probably  through  a  very  common  carelessness  of  scribe. 
 
184  Father,  water,  Blood,  Spirit,  witness.    Jesus  is  God, 
 
 AG.  NEST.  Three  are  One.  If  we  receive  the  witness  of  men,  the  witness 
 of  God  is  greater,  for  this  is  the  witness  of  God,  because  He 
 hath  witnessed  concerning  His  Son  :  he  that  helieveth  on  the 
 Son  of  God  hath  the  witness  in  himself,  he  that  helieveth  not 
 God  hath  made  him  a  liar,  because  he  believed  not  the  testi- 
 mony  which  He  hath  testified  regarding  His  Son.  And  how 
 God  the  Father  hath  testified  to  His  Son,  the  Divine-utter- 
 
 S.  John  i.  ing  John  the  Baptist  will  declare  saying.  And  I  knew  Him 
 '  not,  but  He  That  sent  me  to  baptize  with  water,  He  said  to 
 
 me.  Upon  Whom  thou  shalt  see  the  Spirit  descending  and  re- 
 maining upon  Him,  This  is  He  WJiich  haptizeth  with  the  Holy 
 Ghost.  And  I  saw  and  have  testified  that  This  is  the  Son  of 
 God.  Our  Lord  Jesus  Christ  therefore  is  witnessed  to 
 through  the  Father's  Voice,  that  He  is  by  Nature  and  in 
 truth  His  Son,  He  is  witnessed  to  no  less  through  the 
 water  and  the  Blood  and  the  Spirit.  For  by  the  holy 
 water  He  purgeth  away  the  sins  of  them  that  believe,  He 
 
 above  pp.  quickeneth  through  His  own»Blood  and  connecteth  to  God 
 
 85  note  g.  them  on  the  earth :  and  since  He  is  God  by  Nature  He 
 maketh  also  richly  the  grant  of  the  Holy  Ghost,  pouring 
 It  forth  as  His  own  into  the  hearts  of  them  who  believe, 
 
 2  s.  Pet.  and  making  them  partakers  of  the  Divine  Nature,  and 
 crowning  them  with  the  hope  of  the  good  things  to  come. 
 
 We  confess  therefore  One  Son,  Christ  Jesus  the  Lord, 
 that  is,  the  Word  of  God  made  Man  and  Incarnate  and 
 Him  crucified  and  raised  from  the  dead  and  to  come  in  due 
 time  in  the  Glory  of  God  the  I^'ather  with  the  holy  Angels  j 
 through  Him  and  with  Him  to  God  the  Father  be  glory 
 with  the  Holy  Ghost  for  ever.     Amen. 
 
Christ  signifies  an  anointing  or  setting  apart  to  some  worlc. 
 
 S.  CYRIL 
 
 BISHOP  OF  ALEXANDRIA 
 
 SCHOLIA 
 
 ON 
 
 THE  INCAENATION  OF  THE  ONLY-BEGOTTEN. 
 
 What  is  Christ? 
 
 §1 
 
 The  name  Christ  hath  neither  the  force  of  a  definition, 
 nor  does  it  denote  the  essence  of  any  of  what  kind  it  is,  as 
 for  example  a  man  or  a  horse  or  an  ox,  but  itrather  makes 
 declaration  of  a  thing  wrought.     For  some  of  them  of  old 
 were  anointed  with  oil,  as  then  pleased  God,  and  the  anoint- 
 ing was  a  token  ^  to  them  of  kingdom  :  Prophets  too  were  »  avvO-nixa 
 spiritually  anointed  with  the  Holy  Ghost,  so  as  thence  too 
 to  be  named  christs  (and  ^  the  blessed  David  sings  in  the 
 Person  of  God  and  says.  Touch  not  Mine  anointed  and  do  ps.cv.is. 
 My  Prophets  no  harm :  the  Prophet  Habuccuc  too  says, 
 Tliou  iventest  forth  for  the  salvation  of  Thy  people,  to  save  Hab.  Hi. 
 Thy  christsj  :  but  in  regard  of  Christ  the  Saviour  of  all  we  jfxx 
 say  that  an  anointing  took  place,  yet  neither  symbolic,  as 
 though  done  with  oil,  nor  as  for  the  grace  of  Prophet^s 
 office,  nor  yet  that  which  is  understood  as  in  destination^  for  ^  ■^pox^'- 
 the  achievement  of  ought,  such  as  we  say  took  place  in  the  **  *    *' 
 case  of  Cyrus,  who  reigned  over  the  Persians  and  Medes, 
 for  he  led  an  army  against  the  land  of  the  Babylonians, 
 God  Almighty  over  all  instigating  him  thereto.    For  it  was 
 said.  Thus  saith  the  Lord  to  Gyrus  My  christ,  whose  right  Isa.  xlv. 
 hand  I  held.    Albeit  the  man  was  an  idolater,  he  was  called  ^^^  ^^^^^ 
 christ,  by  reason  of  being  as  it  were  anointed  king  by  the  P-  ^7. 
 decree  from  above  and  fore-ordained  by  God  to  mightily 
 
 a  See  Ep.  1  to  the  Monks,  pp.  6  e,  7,  10. 
 
186  Christ,  Incarnate  God,  restores  us  the  Holy  Ghost. 
 
 SCHOLIA  subdue  the  land  of  the  Babylonians  : — but  this  rather  do 
 
 we  say  ^. 
 Rom.  V.         Since  on  account  of  the  transgression  in  Adam,  sin  hath 
 1^-  reigned  against  all,  and  then  the  Holy  Ghost  fled  away 
 
 from  the  human  nature  and  it  came  therefore  to  be  in  all 
 ill,  and  it  needed  that  by  the  Mercy  of  God,  it  mounting 
 up  to  its  pristine  condition  should  be  accounted  worthy  of 
 the  Spirit : — the  Only-Begotten  Word  of  God  became 
 Man,  and  appeared  to  them  on  earth  with  Body  of  earth, 
 and  was  made  free  from  sin,  that  in  Him  Alone  the  nature 
 of  man  crowned  with  the  glories  of  sinlessness,  should  be 
 rich  in  the  Holy  Ghost,  and  thus  be  re-formed  unto  God 
 through  holiness  :  for  thus  does  the  grace  pass  through  to 
 us  too,  having  for  its  beginning  Christ  the  First-born 
 among  us.  And  therefore  does  the  blessed  David  teaching 
 Ps.  xlv.  7.  US  sing  to  the  Son,  Thou  lovedst  righteousness  and  hatedst 
 wichedness,  therefore  God,  Thy  God  anointed  Thee  ivith  the  oil 
 of  gladness. 
 
 The  Son  therefore  has  been  anointed  like  us  in  human 
 wise  '^  with  the  praises  of  sinlessness,  as  I  said :  the  nature 
 of  man  having  in  Him  been  made  illustrious  and  now  be- 
 come worthy  of  partaking  of  the  Holy  Ghost,  no  more  de- 
 s  ifj.(pi\o.  parting,  as  at  the  beginning, but  delighting  to  dwelP  there- 
 yros         in.    Wherefore  it  is  also  written  that  the  Spirit  soared  down 
 S.Johni.  upon  Christ  and  hath  abode  upon  Him.  Christ  therefore  is 
 the  Word  of  God  called  Who  because  of  us  and  as  we  is  Man 
 and  in  servant's  form :  both  anointed  as  Man  after  the  Flesh, 
 and  anointing  Divinely  with  His  own  Spirit  them  that  be- 
 lieve on  Him. 
 
 §2 
 
 How  we  must  understand  Emmanuel. 
 
 Heb.  ii.         GoD  the  Word  is  named   Emmanuel,  because  He  laid 
 lb*.  14.      hold  of  the  seed  of  Abraham  and  like  us  partoolc  of  flesh  and 
 
 blood.     Now  Emmanuel  is  interpreted.   With  us  is  God. 
 
 But  we  confess  that  the  Word  of  God  was  with  us,  not 
 
 ^  The   Latin  translation  of  Marius    Greek  or  Syriac. 
 Mercator  here  adds  (to  fill  up  the  sense)        <^  avdpwnivws,  and  so  Syr.    The  Lat. 
 de  christo,  of  chiist,  which  is  not  in  the     version  omits  this  word. 
 
Emmanuel  aided  them  of  old,  is  with  us  as  God  and  Man.  187 
 
 locally  (for  in  what  place  is  God  not.  Who  fills  all  things?)      §  2. 
 
 nor  because  He  is  seen  to  corne  to  us  by  way  of  aid  (for 
 
 thus  was  it  said  to  Jesus,  As  I  was  with  Moses,  so  I  will  be  Josh.  i.  5. 
 
 with  thee  too),  but  because  He  was  made  in  our  condition, 
 
 i.  e.  in  human  nature,  without  forsaking  His  own  Nature, 
 
 for  the  Word  of  God  is  Unchangeable  in  Nature. 
 
 But  why  was  it,  when  it  was  said  to  Jesus,  As  I  was 
 ivith  Moses,  so  I  will  be  tvith  thee,  that  he  was  nevertheless 
 not  called  Emmanuel  ?  this  is  the  reason,  even  though  He 
 be  said  to  be  with  any  of  the  saints.  We  therefore  say  that 
 He  God  the  Word  became  with  us,  at  that  time  of  which 
 Baruch  says,  ITe  did  shew  Himself  upon  earth  and  conversed  Bar,  Hi. 
 luith  men,  and  found  out  all  tlie  ivay  of  instruction  and  gave  jb.  se. 
 it  to  Jacob  His  servant  and  to  Israel  His  beloved,  for  He  is  lb.  35. 
 onr  God  and  there  shall  none  other  be  accounted  of  in  compa- 
 rison li'ith  Him.     As  far  then  as  pertained  to  His  being 
 God  by  Nature,  He  was  not  with  us ;  for  incomparable  is  above  p. 
 the  difference  between  Godhead  and  manhood  and  exceed- 
 ing great  the  difference  of  the  natures. 
 
 And  therefore  was  the  Divine  David  calHng  to  Mystic 
 relationship  God  the  Word  Who  had  not  as  yet  come  to 
 us  and  saying  in  spirit,  Wlnj  hast  Thou  departed  far  from  Vs.  %.\. 
 us,  0  Lord,  despisest  us  in  season  in  tribulation  ?  There- 
 fore He  departed  nof^  from  us,  but  was  with  us.  Who 
 while  He  remained  what  He  was,  tooh.  hold  of  the  seed  of 
 Abraham,  as  I  said ;  received  moreover  the  form  of  a  ser- 
 vant, and  was  beheld  as  Man  upon  the  earth. 
 
 But  Christ  and  Emmanuel  signify  to  us  the  Same  Son, 
 the  one,  because  He  was  anointed  as  we  in  human  wise,  re- 
 ceiving the  Spirit  for  the  nature  of  man  in  Himself  first 
 (for  He  is  set  forth  as  the  first  beginning  *  of  the  race),  ^«pxr; 
 
 *  In  his  first  Paschal  homily,  some  Only-Begottentheprophet  Isaiah  says, 
 fifteen  years  before  (A.  D.  414)  S.  Cyril  who  shall  declare  His  Generation?  Sea- 
 had  quoted  this  verse  and  explained  it,  sonably  therefore  on  us  in  our  much 
 "For  the  Saviour  having  not  yet  as-  affliction  beamed  the  Saviour  ?7io<ie  (/a 
 sumedonr likeness, wasdepartedfar from  woman  after  the  flesh,  in  order  to  save 
 M*,  as  regards  the  plan  of  the  Incarna-  man  who  is  out  of  woman,  and  that,  loos- 
 tion  :  since  much  is  the  interval  between  ing  him  from  the  bonds  of  death,  He 
 the  nature  of  man  and  that  of  God  the  might  teach  him  to  say  rejoicing,  where 
 Word:  for  of  us  says  one  of  the  saints,  I  thy  victory  death,  where  thy  sting  o 
 am  earth  and  ashes,  of  the  Being  of  the  grave?"  ftom.  Pasch.  i.  pp.  4e  5  a. 
 
188  Emmanuel,  Christ,  Jesus = Gob,  with  uSj  anointed.  Saviour. 
 
 SCHOLIA  Himself  again  anointing,  as  God,  with  the  Holy  Ghost 
 those  who  believe  in  Him ;  the  other,  because  He  was  with 
 us  in  the  way  I  have  explained,  whereof  the  Prophet  Isaiah 
 
 Isa.vii,     tells  us  saying,  Behold  a  Virgin  shall  conceive  and  hear  a 
 
 ^  '  Son  and  shall  call  His  Name  Immanuel.     For  when  the 
 
 holy  Virgin  conceived  out  of  the  Holy  Ghost,  but  bare  ac- 
 cording to  the  flesh  a  Son,  then  too  was  He  called  Em- 
 manuel; for  the  Incorporeal  was  with  us  by  carnal  birth,  and 
 
 Ps.  1.  2, 3.  that  took  place  which  was  told  by  David,  God  shall  appear 
 openly,  our  God  and  shall  not  he  silent,  and  that  (I  deem), 
 
 Isa.  lii.6. 1  Who  spealc  am  at  hand.  For  the  Word  spake  through 
 the  Prophets  as  yet  Unembodied,  He  came  Embodied. 
 
 ^   3  What  is  Jesus. 
 
 By  the  force  of  the  ideas  ^  whereby  we  are  bound  to 
 speak  of  One  Son  of  God,  Christ  and  Emmanuel  and  Jesus 
 S.  Matt,  are  the  Same,  and  this  name  too  from  the  fact, /or  He  shall 
 '■  ^^'  save  (it  says)  His  people  from  their  sins.  For  just  as  the 
 name  Emmanuel  meant,  that  the  Word  of  God  through  His 
 Birth  of  a  woman  was  made  with  us ;  and  Christ  again, 
 that  made  Man,  He  is  said  to  be  anointed  as  we  in  human 
 wise ;  so  too  Jesus,  that  He  saved  us  His  people,  which 
 specially  proves  Him  to  be  truly  God  and  by  Nature  Lord 
 of  all.  For  the  creature  is  not  said  to  belong  to  a  mere 
 man  ^,  but  rather  it  will  befit  to  say  that  all  things  are  the 
 Only-Begotten's  even  though  He  was  made  Man. 
 
 Some  one  haply  will  say.  Yet  the  people  of  Israel  were 
 called  Moses\ 
 
 To  this  we  will  say,  The  people  was  called  God^s  and 
 that  was  true ;  but  because  they  passed  into  revolt,  and 
 made  a  calf  in  the  desert,  they  were  dishonoured  of  God, 
 He  vouchsafed  not  any  more  to  call  them  His  people,  but 
 made  them  over  to  a  man.  Not  so  we,  for  we  are  Jesus' 
 own,  in  that  He  is  God  and  all  things  created  through  Him. 
 Ps,  c.  3.  For  so  saith  David,  For  He  hath  made  us  and  not  we  our- 
 selves, WE  are  the  people  of  His  pasture  and  the  sheep  of  His 
 
 ■^  intentionum  =  06a)prj|udTaii/.  angels  His  own."  de  recta  fide  to  the 
 
 f  "He  is  therefore  God  who  has  the     Princesses  p. 82  a. 
 
Emmanuel  out  of  Heaven,  yet  Man.  189 
 
 Hand.     And  Himself  again  says  of  us,  Mij  sheep  hear  My      §  4. 
 voice  and  they  follow  Me,  and  again,  And  other  sheep  I  have  ^-  ^°^" 
 which  are  not  of  this  fold,  them,  also  I  must  hring  and  there  lb.  16. 
 shall  he  one  fold,  one  Shepherd.     And  He  bade  too  the 
 blessed  Peter,  Simon,  son  of  Jonas,  lovest  thou  Me  ?  feed  lb.  xxi. 
 My  lambs. 
 
 Why  the  Word  of  God  was  called  Man.  §  4 
 
 The  Word  out  of  God  the  Father  was  called  Man,  albeit  by 
 Nature  God,  in  that  He  partook  of  blood  and  flesh  like  we.  cf.Heb.ii. 
 
 14. 
 
 For  thus  was  He  seen  of  those  on  the  earth,  and  not  letting 
 go  what  He  was,  but  assuming  human  nature  like  us,  per- 
 fect as  regards  itself;  yet  in  human  nature  too  hath  He 
 remained  God  and  Lord  of  all,  by  Nature  and  in  truth 
 Begotten  of  God  the  Father.   And  this  the  most  wise  Paul 
 most  clearly  shews  us,  for  he  says.  The  first  man  is  of  the  l  Cor.  xv, 
 earth  earthy,  the  second  Man  the  Lord  °  out  ofJTeaven.  Albeit 
 the   holy  Virgin   hath  borne   the  Temple  united  to  the 
 Word,  yet  is  Emmanuel  said  to  be  (and  rightly)  out  of 
 heaven,  for  from  above  and  out  of  the  Essence  of  God 
 the  Father  was  His  Word  begotten.     Yet  He  descended 
 unto  us  when  He  was  made  Man ;  yet  thus  too  is  He  from 
 above.     And  John  testified,  saying  of  Him,  He  that  cometh  S-  Jobn 
 f^'om  above  is  above  all,  and  Christ  Himself  saith  to  the 
 people  of  the  Jews,  Ye  are  from  beneath,  I  am  from  above,  lb.  viii. 
 and  again,  I  am  not  of  this  world,  albeit  He  was  as  Man  lb! 
 called  part  of  the  world ;  yet  therewith  also  was  He  above  ^^°^^  PP- 
 the  world  as  God.    For  we  remember  that  He  plainly  says. 
 And  no  man  hath  ascended  up  to  heaven  but  He  That  came  lb.  iii.  13. 
 down  from  Heaven,  the  Son  of  man.     But  we  say  that  the 
 
 s  I  have  retained  the  words,  the  Lord,  has  the  words.    On  the  other  hand  in 
 
 on  the  authority  of  John  of  Caesarea  S.  Cyril's  Apology  for  his  11th  chapter 
 
 (who   has  preserved  us  the  Greek  in  against  the  Eastern  Bishops,  p.  194  c, 
 
 his  Apology  for  the  Council  of  Chal-  the  principal  mss.,  the  syriac  transla- 
 
 cedon ;  of  this  John  nothing  else  seems  tion  (the  manuscript  of  which  is  as  old 
 
 to  be  known,  his  Defence  exists  in  Rome  as  the  century  after  S.  Cjnril)  and  Mer- 
 
 in  a   syriac  translation    as  mentioned  cator  all  omit  the  words,  as  does  Merca- 
 
 by  Card.  Mai,  Nova  Bibl.  Patr.  ii.445,  tor  here.     In  the  two  citations  of  these 
 
 and  anonymously  in  Greek  in  ms,  both  words  in  the  Quod  Unus  Christus   (to 
 
 at  Venice  and  at  Cairo),  and  of  the  sy-  be  given  below),  the  syriac  version  like- 
 
 riac  translation  of  these  scholia.     In  wise  omits  the  words.    See  also  below, 
 
 the  ecumenic  Epistle  to  John,  Arch-  p.  226. 
 bishop  of  Antioch,  the  syriac  translation 
 
190  The  Full  made  His  own  the  eviptiness. 
 
 SCHOLIA    Son  of  Man  came  down  from  Heaven  by  an  economic  nnion, 
 see  p  83.  the  Word  allotting  to  His  own  Flesh  the  endowments  of 
 His  glory  and  God-befitting  Excellency. 
 
 ^5  In  what  way  the  Word  of  God  is  said  to  have  been  emptied. 
 
 God  the  Word  full  by  nature  and  in  every  way  Perfect, 
 and  distributing  out  of  His  own  Fullness  His  own  goods  to 
 the  creature,  we  say  was  emptied  :  in  no  wise  wronged  in 
 His  own  Proper  Nature,  nor  changed  so  as  to  become 
 otherwise,  nor  made  in  ought  inferior,  jbr  inconvertible 
 and  unchangeable  is  Himself  also  even  as  He  Who  begat 
 Him,  and  never  may  He  be  capable  of  passion.  But  when 
 Joel  ii.  He  was  made  Flesh,  i.  e.  Man,  He  made  (as  He  said,  I  ivill 
 ^'  pour  forth  of  My  Spirit  upon  all  flesh)  the  poverty  of  human 
 
 nature  His  own  :  first,  in  that  He  was  once  made  man,  al- 
 beit He  remained  God ;  next  in  that  He  took  the  form  of 
 a  servant.  Who  is  in  His  own  Nature  free,  as  Son,  and 
 while  He  is  Himself  the  Lord  of  glory  He  is  said  to  receive 
 glory :  Himself  Life,  He  is  said  to  be  quickened :  and  re- 
 ceives power  over  all.  Himself  King  of  all  and  with  God, 
 and  He  was  obedient  to  the  Father,  suffered  the  Cross  and 
 so  on.  But  these  things  befit  the  measure  of  the  human 
 nature,  yet  He  makes  them  His  own  with  flesh  and  fulfils 
 the  economy,  remaining  what  He  was. 
 
 §   6  How  Christ  is  One. 
 
 1  Cor.  The  Divine  Paul  writes.  Though  there  he  gods  many  and 
 
 lords  many  in  heaven  and  in  earth,  yet  to  us  One  God  the 
 Father  of  Whom  all  things  and  we  of  Him,  and  One  Lord 
 Jesus  Christ  through  Whom  all  things  and  we  through  Him. 
 Yea  and  the  very  wise  John  said  of  God  the  Word,  that 
 
 S.  John  All  things  ivere  made  through  Him  and  without  Him  was  no- 
 thing made,  and  the  blessed  Gabriel  declared  the  Gospel  to 
 
 S.  Luke  the  Holy  Virgin  saying.  Behold  thou  shall  conceive  in  thy 
 womb  and  hear  a  Son,  and  shalt  call  His  Name  Jesus. 
 Since  then  the  Divine  Paul  declares  that  all  things  were 
 made  through  Jesus  Christ,  and  the  Divine  Evangelist 
 confi.rms  the  force  of  the  sentence  and  preaches  that  He 
 
The  Word  has  Two  Generations  :  He  our  Sacrifice.    191 
 
 was  God  the  Maker  of  all  things,  speaking  truly,  and  the  §  7. 
 Angel's  voice  too  points  out  that  Jesus  Christ  was  truly 
 born  of  the  Holy  Virgin :  yet  we  do  not  say  that  Jesus 
 Christ  was  mere  man^,  nor  do  we  conceive  of  God  the 
 Word  apart  from  His  human  nature  but,  we  say  that  He 
 was  made  One  out  of  both,  as  God  made  Man,  the  Same 
 begotten  Divinely  out  of  the  Father  as  Word,  and  humanly 
 out  of  woman  as  Man  :  not  as  though  called  to  a  second  see  above 
 beginning  of  being  then  when  He  is  said  to  have  been 
 born  after  the  flesh  :  but  begotten  indeed  before  all  ages, 
 yet  when  the  time  came  wherein  He  must  fulfil  the  eco- 
 nomy, born  also  of  a  woman  after  the  flesh.  Therefore, 
 albeit  others  are  called  by  like  name  christs,  yet  is  there 
 One  Jesus  Christ  through  Who7n  are  all  things,  not  that  a 
 man  was  made  Maker  of  all  things,  but  that  God  the  Word, 
 through  Whom  all  things  were  made,  liJie  as  we  took  part  Heb.  ii. 
 of  flesh  and  blood,  and  was  called  Man,  yet  lost  not  what 
 He  was ;  for  so,  so  made  in  flesh  is  He  rightly  understood 
 to  be  Maker  of  all. 
 
 How  Emmanuel  is  One.  §    7 
 
 Once  for  all  in  the  last  ages  is  God  the  Word  said  to 
 have  been  made  Man,  and  (as  Paul  saith)  was  manifested  lb.  ix.  2G. 
 hy  the  Sacrifice  of  Himself    And  what  is  the  Sacrifice  ?  He 
 offered  His  own  Body  for  us  for  an  odour  of  a  sweet  savour 
 to  God  the  Father,  and  entered  in  once  into  the  holy  place  lb.  12. 
 not  hy  the  blood  of  goats  and  bulls,  but  by  His  own  Blood,  for 
 so  to  them  who  believe  on  Him  obtained  He  eternal  redemp- 
 tion.  Therefore  very  many  before  Him  were  saints  but  no 
 one  of  them  was  called  Emmanuel.     Why  ?    For  not  yet 
 had  the  time  come,  when  He  was  to  be  with  us,  i.e.,  to 
 come  in  our  nature  through  flesh.  Who  is  superior  to  every 
 creature.     One  therefore  is  Emmanuel,  for  once  was  the 
 Only-Begotten  made  Man,  when  He  underwent  fleshly  Birth  j^-^^^ 
 through  the  holy  Virgin.    For  it  was  said  to  Jesus  ^  too,  I  Josh.  i.  5. 
 
 ^  The  words,  yet  we  do  not  sai/  that    by  homoeoteleuton,  but  the  Syriac  has 
 Jesus  Christ  was  mere  man,  ai-e  wanting     supplied  them. 
 in  the  Latin,  apparently  from  omission 
 
192     Modes  of  union  :  that  of  the  Son  God  Alone  hiows. 
 
 SCHOLIA  will  he  with  thee,  yet  was  he  not  Emmanuel ;  He  was  also 
 with  Moses,  yet  neither  was  he  called  Emmanuel.  As 
 often  therefore  as  we  hear  the  name,  With  us  is  Ood,  given 
 to  the  Son,  let  us  wisely  conceive  that  not  so  was  He  with 
 us  in  the  last  times,  as  He  is  sometimes  said  to  have  been 
 with  the  saints,  for  with  them  He  was  as  a  helper  only : 
 but  with  us  He  was,  because  He  was  made  like  us,  not 
 losing  His  own  nature,  for  He  is  unchangeable  as  God. 
 
 §  8  What  we  say  the  union  is. 
 
 Union  is  arrived  at  in  many  ways  :  for  some  severed  in 
 disposition  and  mind  and  at  variance  one  with  another 
 are  said  to  be  united  in  friendly  agreement,  laying  aside 
 their  differences.  And  we  say  that  things  are  united  which 
 6*toXA.«J/*- are  joined®  to  one  another  or  brought  together  in  other 
 ways,  either  by  juxta-position  or  mixture  or  composition. 
 When  therefore  we  say  that  the  Word  of  God  was  united 
 to  our  nature,  the  mode  of  union  is  clearly  above  man's 
 understanding ;  for  it  is  not  like  one  of  those  mentioned, 
 but  wholly  ineffable  and  known  to  no  one  of  those  who  are, 
 save  only  to  God  Who  knoweth  all  things. 
 
 And  no  marvel,  if  we  are  overcome  by  such  ideas,  when 
 if  we  accurately  investigate  our  own  matters  how  they  be, 
 we  confess  that  the  grasp  of  them  is  beyond  the  under- 
 standing that  is  in  us.  For  after  what  mode  we  conceive 
 that  the  soul  of  man  is  united  to  his  body,  who  can  tell  ? 
 But  if  we,  who  are  wont  to  conceive  and  avail  to  speak 
 Kutlall'  scantly  and  with  difficulty  must  form  our  judgement ''  of 
 ^«'  things  so  subtil  and  beyond  understanding  and  speech ;  we 
 
 say  that  it  will  befit  to  conceive  (yet  altogether  less  than 
 the  truth  is  our  word)  that  of  such  sort  is  the  union '  of 
 
 •  "  Paul  somewhere  says  of  the  Son  out  only  sin.     He  is  therefore  God  in 
 
 of  God,  Who  being  in  the  form  of  God  that  He  is  Word  of  the  Father,  and  the 
 
 deemed  not  the  being  Equal  with  God  a  own  of  His  Essence;  man,  in  that  He 
 
 thing  to  seize  but  emptied  Himself,  taking  hath  heen  made  flesh  as  it  is  written, 
 
 servant's  form  and  found  in  fashion  as  a  and  put   about   Him  our  flesh.     The 
 
 man.    The  Word  of  God  therefore  hath  faith  respecting  our  Lord  Jesus  Christ 
 
 been  rnade  man;  He  came  not  into  a  having  tnis  definition,  let   the  words 
 
 man  like  as  He  was  in  the  Prophets  [spoken]  of  Him  be  discerned  according 
 
 [comp.  dial.  i.  p.  398  c,  hom.  pasch.  x,  to  the  ratio  befitting  them  ;  and  if  thou 
 
 A.D.  423,  p.  159  c]  but  has  been  made  hear,  I  and  the  Father  are  One,  view  the 
 
 in  truth  this  which  we  too  are,  with-  One  Godhead  of  the  Son  and  of  the 
 
Closest  connection  ofhody  and  soul,  tJuit  of  Emmanuel  higher.    193 
 
 Emmanuel^  as  one  reckons  that  the  soul  of  man  too  has  with  §  8. 
 its  own  body.  For  the  soul  makes  its  own  the  things  of 
 the  body  although  in  its  own  nature  imparticipate  of  its 
 sufferings,  both  physical  and  those  brought  on  it  from  with- 
 out. For  the  body  is  moved  to  natural  desires  and  the 
 soul  which  is  in  it  shares  the  perception  thereof  ^  by  reason  ^f""""^- 
 of  the  union,  but  participates  in  no  way,  yet  thinks  that 
 the  achievement  of  the  desire  is  its  own  enjoyment.  And 
 even  though  the  body  be  struck  by  any  or  be  cut  with 
 steel,  it  co-grieves,  its  own  body  suffering,  yet  will  itself 
 in  its  own  nature  suffer  nought  of  the  things  inflicted. 
 
 Nevertheless  above  this  too  do  we  say  that  the  union  is 
 in  the  case  of  Emmanuel.  For  it  were  necessary  that  the 
 soul  united  thereto  should  grieve  along  with  its  own  body, 
 that  so,  fleeing  the  disgrace,  it  might  submit  a  tractable 
 neck  to  God.  But  of  God  the  Word,  it  were  absurd  to 
 say  that  He  were  co-percipient  of  the  contumelies  (for  free 
 from  passion  is  the  Godhead  and  not  in  our  condition),  yet 
 has  He  been  united  to  flesh  possessed  of  a  reasonable  soul, 
 and  when  it  suffered.  He  was  impassibly  in  cognizance  of 
 what  befell  it  and  brought  to  nought  as  God  the  infirmities 
 of  the  flesh,  yet  made  them  His  own  as  belonging  to  His 
 own  Body :  thus  is  He  said  both  to  hunger  and  be  weary 
 and  suffer  for  us. 
 
 Hence  the  union  of  the  Word  with  the  human  nature 
 may  be  not  unaptly  compared  with  our  condition  ^.     For  "  "^o^f  „ 
 as  the  body  is  of  other  nature  than  the  soul,  yet  is  one  man 
 
 Father  and  conceive  of  the  Son  as  God  allotting  to  the  Godhead  the  God-befit- 
 out  of  the  Essence  of  the  Father;  if  ting,  attributing  to  the  flesh  the  things 
 again  thou  hear  ofHim  that  He  wept  and  spoken  of  because  of  it  and  as  it  were 
 was  grieved  and  was  in  fear  and  began  to  forth  of  it  through  the  natural  motions 
 be  in  sore  distress,  conceive  of  Him  again  that  are  in  us  :  of  which  the  mind  having 
 as  being  man  along  with  being  also  God  the  perception,  gushes  up  through  the 
 and  attribute  to  the  human  nature  what  tongue  the  things  voicelessly  whispered 
 is  due  thereto.  For  since  He  took  a  in  the  depth  out  of  sight."  Thes.  cap.  24 
 !  Body  mortal  and  subject  to  decay  and  li-  p.  232  b  c  d  e.  Near  the  close  too  of  his 
 '■■  able  to  such  like  passions, needs  does  He  4th  Paschal  homily  (A.  D.  417)  S.  Cyril 
 with  the  flesh  make  His  own  its  suf-  says,  '«  The  Word  makes  His  own  (full 
 iferings,  and  when  it  endures  them,  Him-  rightly)  the  Suffering  (for  His  was  the 
 self  is  said  to  be  enduring  them.  For  Bodyand  none  other's),  seeing  that  when 
 thus  do  we  say  that  He  was  both  cruci-  the  Body  was  scourged,  and  besides 
 fiud  and  died,  the  flesh  suffering  this,  spat  on  by  the  all-daring  Jews,Himself 
 not  the  Word  apart  and  by  Himself,  for  through  the  Prophet  Isaiah  says,  il/^y 
 H  e  is  Impassible  and  Immortal.  Hence  Back  I  have  given  to  scourges,  My  cheeks 
 we  shall  orthodoxly  receive  what  is  said,  to  blows."   Hom.  Pasch.  4  p.  68  d. 
 
 O 
 
TTOKlTai 
 
 194  Tiijyes  of  that  Inefahle  Union. 
 
 soHOLiA  produced  and  said  to  be  of  both ;  so  too  out  of  tlie  Perfect 
 Person  of  God  the  Word,  and  of  manhood  perfect  in  its 
 own  mode,  is  One  Christ,  the  Same  God  and  Man  in  the 
 Same.  And  the  Word  (as  I  Baid)  makes  its  own  the  suffer- 
 ings of  Its  own  Flesh,  because  Its  own  is  the  Body  and  not 
 
 Koivo-  another's :  and  It  shares  ^  with  Its  own  Flesh  the  opera- 
 tion of  the  God- befitting  might  that  is  within  It ;  so  that 
 it  should  be  able  both  to  quicken  the  dead  and  to  heal 
 the  sick. 
 
 But  if  we  must,  using  examples  out  of  the  God-inspired 
 Scripture,  shew  as  in  type  the  mode  of  the  union,  come 
 let  us  say  it,  as  we  are  able. 
 
 §  9  Of  the  coal. 
 
 Isa.  vi.         The  Prophet  Isaiah  says.  There  was  sent  unto  me  one  of 
 '  the  Seraphim  and  in  his  hand  a  Hue  coal  which  he  took  ivith 
 
 the  tongs  from  off  the  altar  and  he  said  to  me,  Lo  this  touched 
 thy  lips  and  shall  take  away  thine  iniquities  and  purge  thy 
 sins.  But  we  say  that  the  live  coal  fulfils  to  us  the  type 
 and  image  of  the  Incarnate  Word,  Who,  if  He  touch  our  lips, 
 i.  e.,  when  we  confess  the  faith  Him-ward,  doth  then  both 
 make  us  pure  from  every  sin  and  free  us  from  the  pris- 
 tine charges  against  us. 
 
 Natheless  one  may  see  in  the  coal,  as  in  an  image,  the 
 Word  of  God  united  to  the  human  nature,  yet  not  losing 
 the  being  what  He  is,  but  rather  trans-elementing  what  He 
 had  taken,  or  united,  unto  His  own  glory  and  operation. 
 
 2  6ut\Tj-  For  as  fire  having  to  do  with  ^  wood  and  entering  into  it, 
 seizes  hold  of  it,  and  removes  it  not  from  being  wood,  but 
 transmutes  it  rather  into  the  appearance  and  force  of  fire, 
 and  inworks  all  its  own  property  therein,  and  it  is  now 
 reckoned  one  with  it,  so  shall  you  conceive  of  Christ  too. 
 For  God  united  inefiably  with  the  manhood,  hath  kept  it 
 what  we  say  that  it  is,  and  Himself  hath  remained  what  He 
 was ;  but  once  united,  is  accounted  one  with  it,  making 
 His  own  what  is  its,  and  Himself  too  introducing  into  it 
 the  operation  of  His  own  Nature. 
 
Types  of  that  Ineffable  Union.  195 
 
 That  the  flesh  having  a  reasonable  soul  hath  become  the  Body  of  the  uneni-     §10 
 bodied  Godhead,  and  that  by  severing  them  one  from  another,  we  shall 
 wholly  and  surely  undo  the  plan  ^  of  the  ecomony  in  Christ.  ^  \6yoi> 
 
 In  the  SoDg  of  Songs  our  Lord  Jesus  Christ  Himself  has 
 been  introduced  to  us  saying,  I  am  the  flower  of  the  plain,  Songof 
 the  lily  of  the  vallies.  As  then  the  smell  is  something  un-  lxx  ^' 
 embodied,  for  it  uses  as  its  own  body  that  wherein  it  is, 
 yet  is  the  lily  conceived  of  as  one  out  of  both,  and  the  fail- 
 ing of  one  utterly  destroys  the  plan  *  thereof,  for  in  the  *  ^ho" 
 object  is  the  smell  and  the  object  is  its  body  :  so  shall  we 
 conceive  of  the  Nature  of  the  Godhead  in  Christ  too,  that 
 it  sheds  forth  on  the  world  the  savour  of  His  own  more 
 than  earthly  Excellence  J,  as  in  the  object  His  human  Nature, 
 and  that  the  unembodied  by  Nature  became  by  economic 
 union  ail-but  embodied  also,  because  It  willed  to  be  recogni- 
 zed through  the  Body ;  for  It  hath  wrought  therein  things 
 God-befitting.  Hence  will  the  Unembodied  be  rightly  con- 
 ceived of  as  in  His  own  Body,  even  as  in  the  flower  too, 
 the  object,  is  the  scent,  yet  both  together  is  called  lily. 
 
 That  the  Word  being  co-brought  to  true  union   with   the  human  nature,      §  1 1 
 the  things  united ''  have  remained  uneonfused. 
 
 The  holy  Tabernacle  was  reared  by  the  will  of  God  in 
 the  wilderness  and  in  it  was  manifoldly  typified  Emma- 
 nuel. The  God  of  all  said  therefore  to  the  divine  Moses, 
 And  thou  shalt  make  an  arh  of  incorruptible  luood,  tivo  ciibits  Exod. 
 and  a  half  its  length,  and  a  cubit  and  half  its  breadth  and  n. '  ' 
 a  cubit  and  a  half  its  height,  and  thou  shalt  overlay  it  with 
 pure  gold,  within  and  without  shalt  thou  overlay  it.  But 
 the  wood  that  will  not  rot  will  be  a  type  of  the  incorrup- 
 tible Body  (for  cedar  does  not  rot) ;  gold  as  matter  sur- 
 passing all  others  will  indicate  to  us  the  Excellence  of  the 
 Divine  Essence. 
 
 i  "  Being  therefore  the  savour  of  God  whence  Himself  is,  makes  known  Him 
 
 the  Father,  He  will  not  be  of  other  Es-  That  begat  Him  :  hence  no  creature  is 
 
 sence  than  He;  but  as  the  scent  natu-  He,  seeing  that  the  Father  is  not."  Thes. 
 
 rail}-  and  essentially  issuing  forth  from  cap.  32,  p.  274  d. 
 
 flowers,  is  indicative  ofthe  species  which  ^  ra  Tivw/xet/a.  substantiac,  Lat.  at  viro- 
 
 bt'gat  it,  thus  the  Son  too,  being  as  it  a-rdo-fis,  syr. 
 were  a  savour  of  the  Father's  Essence 
 
 o2 
 
196      Ark  overlaid  witliin,  the  Soul,  without,  the  Body. 
 
 SCHOLIA  But  observe  how  the  whole  ark^  was  overlaid  with  pure 
 gold  within  and  without.  For  God  the  Word  was  united 
 to  the  holy  Flesh,  and  this  (I  deem)  is  it  that  the  ark  was 
 overlaid  without.  But  that  He  made  His  own  the  rea- 
 sonable Soul  also  that  was  within  the  Body,  will  this  shew, 
 viz.,  that  He  bade  that  it  should  be  overlaid  within  also. 
 And  that  the  Natures  or  Hypostases  have  remained  uncon- 
 fused,  shall  we  see  hence.  For  the  gold  that  was  spread 
 5  eira\7]\-  upou  ^  the  wood,  remained  what  it  was,  and  the  wood  was 
 (iiifiivov   j,-pj^  -j^  |.j^g  glory  of  the  gold ;  yet  it  ceased  not  from  being 
 
 wood. 
 
 But  that  the  ark  is  taken  as  a  type  of  Christ  one  may 
 Num.  X.  l>e  assured  of  through  many  proofs.  For  it  used  to  pre- 
 ^^'  cede  them  of  Israel,  seeking  rest  for  them;  Christ  too 
 
 s.  Joim     somewhere  says,  J  go  to  prepare  a  place  for  you. 
 
 xiv.  2. 
 
 X  22  ''"''**  *'^^  Word  being  God  was  made  Man,  and  that  not  man  merely 
 honoured  witli  bare  connection  was  called  to  equal  Dignity  or  Authority 
 with  God  the  Word,  as  some  suppose. 
 
 1  Tim.  The  Divine  Paul  says  that  great  is  the  Mystery  of  goclU- 
 
 "'■  oiess.     And  this  is  true,  for  the  Word  was  manifested  in  the 
 
 flesh,  since  He  is  God ;  justified  in  Spirit,  for  in  no  wise  is 
 He  seen  to  be  holden  by  our  infirmities,  albeit  for  us  made 
 Man,  for  He  did  no  sin ;  seen  moreover  of  angels,  for  nei- 
 ther were  they  ignorant  of  His  generation  after  the  Flesh ; 
 He  was  preached  moreover  unto  the  Oentiles,  as  God  made 
 Man ;  and  thus  believed  on  in  the  world.  And  this  the 
 Eph.  ii.  Divine  Paul  proved  thus  writing,  Wlierefore  rememher  that 
 ye  being  in  time  past  Gentiles  in  the  flesh  who  are  called 
 JJncircumcision  by  that  ivhich  is  called  the  Circumcision  in 
 the  flesh  made  by  hands,  that  at  that  time  ye  were  without 
 Christ,  aliened  from,  the  commonwealth  of  Israel, and  strangers 
 from  the  covenants  of  pivmise,  having  no  hope  and  without 
 
 '  The  idea  that  the  Ark  was  a  tyye  of  splendent :  withm  adorned  by  the  Word 
 
 Christ's  Body  is  very  ancient,  see  the  and  without  kept  by  the  Spirit."     [The 
 
 fragment  preserved    to  us   of  S.  Ire-  latter  part  of  tlie  note  ought  to  be  can- 
 
 naeus(p.558  0.T.).    S.  Irenaeus  speaks  celled,  for  S.  Irenaeus  (as  Severus  un- 
 
 of  the  pure  gold,  somewhat  similarly,  derstood  him)  followed  2  Sam.  vi.  1.  in 
 
 "  For  as  the  Ark  was  gilded  with  pure  the  LXX  which  gives  70,000  as  thenum- 
 
 gold  both  within  and  without,  so  was  ber  which  David  gathered.'] 
 the  Body  of  Christ  too  pure  and  re- 
 
 11,  12. 
 
Christ  God  dij  Nature:  GtODHEAd  cannot  he  ijrasped  hy  earth.    197 
 
 God  in  the  world.     The  Gentiles  were  therefore  without  §12. 
 God  in  the  world,  when  they  were  without  Christ :  but  ^'^^  ^*^. . 
 
 .  '  recta  fide 
 
 when  they  acknowledged  Him  to  be  truly  and  by  Nature  '«  P""- 
 God,  themselves  too  were  acknowledged  by  Him  confessing  p.  70  d 
 the  faith.    And  He  was  received  u})  into  glory,  Divine  glory  1  Tim. 
 that  is  ;  for  blessed  David  sings,  God  is  gone  uy  in  joy.  Ps.  xlvii. 
 For  He  went  up  verily  with  Body,  not  in  bare  Godhead,  ^' 
 for  God  was  Incarnate. 
 
 We  believe  therefore,  not  in  one  like  us  honoured  with 
 Godhead  by  grace,  lest  we  be  caught  worshippers  of  a 
 man,  but  rather  in  the  Lord  Who  appeared  in  servant's 
 form,  and  Who  was  truly  like  us  and  in  human  nature,  yet 
 remained  God,  for  God  the  Word,  when  He  took  flesh,  laid 
 not  down  what  He  was,  but  is  conceived  of  the  Same  God 
 alike  and  Man. 
 
 Thus  is  the  faith  and  rightly.  But  if  any  say.  What 
 harm  if  a  man  like  us  be  conceived  of  as  laying  hold  on 
 •Godhead  and  not  God  rather  be  made  man?  we  shall 
 answer  that  there  are  a  thousand  things  which  may  be 
 brought  to  bear  against  this,  and  which  all  but  tell  us  that 
 we  ought  firmly  to  strive  against  it  and  not  thus  to  believe. 
 
 For  come  before  ought  else,  let  us  look  at  the  mode  of 
 the  economy  with  Flesh  and  throughly  investigate  the  na- 
 ture of  our  condition ;  the  nature  of  man  was  perilled  and 
 was  brought  down  to  the  extreme  of  ill,  condemned  to 
 curse  and  death  and  involved  in  the  toils  of  sin,  was  stray- 
 ing and  was  in  darkness,  it  knew  not  Him  Who  is  by  Na- 
 ture and  truly  God,  it  worshipped  the  creature  more  than 
 the  Creator.  How  then  could  it  be  freed  from  such  ills  ? 
 Or  do  we  say  that  it  was  lawful  ^  for  it  to  lay  hold  on  the  ^  ^«i"'^ 
 Divine  Nature,  albeit  it  did  not  at  all  know  what  the  Dig- 
 nity of  the  Supreme  Nature  is,  it  which  was  holden  of  un- 
 learning and  darkness,  and  defiled  by  the  soil  of  sin  ?  how 
 was  it  like  that  it  could  mount  up  to  the  All-Pure  Nature 
 and  lay  hold  on  glory  which  none  can  lay  hold  of,  except  he 
 receive  it  ?  For  let  it  be  supposed  that  by  knowledge  for  7 ;  ^  ^j 
 example,  and  through  knowing  we  say  that  it  lays  hold  'hat  Na- 
 thereof  ^ :  who  is  to  teach  it  ?  For  how  shall  they  believe  ex-  Rom.  x. 
 
 14. 
 
198  God  tJw  Word  loivered  Himself,  not  man  raised  himself. 
 
 SCHOLIA  cept   they  hear  ?    But   this  is   not   at    all  to   take   hold 
 of  Godhead,  and  to  seize  the  glory  that  beseems  It. 
 
 Hence  it  will  be  more  meet  (and  reasonably  so)  to  con- 
 ceive that  God  the  Word  through  Whom  are  all  things, 
 
 s  avyna-   desiring  to  save  that  which  was  lost,  by  co-abasement  ^ 
 
 "^  unto  us,  lowered  Himself  to  what  He  was  not,  in  order 
 
 that  the  nature  of  man  too  might  become  what  it  was  not, 
 eminent  in  the  Dignities  of  the  Divine  Supremacy  by 
 union  with  Him,  and  should  be  rather  brought  up  to  what 
 was  above  nature,  than  bring  down  unto  what  was  alien 
 from  His  Nature,  the  Unchangeable,  as  God.  It  behoved 
 that  the  Incorruptible  should  lay  hold  on  the  nature  subject 
 to  corruption,  that  He  might  free  it  from  the  corruption,  it 
 behoved  that  He  Who  knew  not  to  sin  should  be  made 
 conformal  with  those  who  were  under  sin,  that  He  might 
 make  sin  to  cease :  for  as  where  is  light,  there  surely 
 darkness  will  have  no  work,  so  where  incorruption  is  pre- 
 sent, is  all  necessity  that  corruption  flee,  and  that,  since 
 He  Who  knew  not  sin  hath  made  His  own  that  which  was 
 under  sin,  sin  should  come  to  nought. 
 
 But  that  the  Word,  being  God,  was  made  Man,  and  not 
 rather  that  Christ  was  Man  deified,  I  will  endeavour  to 
 shew  from  the  Holy  Scriptures  also.     Blessed  Paul  says 
 
 Phil.  ii.  therefore  of  the  Only-Begotten,  Who  being  in  the  Form  of 
 God  thought  not  the  being  equal  with  God  a  tiling  to  seize,  but 
 emptied  Himself  taldng  servant's  form,  made  in  the  lilceness 
 of  men,  and  being  found  in  fashion  as  a  man,  He  humbled 
 Himself  and  became  obedient  unto  death,  even  the  death  of 
 the  cross ;  wherefore  God  also  highly  exalted  Him  and  gave 
 Him  the  name  ivhich  is  above  every  name,  that  at  the  name 
 of  Jesus  Christ  every  Imee  should  bow  of  heavenly  and 
 earthly  and  infernal  and  every  tongue  confess  Lord  Jesus 
 Christ  to  the  glory  of  God  the  Father. 
 
 Whom  therefore  shall  we  say  was  in  the  Form  of  God 
 and  Equality  of  the  Father,  and  thought  these  things  not 
 a  tiling  to  seize ;  but  descended  rather  into  emptiness  and 
 into  servant's  form,  andhumbleth  Himself  and  was  made  in 
 our  likeness  ?     If  man  made  of  a  woman  bare  and  sole, 
 
Ee  humbled,  emptied  Himself:  is  in  His  own  glory  with  flesh.    199 
 
 bow  was  he  in  the  Form  and  Equality  of  the  Father  ?  or     §  12. 
 how  has  he  fulness  that  he  may  be  conceived  of  as  emptied  ?  see  p.  112 
 or  in  what  height  placed  afore,  is  he  said  to  have  humbled  "°^^  ^ 
 himself?  or  how  was  he  made  in  the  likeness  of  men,  who 
 was  so  formerly  too  by  nature,  even  though  haply  he  were 
 not  said  to  be  so  made  ?  yea  where  was  he  emptied,  taking 
 the  fulness  of  the  Godhead  ?  or  how  was  he  not  made  most 
 high  who  mounted  up  into  glory  supernal  ? 
 
 Therefore  we  say  that  not  man  was  made  God,  but  rather  above  p. 
 that  the  Word  of  God  Who  was  in  Equality  and  Form  of  ^^^* 
 the  Father  was  made  in  emptiness  because  of  the  human, 
 nature,  for  He  was  emptied  in  this  way,  by  reason  of  our 
 likeness,  being  Full,  as  God :  He  was  humbled  on  account 
 of  the  Flesh,  while  He  departeth  not  from  the   Throne 
 of  the  Divine  Majesty,  for  He  hath  His  Seat  Most  High : 
 He  was  made  in  the  likeness  of  men,  being  of  the  Same 
 Form  with  the  Father,  of  Whose  Essence  He  is  the  Form  ^.  ^  ^^^^ 
 Yet  since  He  was  once  made  as  we.  He  is  said  to  have  as- 
 cended with   Flesh  too   into   the   glory  of  the  Godhead, 
 which  indeed  He  had  evident  as  His  own,  yet  was  He  in 
 it  after  another  sort,  on  account  of  the  Human  Nature,  for 
 He  is  believed  to  be  Lord  of  all,  even  with  Flesh. 
 
 But  to  Him  boweth  every  knee,  and  that  not  to  the 
 grief  or  dishonour  of  the  Father,  but  rather  io  His  glory  : 
 for  He  rejoiceth  and  is  glorified  when  the  Son  is  adored 
 
 bv  all,  albeit  made  like  us  :  for  it  is  written  again.  For  He  Heb.ii, 
 •^  .  16, 17. 
 
 took  not  on  Him  angels  hut  He  tooJc  on  Him  the  seed  of  Abra- 
 ham, ivherefore  in  all  things  it  behoved  Sim  to  be  made  like 
 unto  His  brethren.  Lo  the  Word  took  hold  of  the  seed  of 
 Abraham,  in  that  He  is  God,  not  some  man  like  us  took 
 hold  of  Godhead,  and  He  is  Himself  made  like  unto  us,  and  ^^«X-  ^^' 
 is  called  our  Brother  as  Man,  not  we  to  Him  as  regards 
 the  Nature  of  the  Godhead.  And  again  :  Forasmuch  then  Ib.i4, 15. 
 as  the  children  partook  of  blood  and  flesh,  He  also  Himself 
 likewise  partook  of  them,  that  through  death  He  might  des- 
 troy him  who  holdeth  the  power  of  death,  that  is,  the  devil, 
 and  might  deliver  them  who  through  fear  of  death  were  all 
 their  lifetime  sid^ject  to  bondage.     Lo  again  Himself  just  as 
 
200       Incarnate  =  horn  as  we  yet  God.     Two  sets  of 
 
 SCHOLIA  we  partook  of  blood  and  flesh;  and  this  hath  a  reason  most 
 Rom.  viii.  closely  united  and  kin,  for  it  is  written,  For  what  the  Law 
 could  not  do  in  that  it  ivas  iveak  through  the  flesh,  God  send- 
 ing His  oivn  Son  in  the  likeness  of  flesh  of  sin  and  for  sin 
 condemned  sin  in  the  flesh.  Observe  again  that  not  man  is 
 shewn  to  be  affecting'  the  Divine  Nature,  and  mounting 
 up  to  His  Dignity;  but  God  the  Father  sending  rather 
 His  Son  in  the  likeness  of  flesh  of  sin  to  destroy  sin. 
 Therefore  the  Word,  being  God,  made  Man  let  Himself 
 down  into  emptiness ;  and  Christ  is  seen  to  be  no  mere 
 man,  affecting  the  Divine  Glory. 
 
 5  13  That  the  Word  of  God  made  Man  is  called  Christ  Jesus. 
 
 Desiring  to  investigate  the  Mystery  of  the  economy 
 with  flesh  of  the  Only  Begotten,  we  say  this,  holding  true 
 doctrine  and  right  faith,  that  the  Word  Himself  out  of  God 
 the  Father,  Very  God  out  of  Very  God,  the  Light  That  is 
 out  of  Light,  was  Incarnate  and  made  Man,  descended 
 suffered  rose  from  the  dead  :  for  thus  defined  the  holy  and 
 great  Synod  the  Symbol  of  the  Faith. 
 
 But  investigating  and  desiring  to  learn  what  is  the  true 
 meaning  of  the  Word  being  Incarnate  and  made  Man ;  we 
 see  that  it  is  not  to  take  man  in  connection  in  regard  of 
 equality  of  dignity  or  authority  or  of  mere  community  of 
 name  of  sonship ;  but  rather  to  be  made  man  as  we,  toge- 
 ther with  Sis  preserving  to  His  own  Nature  Its  being 
 cf.  s.  unchanged  and  without  turn.  Who  economically  became  in 
 CW^      assumption  of  flesh  and  blood. 
 
 One  therefore  is  He  Who  before  the  Incarnation  is  called 
 by  the  God-inspired  Scripture,  Only-Begotten,  Word, 
 God,  Image,  Brightness,  Impress  of  the  Person  of  the 
 Father,  Life,  Glory,  Light,  Wisdom,  Power,  Arm,  Right 
 Hand,  Most  Highest,  Magnificence,  Lord  of  Sabaoth,  and 
 other  like  names,  truly  most  God-befitting ;  and  after  the 
 Incarnation,  Man,  Christ  Jesus,  Propitiation,  Mediator, 
 Firstfruits  of  them  that  slept,  First-begotten  of  the  dead. 
 Col.  i.  18.  Second   Adam,  Head  of  the  Body  the   Church ;   the  first 
 
names  are  His.     One,  yet  natures  iiicon fused.       201 
 
 names  also  following  Him  :  for  all  ai^e  His,  botli  the  first  §  13. 
 and  those  in  the  last  times  of  the  world. 
 
 One  therefore  is  He  Who  both  before  the  Incarnation 
 was  Very  God  and  in  the  human  nature  hath  remained 
 That  He  was  and  is  and  shall  be.  We  must  not  then  sever 
 the  One  Lord  Jesus  Christ  into  Mart  separately  and  into 
 God  separately,  but  we  say  that  Jesus  Christ  is  One  and 
 the  Same,  yet  knowing  the  distinction  of  the  Natures  and 
 keeping  them  unconfused  with  one  another. 
 
 When  therefore  Holy  Writ  says  that  in  Christ  dwelt 
 all  the  fulness  of  the  Godhead  bodily,  we  do  not  therefore  Col.  ii.  9. 
 say  that  the  Word  by  Himself  dwelt  in  another,  the  man 
 Christ,  nor  plucking  asunder  one  from  another  things 
 united  do  we  conceive  of  two  sons,  but  this  rather,  that 
 holy  Writ  calls  by  the  name  Christ  sometimes  separately 
 the  human  nature  of  the  Word  of  God  which  He  having 
 as  His  own,  used  as  a  Temple.  And  it  has  been  written 
 somewhere  of  human  souls  also.  Them  that  dwell  in  houses  J"^  iy-  ^^- 
 of  clay,  ivh.ereof  we  too  are  of  the  same  clay.  Do  we  then, 
 since  he  calls  the  bodies  of  men  houses  of  clay,  and  afiirms 
 that  their  souls  dwell  in  them,  sever  one  man  into  two  ? 
 yet  how  is  it  not  wholly  without  blame  "\  that  in  a  man 
 should  be  said  to  dwell  his  spirit  ?  so  that  even  though  the 
 form  of  speech  passes  through  this  mode,  unable  to  do  above  p. 
 otherwise,  it  does  not  beseem  that  the  natures  of  things 
 are  therefore  injured,  but  rather  we  must  conceive  that 
 they  hasten  the  straight  way  of  the  truth. 
 
 When  then  any  of  those  things  which  do  not  possess 
 like  nature  one  with  another,  are  seen  brought  together  above  p. 
 to  unity  by  composition,  and  the  one  (tor  example)  is  said 
 to  dwell  within  the  other ;  we  must  not  sunder  them  into 
 two,  seeing  that  the  concurrence  unto  unity  is  in  no  wise 
 injured,  even  though  one  of  the  things  united  be  sepa- 
 rately called  by  us  what  the  two  together  are.  For  in  man 
 too  (as  I  said)  is  said  to  dwell  his  spirit;  yet  both  the 
 spirit  separately  and  likewise  the  body  are  called  man. 
 
 «>  a.fj.dojjL-nroi',  and  so  also  the  Syriac  translation  ;  the  Latin  version  gives  inration- 
 ahile,  as  though  it  had  read  av6y)Tov  in  place  of  d/uw/xTjTOf. 
 
202     Jesus  maizes  His  own  what  helong  to  His  Manhood. 
 
 SCHOLIA  And  some  such  thing  as   this  doth   the  most  wise  Paul 
 2  Cor.  iv,  indicate  to  us  saying,  For  though  our  outward  man  perish 
 yet  the  inward  man  is  renewed  day  by  day.     When  then 
 any  saith  that  our  inward  man  dwelleth  in  our  outward 
 man,  he  speaks  true,  yet  he  does  not  sever  the  one  into 
 Isa.  xxvi.  two.     The  Prophet  Isaiah  too  somewhere  saith,  By  night 
 does  my  sioirit  rise  early  unto  Thee,  0  God.     Is  then  his 
 spirit  said  to  rise  early  to  God,  as  being  other  than  him- 
 self ?  albeit  how  is  it  not  absurd  to  say  any  thing  of  this 
 kind  ?    Therefore  we  must  know  figures  of  speech,  yet  not 
 depart  from  what  is  reasonable,  but  fetch  about  the  force 
 of  the  things  signified  to  the  aim  befitting  each. 
 S.  Luke        And  although  Jesus  be  said  to  advance  in  age  and  wis- 
 
 1  xO'P^Ti,    dom  and  grace  ^,  this  will  pertain  to  the  economy.     For 
 favourT    ^^^  Word  of  God  permitted  His  Humanity  to  advance  by 
 
 reason  of  the  habits  of  its  proper  nature,  and  willed  as  it 
 above  p.    ^ere  by  little  and  little  to  extend  the  illustriousness  of 
 
 114  and  •' 
 
 note  h      His  own  Godhead,  and  along  with  the  age  of  the  Body  to 
 
 2  o-vij-ira-   put  out  therewith  ^  what  is  Its  own;  so  that  nought  strange 
 yfiv         should  be  seen  and  terrify  any  with  its  overmuch  unwonted- 
 s.  John    ness :  while  even  so  they  spake,  Hoiv  hioiveth  this  man 
 ^"'     ■      letters  ha,ving  never  learned  ?     Therefore  bodily  is  the  in- 
 crease; and  the  advance  in  grace  "and  wisdom  will  befit 
 the  measures  of  the  Human  nature :  yet  we  say  that  the 
 Word  out  of  God  is  Himself  in  His  own  Nature  All-Perfect, 
 not  lacking  advance,  nor  ivisdom,  nor  grace,  but  that  He 
 imparts  rather  to  the  creature  wisdom  and  grace  and  the 
 things  whereby  it  is  in  good  case. 
 
 And  though  Jesus  be  said  also  to  suffer,  the  suffering 
 will  belong  to  the  economy;  but  is  said  to  be  His,  and 
 with  all  reason,  because  His  too  is  that  which  suffered,  and 
 He  was  in  the  suffering  Body,  He  unknowing  to  suffer 
 (for  He  is  Impassible  as  God) ;  yet  as  far  as  pertained  to 
 the  daring  of  those  who  raged  against  Him,  He  would 
 have  suffered,  if  He  could  have  suffered. 
 
 Therefore  since  the  Only-Begotten  has  been  made  as 
 we,  as  often  as  He  is  called  Man  by  the  God-inspired 
 Scripture,  considering  the  economy,  let  us  confess  that 
 even  so  is  He  God  by  Nature. 
 
Mercy-seat  type  of  Emmanuel,  God  and  Man.        203 
 
 Proofs  of  Divine  Scripture,  that  tlie  Word  of  God  even  wlien  made  Man 
 remained  God. 
 
 §u 
 
 God  says  somewliere  to  the  hieropliant  Moses,  And  thou  Ex. 
 shalt  make  a  mercy  seat,  by  inlaying  of  pure  gold  :  two  cubits  20. 
 and  a  half  the  length  thereof  and  a  cubit  and  a  half  the 
 breadth  thereof,  and  thou  shalt  malce  two  cherubhn  of  gold, 
 of  beaten  ivorli,  and  shalt  put  them  on  either  side,  one  cherub 
 on  this  end  the  other  cherub  on  that  end  of  the  mercy  seat, 
 and  thou  shalt  malce  the  two  cherubim  on  the  two  ends  there- 
 of.    The  cherubim  shall  stretch  forth  their  wings  on  high, 
 overshadoiving  the  mercy  seat  with  their  wings  and,  their  faces 
 one  to  another,  looking  to  the  mercy  seat  shall  the  faces  of  the 
 cherubim  be.     A  most  sure  image  will  this  be  that  God  the 
 Word  even  in  the  human  nature  remained  God  and  in  His 
 own  Glory  and  Majesty  even  though  for  the  economy's 
 sake  made  like  unto  us ;  for  a  propitiation  through  faith  Rom. 
 was  Emmanuel  made  unto  us.     And  this  the  most  wise 
 John  proved  saying  to  us,  My  little  children,  these  things  1  S.John 
 write  I  unto  you  that  ye  sin  not;  and  if  any  man  sin,  loe^^'^'^' 
 have  an  Advocate  with  the  Father,  Jesus  Christ  the  Right- 
 eous, and  He  is  the  Proptitiation  for  our  sins  ;   so  too  Paul 
 says,  Whom  God  set  forth  a  propitiation  through  faith  in  Rom. 
 His  Blood.  "i-  25. 
 
 But  see  the  Cherubim  standing  round  about  the  Mercy 
 seat  and  overshadowing  it  with  their  wings,  but  turned  to- 
 ward the  Mercy  seat  and  all  but  fixing  their  eye  on  their 
 Lord's  beck.  For  to  the  will  of  God  alone  looketh  the 
 whole  multitude  of  the  heavenly  spirits,  and  is  never  sated 
 with  the  sight  of  God.  So  doth  the  Prophet  Isaiah  say 
 that  he  saw  the  Son  on  a  throne  high  and  lifted  up,  the  Isa.  vi.  1. 
 Seraphin  standing  around  and  waiting  on  ^  Him  as  God.     3  obse- 
 
 quentibus 
 Another.  &  15 
 
 The  Divine  Moses  was  of  old  appointed  to  free  Israel 
 from  the  violence  of  the  Egyptians.  But  since  it  was  need- 
 ful that  they  who  were  under  the  yoke  of  an  unwonted  ser- 
 vitude, should  first  learn  that  God  was  now  reconciled 
 to  them.  He  bade  him  work  miracles  :  for  a  miracle  oft- 
 
204  Brazen  serpent  typo  of  Incarnate  Son  : 
 
 SCHOLIA  time  brings  us  to  belief.  Moses  therefore  says  to  God  Al- 
 Ex.  iv.  miglity,  But  if  they  shall  not  believe  me  nor  hearken  to  my 
 voice,  saying,  The  Lord  hath  not  appeared  unto  thee,  ivJiat 
 shall  I  say  to  thein?  the  Lord  then  said  unto  him,  What  is 
 that  in  thine  hand  ?  And  he  said,  A  rod  :  and  He  said  to 
 him,  Cast  it  on  the  ground :  and  he  cast  it  on  the  ground  " 
 aiid  it  became  a  serpent  and  Moses  fled  from  before  it :  avd 
 the  Lord  said  unto  Moses,  Put  forth  thine  hand,  and  tahe  it  by 
 the  tail;  and  he  put  forth  his  hand  and  took  it  by  the  tail 
 and  it  became  a  rod  in  his  hand.  And  He  said  to  him.  That 
 they  may  believe  that  the  Lord  God  of  their  fathers,  the  God 
 of  Abraham,  the  God  of  Isaac  and  the  God  of  Jacob  hath  ap- 
 peared unto  thee.  Observe  herein"  the  Son  of  God  by  Na- 
 ture and  in  truth,  as  a  E,od  of  the  Father  (but  the  Eod  is 
 the  ensign  of  Kingdom),  for  in  the  Son  hath  He  power  over 
 Ps.  xlv.6.  all.  Whence  Divine  David  also  saith.  Thy  Throne,  0  God 
 is  for  ever  and  ever,  a  Hod  of  Equity  the  Rod  of  Thy  King- 
 dom. But  He  cast  it  on  the  ground,  i.  e.,  surrounded  it 
 with  an  earthly  Body,  or  through  the  human  nature  sent 
 it  upon  the  earth,  for  then,  then  was  it  made  in  likeness  of 
 the  wicked,  men  that  is,  for  of  wickedness  is  the  serpent  a 
 
 token. 
 
 And  that  this  is  true,  thou  wilt  hence  know.  For  our 
 Lord  Jesus  Christ  Himself,  in  image  and  figure  of  the  eco- 
 nomy wrought  with  flesh  is  taken  for  the  brazen  serpent 
 which  Moses  reared  to  cure  the  serpents'  bites.  For  He 
 S.  John  says.  And  as  Moses  lifted  up  the  serpent  in  the  wilderness, 
 m.i4, 15.  g^g^^  g^  mtts^  the  8on  of  man  be  lifted  up,  that  whosoever 
 believeth  in  Him  should  not  loerish  but  have  eternal  life. 
 For  as  the  serpent  made  of  brass  was  an  occasion  of  sal- 
 vation to  those  in  peril  (for  looking  on  it  they  were  saved), 
 so  our  Lord  Jesus  Christ  too  to  those  who  see  Him  in  the 
 likeness  of  bad  men  in  that  He  was  made  Man,  yet  are 
 
 n  The  words  mid  he  cast  it  on  the  ground,  the  water  turned  mto  blood,  see  below 
 
 omitted  in  the  Latin,  are  given  in  the  §36  p.  225.  In  his  second  Paschal  homi- 
 
 Syriac  version.  ly  ( A.D.  415)  S.  Cyril  speaks  of  the  rod 
 
 .    o  See  a  most  interesting  chapter  on  become  a  serpent,  but  there  likens  God's 
 
 the  two  miracles  mentioned  in  this  and  own  people  to  a  rod  springing  up  from 
 
 the  next  section,  in  S.  Cyril's  Glaphyra  the  earth,  but  becoming  a  serpent  when 
 
 pp.  21)8  sqq.  In  the  Glaphyra,  S.  Cyril  it  fell  away  from  its  lawgiver,  and  again 
 
 goes  on  to  speak  of  the  third  miracle,  becoming  fair  and  good  (p.  28  fin.). 
 
on  ^Ae Father's  Throne  with  Body.    Leprous  hand.     205 
 
 not  ignorant  tliat  He  is  God  Who  quickens^  will  be  the  §1G, 
 Bestower  of  Life  and  the  power  of  escaping  bitter  and 
 venomous  beasts,  I  mean  the  powers  that  oppose  us. 
 
 It  will  be  a  figure  too  of  this  that  Moses'  Rod  devoured 
 the  other  rods,  which  the  Magi  had  cast  on  the  ground. 
 The  Rod  therefore  was  indeed  cast  on  the  earth,  yet  did 
 not  abide  a  serpent,  but  taken  again  it  was  what  it  had 
 been;  for  although  the  Father's  Rod,  i.e.,  the  Son,  through 
 Whom  He  hath  power  over  all  was  made  (as  I  said  before) 
 in  our  likeness :  yet  when  the  economy  was  fulfilled  He 
 hastened  back  into  Heaven,  and  was  again  as  in  the  Fa- 
 ther's Hand  a  Rod  of  Righteousness  and  of  Rule;  for  He  Ps.xlv.6. 
 sitteth  at  the  Right  Hand  of  His  Father  in  His  own  Ma- 
 jesty, possessing  the  Supreme  Throne  even  with  Flesh. 
 
 Another.  §  16 
 
 And  the  Lord  God  said  again  to  him,  Put  thine  hand  into  Exod.  iv. 
 thy  bosom,  and  he  put  his  hand  into  his  bosom  and  took   ' 
 forth  his  hand  out  of  his  bosom  and  his  hand  became  as  snow. 
 And  He  said  again.  Put  thine  hand  into  thy  bosom,  and  he 
 put  his  hand  into  his  bosom  and  brought  it  forth  of  his  bosom, 
 and  it  ivas  turned  again  to  the  colour  of  his  flesh.    The  Hand 
 and  the  Right  Hand  of  God  the  Father  the  Divine  Scrip- 
 ture calls  His  Very  Son.     For  it  introduces  Him  saying, 
 I  by  Mine  Hand  founded  the  Heaven,  and  the  Divine  David  l^a. 
 too  singeth.  By  the  Word  of  the  Lord  the  Heavens  were  sta-  Ps.xxxiii." 
 blished.    See  therefore  that  Moses'  hand  was  as  yet  hidden   ' 
 in  his  bosom  and  had  not  yet  become  leprous;  brought 
 forth  and  immediately  it  became  leprous;   then  after  a 
 while  put  in  and  again  brought  forth,  and  for  the  future 
 not  leprous ;  for  it  ivas  restored  (it  says)  to  the  colour  of  his 
 jiesh.     Therefore  as  long  as  God  the  Word  was  in  the 
 Bosom  of  the  Father,  He  shone  with  the  brightness  of 
 Godhead,  but  when  He  was  in  a  manner  forth  of  it  be- 
 cause of  the  Incarnation  or  being  made  Man,  He  became  Rom.vHi. 
 in  the  liheness  of  flesh  of  sin  and  was  numbered  among  the  \'^^  ,— 
 wiched :  for  the  Divine  Paul  saith.  Him  who  Jcnew  not  sin  12- 
 
 2  Cor.  V. 
 21. 
 
206       Jesus  Christ  Incarnate  Word  :  sj^aike  the  Law, 
 
 SCHOLIA  He  made  sin  for  lis,  that  we  7night  he  made  the  Righteous- 
 ness of  God  in  Him.  This  I  think  is  what  the  leprosy- 
 means,  for  the  leper  was  unclean  according  to  the  Law. 
 But  when  He  was  again  in  the  Bosom  of  the  Father  (for 
 He  was  taken  up  at  the  Resurrection  from  the  dead),  the 
 Hand  again  brought  forth  was  seen  clean;  for  our  Lord 
 Jesus  Christ  will  come.  He  will  come  in  His  season  in  the 
 brightness  and  glory  of  the  Godhead,  although  He  have 
 not  cast  away  our  likeness.    For  blessed  Paul  too  saith  of 
 
 Heb.  ix.  Christ,  For  He  once  died  to  talce  away  the  sins  of  many,  and 
 unto  them  that  look  for  Him  unto  salvation  shall  He  appear 
 the  second  time  without  sin. 
 
 Therefore  as  often  as  the  Divine  Scripture  names  Christ 
 Jesus,  do  not  think  of  man  by  himself,  but  think  rather 
 that  Jesus  Christ  is  the  Yery  Word  out  of  God  the  Father, 
 evenP  when  He  became  Man. 
 
 28. 
 
 §17 
 
 That  Christ  was  not  a  (God-clad  man,  nor  did  the  Word  of  God  merely  dwell 
 in  a  man,  but  rather  that  He  was  made  Flesh,  or  Perfect  Man,  according 
 to  the  Scriptures. 
 
 They  who  have  their  faith  in  Christ  undefiled,  and  ap- 
 proved by  right  votes  of  all  men,  will  say  that  God  the 
 Word  Himself  out  of  God  the  Father  descended  into  emp- 
 tiness, taking  servant's  form  and,  making  His  own  the 
 Body  which  was  born  of  the  Virgin,  was  made  as  we  and 
 called  Son  of  Man.  He  is  indeed  God  according  to  the 
 Spirit,  yet  the  Same  Man  according  to  the  flesh  ^.  And 
 the  Divine  Paul  also  addressed  the  people  of  the  Jews  say- 
 lb,  i.  1,  ing,  God  Who  manifoldly  and  in  many  ways  of  old  spaJce  to 
 the  fathers  in  the  prophets,  in  these  last  days  spake  to  its  in 
 the  Son.  And  how  is  God  the  Father  understood  to  have 
 spoken  in  the  last  days  in  His  Son?  For  He  spake  to  them 
 of  old  the  Law  through  Him ;  and  hence  the  Son  Himself 
 says   that  they  are  His  Words  through  the   most  wise 
 
 p  I  have  supplied  eveii  from  the  Syriac ;  ta  fide  to  the  Princesses  Arcadia  and 
 KOI  Sre  ifOpwrros  yeyove  being  S.  Cyril's  Marina,  p.  48  a  c,  and  in  S.  Cyril's  De- 
 usual  way  of  stating  this.  fence  of  his  eighth  chapter  against  the 
 
 1  See  a  very  similar  expression  in  a  strictiiresof  the  Eastern  Bishops,  p.  178 
 
 little  treatise  of  S.  Athanasius  on  the  b  and  c. 
 Incarnation,  quoted  by  S.  Cyril,  de  rec- 
 
spake  to  us.     Made  flesh  =  God  made  Man.  207 
 
 Moses.     For  He  says^  Tldnlc  not  thai  I  am  come  to  destroy     §  18. 
 
 S.  Matt 
 V.  17, 18. 
 
 the  law  or  the  pro^jhets,  I  am  not  come  to  destroy  hut  to  fulfil:  ^*  ^^^^^ 
 
 for  I  say  unto  you  that  one  jot  or  one  tittle  shall  not  pass 
 
 from  the  Law  tilL  all  he  fulfilled.  Heaven  and  earth  shall  lb.  xxiv. 
 
 jyass  away  hut  My  words  shall  not  pass  away  :  there  is  also 
 
 the  Prophet's  voice,  I  that  speak  am  at  hand.    Hence  when  isa.  Hi.  e. 
 
 He  was  made  in  flesh,  then  spake  to  ws  the  Father  through 
 
 Him,  as  saith  blessed  Paul,  in  the  last  days.     But  lest  we 
 
 should  not  believe  that  He  it  is  Who  before  the  ages  also 
 
 was  Son,  he  added  immediately,  Through  Wliom  He  made  Heb.  i.  2. 
 
 the  worlds  too  :  he  also  mentions  that  He  is  the  hrightness  lb.  3. 
 
 of  the  glory  and  the  Impress  of  the  Person  of  the  Father. 
 
 Man  therefore  was  He  truly  made,  through  Whom  God 
 the  Father  made  the  ivorlds  too ;  and  was  not  (as  some  see  above 
 suppose)  in  a  man,  so  as  to  be  conceived  of  by  us  as  a  man  note  i 
 who  has  God  indwelling  in  him.     For  if  they  believe  that 
 these  things  are  really  so,  superfluous  will  seem  to  be  the 
 blessed  Evangelist  John,  saying.  And  the  Word  was  made  s.  John 
 Flesh.     For  where  the  need  of  being  made  man  ?  or  why  is  ^"     " 
 God  the  Word  said  to  be  Incarnate,  unless  was  made  fiesh 
 means  that  He  was  made  like  us,  and  the  force  of  the  being 
 made  man  declares  that  He  was  made  like  us,  yet  remained 
 even  so  above  us,  yea  also  above  the  whole  creation  ? 
 
 But  I  think  it  due  by  instances  also  to  prove  what  I 
 have  said  and  to  persuade  that  the  Only-Begotten  has  been 
 made  Man  and  is  God  even  with  Flesh  and  hath  not  rather 
 indwelt  in  a  man,  rendering  him  God-clad,  like  others  too 
 who  have  been  made  partakers  of  His  Godhead. 
 
 Ideas  or  thoughts '.  &  18 
 
 God  says  somewhere  of  us,  I  ivill  dwell  in  them  and  ivalk  2  Cor.  vi. 
 in  them  and  I  will  he  to  them  a  God  and  they  shall  he  to  Me 
 a  people.     And  our  Lord  Jesus  Christ  Himself  too  saith, 
 Lo  I  am  coming  and  if  any  man  open  to  Me,  I  will  enter  s.  John 
 both  I  and  the  Father  and  we  will  dwell  ivith  him  and  sup  Rev.  iii. 
 
 with  him.     We  are  also  called  temples  of  God,  for  Ye  (he  f^^ 
 
 r  TheSyriac  gives  a  very  similar  title,  Cogitationes  ad  fidem  aptas. 
 
 2  Cor.  vi. 
 16. 
 
208  If  Emmanuel  God  as  God-divelt,  we  too. 
 
 SCHOLIA  says)  are  the  Temples  of  the  Living  Oocl,  and  again.  Know 
 \^°^'  ^'"  ye  not  that  your  bodies  are  the  Temples  of  the  Holy  Ohost 
 Which  is  in  you  Wliich  ye  have  of  Ood  ?     But  if  they  say 
 that  He  is  Emmanuel,  as  each  one  of  us  has  had  God  in- 
 dwelling in  him,  let  them  confess  it  openly,  that  when  they 
 see  Him  worshipped  as  well  by  us  as  by  the  Angels,  in 
 Heaven  alike  and  upon  earth,  they  may  blush  as  thinking 
 cf.i  Tim.  otherwise,  and  ignorant  of  the  drift  of  the  holy  Scriptures, 
 S '  Luke    ^^^  ^^^  having  in  them  the  faith  which  they  delivered  to 
 h  ^:         US,  who  from  the  beginning  were  eyewitnesses  and  ministers 
 of  the  Word. 
 
 But  if  they  say  that  He  is  therefore  God  and  glorified 
 as  God  because  the  Word  of  God  the  Father  merely  dwelt 
 in  Him,  and  not  because  He  was  made  Man,  let  themi 
 hear  again  from  us,  If  to  them  who  had  God  indwelling 
 in  them,  it  suffices  that  they  might  therefore  be  truly 
 gods  and  adored  by  all,  all  are  gods  and  to  be  adored,  for 
 He  dwelleth  in  the  holy  Angels,  and  we  have  Him  our- 
 selves too  in  us  through  the  Spirit ;  but  this  is  not  enough 
 to  shew  that  they  are  by  nature  gods  and  to  be  adored  who 
 have  the  Spirit  in  them.  Not  therefore  for  this  is  Emmanuel 
 God  and  to  be  worshipped  because  the  Word  of  God  dwelt 
 in  Him  as  in  a  mere  man,  to  be  considered  by  himself  and 
 apart,  but  because  He  was  made  flesh,  i.  e.  Man,  for  He 
 remained  therefore  God  who  is  to  be  worshipped. 
 
 §  19  Apostolic  sayings  wherein  Christ  is  called  God. 
 
 Eph,  iii.        Speaking  of  the  Mystery  Christward,  he  says,  Which  in 
 other  ages  was  not  made  hnown  unto  the  sons  of  men,  as  it 
 Coi.i.26—  "^s  now  revealed  unto  His  saints,  unto  ivJwm  God  would  malte 
 ^^'  hnown  what  is  the  riches  of  the  glory  of  this  mystery  amoiig 
 
 the  Gentiles  which  is  Ghrist  in  you  the  hope  of  glory.  Whom 
 WE  preach.  If*  therefore  He  is  God-clad  and  not  truly 
 God,  how  is  Himself  the  riches  of  the  glory  of  the  Mystery 
 which  is  proclaimed  to  the  Gentiles  ?  or  how  is  God  at  all 
 proclaimed  ? 
 
 s  see  de  recta  fide  to  the  Princesses,  p.  71  fin. 
 
S.  Paul  says  that  Christ  is  God.  209 
 
 Another.  &  90 
 
 For  I  ivould  that  ye  knew  what  conflict  I  have  for  you  and  Col.  ii. 
 for  them  at  Laodicea  and  as  many  as  have  not  seen  my  face  ' 
 in  the  flesh,  that  their  hearts  might  he  comforted,  being  hiit 
 together  in  love  and  unto  all  riches  of  the  full  assurance  of 
 understanding  to  the  achioivledgement  of  the  Mystery  of  God 
 of  Christ  *.  Lo  lie  calls  the  Mystery  of  God  the  Mystery  of 
 Christ,  and  wishes  certain  to  have  full  understanding  unto 
 the  achiowledgement  of  it.  Of  what  understanding  there- 
 fore was  there  need  to  those  who  would  learn  the  Mys- 
 tery of  Christ,  if  they  were  to  hear  that  God  dwelt  in  a 
 man  ?  for  there  would  be  need  of  exceeding  understanding 
 to  know  on  the  other  hand  that  the  Word  being  God  was 
 
 made  Man. 
 
 Another.  §  21 
 
 For  from  you  sounded  out  the  word  of  the  Lord  not  only  in  i  Thess. 
 Macedonia  and  Achaia,  hut  in  evefry  ^lace  your  faith  to  God- 
 ward  is  gone  forth.  Lo  again  he  makes  mention  that  their 
 faith  was  Godward,  while  Christ  toosaith,  He  that  helieveth  S.John 
 m  Me  hath  everlasting  Life :  and  the  word  of  the  Lord  he 
 calls  the  preaching  of  Him. 
 
 Another.  §  22 
 
 For  yourselves  hnow  our  entrance  in  unto  yott  that  it  was  i  Thess. 
 not  in  vain,  hut  after  that  ive  had  suffered  many  things  he- 
 fore  and  been  reviled  as  ye  hioiu  in  Philippi,  tve  were  hold 
 in  our  God  to  speah  unto  you  the  Gospel  of  God.  Lo  speak- 
 ing in  God,  he  made  mention  of  the  Gospel  of  God,  who 
 preaches  Christ  to  the  Gentiles. 
 
 Another.  §23 
 
 Call  to  mind,  brethren,  our  labour  and  travail,  labouring  lb.  9. 
 
 t  of  God,  of  Christ.    The  word  and  is  written  in  the  year  1066,  has  tov  Oeov 
 
 omitted  in  the  Latin  (and  there  is  great  Kal   irarphs    Koi   xpi(rTou :    the   syriac 
 
 manuscriptal  variation  in  these  words  translation  of  the  Thesaurus  curiously 
 
 of  S.  Paul).  The  syriac  translation  gives,  has,  of  God  the  Father  of  our  Lord  Jesus 
 
 (if  God  and  of  Christ.   In  Thes.  287  c,  Christ.     In  the  Thesaurus  too  S.  Cyril 
 
 the  best  manuscript  gives,  rov  Ofov  -rra-  cites  the  text  to  prove  that  the  Son  is 
 
 rphs  TOV  xpto'Tov  ;  the  Cod,  Coislin  248  God. 
 
210  Christ  the  Great  God  :  in  Him  our  blessed  Hope : 
 
 SCHOLIA  night  and  day  that  ive  might  not  he  burdensome  to  any  of 
 you,  we  preached  the  Gospel  of  God  among  you  :    and  again, 
 
 1  Thess.  For  this  cause  we  too  thank  God  without  ceasing,  because  when 
 ye  received  from  us  the  word  of  hearing  of  God,  ye  received  ii 
 not  as  the  word  of  men  but  as  it  is  in  truth  the  Word  of, 
 God  which  worlceth  in  you  luhich  have  believed.  Does  he 
 not  plainly  call  tlie  preaching  about  Christ  the  Gospel  of 
 God  and  ivord  of  God  ?  this  surely  is  plain  to  all. 
 
 ^  24  Another". 
 
 fpjj  ;;  For  the  grace  of  God  our  Saviour  ^  hath  appeared  to  all 
 
 11—13.     meji,  teaching  us  that  denying  ungodliness  and  worldly  lusts 
 
 we  should  live  soberly  and  uprightly  and  piously    in  this 
 
 world  awaiting  the  blessed  hope  and  coming  of  the  glory  of 
 
 the  great  God  and  our  Saviour  Jesus  Christ.     Lo  our  Lord, 
 
 Jesus  Christ  is  most  openly  called  God  and  Great :  fon 
 
 He  it  is  Whose  coming  of  glory  we  awaiting,  are  diligent 
 
 to  live  soberly  and  unblameably.    But  if  He  be  a  God-clad 
 
 man,  how  is  He  also  great  God  ?  or  how  is  the  hope  in  Him 
 
 a  blessed  one  ?  if  so  be  that  the  Prophet  Jeremiah  is  true 
 
 Jer.  xvii.  in  Saying,  Cursed  the  man  that  putteth  his  trust  in  man 
 
 For  neither  could  his  bearing  God  (as  I  said  before)  render 
 
 him  God  Himself:  next  let  them  teach  us  what  hinders 
 
 that  all  others  be  gods  and  to  be  worshipped  who  have 
 
 God  in  them  ?    But  blessed  Paul  calls  Christ  God  and  Gh'eat 
 
 and  that  hath  a  blessed  coming,  he  who  is  found  saying  of 
 
 Rom.  ix.  the  Jews,  and  of  Emmanuel,  Whose  are  the  fathers  and  the 
 
 '  '        covenant  and  the  promises  and  of  whom  as  concerning  the 
 
 flesh,  Christ  Wlio  is  over  all  God^  blessed  for  ever.     Amen. 
 
 But  that  by  Divine  revelation  he  did  make  his  preaching. 
 
 Gal.  ii.     is  clear  in  that  himself  saith.  Then  fourteen  years  after 
 
 '  '         went  up  again  to  Jerusalem  with  Barnabas  and  took  Titus 
 
 with  me  also  ;  hut  I  went  up  by  revelation  and  set  forth  to 
 
 them  the  Gospel  which  I  preach  to  the  Gentiles,  but  privately 
 
 to  them  who  seemed  to  be  somewhat,  lest  haply  I  should  run 
 
 or  had  run  in  vain.     He  preaching  Christ  to  the  Gentiles 
 
 "  This  title  I  have  introduced  from    vatoris,  salutaris,  saving,  or,  quickening., 
 
 the  Syriac  The  Latin  goes  straight  on.        *  I  have  added  God  from  the  Syriac. 
 
 ■»  The  Syriac  translates  as  we,  for  sal- 
 
p         S.  Paul  jyyeacJied,  Icnoivs  hearts,  forgives,  Co-sits.    211 
 
 as  Grod^  every  where  calls  His  Mystery  Divine  ^.  He  went  §  25. 
 up  to  Jerusalem  hy  revelation  and  set  forth  to  them  ivlio 
 seemed  to  he  somewhat,  i.  e.,  to  the  holy  Apostles  and 
 Disciples,  lest  perchance  he  shoidd  rim  in  vain  or  had  nin. 
 Bnt  when  he  had  gone  down  from  Jerusalem  and  was  again 
 among  the  multitude  of  the  Gentiles,  did  he  correct  ought 
 of  his  former  [teaching]  ?  did  he  not  persevere  in  con- 
 fessing that  Christ  is  God?  and  indeed  he  writes  to  certain, 
 I  marvel  that  ye  are  so  soon  removed  from  him  ivho  called  Ga.\.  i.  6, 
 you,  unto  another  gospel  which  is  not  another,  save  there  he 
 some  that  trouhle  you,  and  woidd  pervert  the  Gospel  of  Christ : 
 and  he  says  again,  But  though  we  or  an  Angel  from  JSeaven  lb.  8. 
 preach  any  other  gospel  unto  you  than  that  ye  have  received,  let 
 him  he  anathema.  For  what  reason  therefore  leaving  all 
 else  albeit  they  had  God  indwelling,  did  he  preach  Jesus 
 Alone  as  God  ? 
 
 Another.  §  25 
 
 It  is  written  of  Christ,  But  ivhen  He  was  at  Jerusalem  in  „  t  i. 
 
 _  _  _  S. John 
 
 the  feast  day  many  helieved  in  His  Name,  when  they  saio  the  ii.23— 25. 
 signs  vjhich  He  was  doing,  hid  Jesus  Himself  tr-usted  not  Him- 
 self to  them,  hecause  He  hieiv  all  men  and  hecause  He  needed 
 not  that  any  one  should  hear  ivitness  of  a  man,  for  Himself 
 hieiv  what  ivas  in  man.    If  He  were  a  God-clad  man,  how 
 were  not  the  many  deceived  who  at  Jerusalem  believed  on 
 His  Name  ?  or  how  doth  He  Alone  know  the  things  which 
 are  in  man  when  none  else  knoweth  them  ^  ?  for  God  is  said 
 to  have /as/u'onetZ  our  hearts  one  hy  one.    Or  why  doth  He  ps. 
 Alone  forgive  sins?  for  He  saith,  That  the  Son  of  Man  hath  sl^atif" 
 power  upon  earth  to  forgive  sins.     Why  is  He  Alone  apart  '^-  <*• 
 from  others  the  Co-sessor  of  God  the  Father  ?   why  do  the 
 Angels  worship  Him  Alone,  and  did  He  teach  us  to  deem 
 of  the  Father  as  our  common  Father  which  is  in  Heaven, 
 but  ascribethHim  in  special  manner  to  Himself? 
 
 But  perchance  you  wiU  say  that  words  of  this  sort  are  ta 
 be  attributed  to  the   indwelling  Word.     Ought  He  not 
 
 y  The Syriac  reads  7^o»^»^ofor?iom;wrt<,  ^  See  S.  Cyril's  commentary  on  this 
 
 i.  e.  had  run  in  vain  who  preach  Christ  verse,  on  S.  John,  pp.  165  fin.,  166  O.T., 
 
 as  God  to  the  Gentiles  and  everywhere  and  above,  p  56. 
 call  His  Mystery  Divine. 
 
 p  2 
 
212     Cheist  God  :  else  indiveUing  and  man~wor8lLi][). 
 
 SCHOLIA  therefore,  according  to  the  measure  beseeming  Prophets. 
 
 Himself  too  to  have  said,  Tims  saith  the  Lord  ^  ?  But  wher 
 
 He  would  ordain  the  things  that  are  above  the  Law,  tak-i 
 
 ing  to  Himself  authority  befitting  a  Legislator,  He  used  tc. 
 
 say,  I  say  to  you. 
 
 cf.s.  How  says  He  that  He  is  free  and  not  indebted'^  to  God) 
 
 xvnf26.    ^^  ^^  because  He  is   Sou  in  truth.     And  if  He  were  £ 
 
 God-clad  man,  would  He  be  also  free  by  Nature  ?     Fo] 
 
 God  Alone  is   free  and  unbound  :  for  He  Alone  exacts  as 
 
 it   were  tribute  from  all,  and   receives  from  all  as  fron 
 
 ■*  religio-   debtors  due  observance  *.     And  if  Christ  is  the  end  of  the 
 
 nem, 
 
 OpriaKela  Law  and  the  Prophets,  yet  is  a  God-clad  man,  might  one 
 
 not  say  that  the  end  of  the  prophetic  preachings  has  brough 
 
 upon  us  the  charge  of  man-worship  ? 
 
 S,  Matt.        Again,  the  Law  set  forth.  Thou  shalt  ivorship  the  Lord  th 
 
 from         ^od  and  Him  only  shalt  thou  serve.     By  which  teaching  i 
 
 ^.^^}'       led  us  unto  Christ,  as  unto  a  knowledo^e  more  excellen 
 VI.  13.  .  ° 
 
 than  they  had  who  were  in  the  shadow  :  shall  we  therefore 
 making  light  of  worshipping  God,  worship  a  man  who  ha; 
 God  indwelling  ?  for  where  were  it  best  that  God  be  con 
 ceived  to  be  ?  in  heaven  or  in  a  man  ?  in  Seraphim  or  ii 
 earthly  body  ? 
 
 If  therefore  He  were  God-clad  man,  how  partook  H< 
 Heb.u.     i|]j.Q  g^g  yjQ  -y^  flesh  au d  blood  ?     For  if  because  He  indwel 
 
 14.  _ 
 
 him,  this  were  enough  for  Him  that  He  should  partake  o 
 ours  like  as  we,  and  if  His  so  participating  is  the  being  mad 
 man  :  He  indwelt  in  many  saints  too :  He  was  therefor 
 not  once  but  full  often  made  man.  Why  therefore  is  H 
 Ib.ix.  26.  said  once  in  the  end  of  the  world  to  have  aiipeared  to  pn 
 away  sin  by  the  sacrifice  of  Himself?  how  do  the  Divin 
 Scriptures  preach  to  us  one  Coming  of  the  Word  ? 
 
 §  26        If*'  He  were  a  God-clad  man.  He  too  (it  seems)  was  mad 
 the  Temple  of  God,  and  how  is  Christ  in  us  also  ?  as 
 Temple  in  temples  ?  or  rather  as  God  in  the  temples  throng 
 
 a  see  above,  p.  57  and  note  x.  <=  The  syriac  supplies  the  fresh  se< 
 
 b  obnoxium  =  ej'oxoi'.  The  syriac  trans-  tion-number  26  here;  the  Latin  givt 
 
 lation  has,  owes  the  tribute-money ;  see  no  break. 
 
 above  p.  53  note  t. 
 
The  Son  made  Man  tvUhout  change.  213 
 
 tlie  Spirit  ?     If  He  were  a  God-clad  man,  why  is  His  Body      §  27. 
 alone  Life-giving  ?  for  such  should  have  been  the  bodies  of 
 others  also,  wherein  indwelt  Almighty  God. 
 
 And  the  Divine  Paul  also  wrote  somewhere.  He  that  ties-  Heb.  x. 
 
 28  29 
 
 pised  Moses'  Law  died  ivWiout  any  mercy  at  the  hands  of  two 
 or  three  witnesses;  of  how  much  sorer  inmishment,  suppose  ye, 
 shall  he  he  thought  worthy  who  hath  trodden  under  foot  the 
 Son  of  God  and  hath  deemed  polluted  the  Blood  of  the  Cov- 
 enant ?     Yet  Divine  was  the  Law,  and  the  Commandments  lb.  ii.  2. 
 
 .  cf.  Gal. 
 
 spoken  through  Angels  :  how  then  will  he  be  thought  ivor-  ai  19,  * 
 
 thy  of  sorer   punishment   who    hath    deemed  p>olliited   the  ^^^'f'  ^"* 
 
 Blood  of  Christ  ?  or  how  is  the  faith   Christ-ward  better 
 
 than  the  worship  after  the  Law  ?     But  (as  we  have  already 
 
 said)   Christ  is  not  as  other  saints,  a  God-clad  man,  but 
 
 rather  God  in  truth  and  He  possesses  glory  higher  than  all 
 
 the  world,  because,  being  the  Word  of  God  by  Nature, 
 
 God  was  made  flesh  or  perfect  man ;  for  we  believe  that 
 
 the  Body  which  was  united  to  Him  is  ensouled  and  endowed 
 
 with  reason,  and  wholly  true  is  the  union. 
 
 How  we  must  understand  The  fVord  was  made  Flesh  and  dwelt  inns,  and     <L  07 
 how  the  Word  is  sent  which  is  God,  and  how  the  Body  is  said  to  be  His  own. 
 
 The  blessed  Paul  makes  mention  that  the  Only-Begotten 
 Word  of  God  took  hold  of  Abraham's  seed  and  also  that  Heb.  ii. 
 He  partook  of  flesh  and  blood  as  we.     We  remember  too  n,;  ^4^ 
 the  voice  of  John,  for  he  says.  And  the  Word  luas  made  Flesh  s.  John  i, 
 and  diuelt  in  us.     Was  it  therefore  the  aim  of  these  men, 
 being  spiritual,  to  teach  that  the  Word  of  God   sufiers 
 change,  or  that  it  is  right  that  He  should  undergo  the 
 mutation  which  belongs  rather  to  the  creature?  so  that 
 that  too  which  He  was  not,  He  should  haply  either  come  to 
 of  His  own  will,  or  another  against  His  will  drive  Him  into 
 another  nature  ?     God  forbid  :  for  He  remains  the  Same, 
 excluding  from  His  Nature  every  change,  unknowing  to 
 suffer  a  shadoiv  of  turning  :  for  That  Supreme  and  Heavenly  s.  James 
 Nature  is  ever  fixed  in  Its  own. 
 
 How  then  the  Word  has  been  made  Flesh  it  is  needful  to 
 Bee,     First  then  the  Divine  Scripture  fuU  often  calls  man 
 
214     The  Word  has  a  second  Birth,  yet  changes  not, 
 
 SCHOLIA  flesh  and  as  it  were  from  part  makes  declaration  of  the  whole 
 animal,  and  does  the  same  sometimes  no  less  from  the  soul 
 
 S.  Luke    alone,  for  it  is  written  that  all  flesh  shall  see  the  salvation 
 
 Gal.  i.  16.  o/*  God,  and  moreover  the  Divine-uttering  Paul  saith,  I 
 conferred  not  with  flesh  and  blood,  and  the  hierophant  Moses 
 
 Deut.  X.  addressed  them  of  Israel,  Thy  fathers  ivent  down  into  Egypt 
 in  threescore  and  fifteen  souls.  And  one  would  not  there- 
 fore say  that  bare  and  fleshless  souls  made  their  descent 
 into  Egypt,  nor  again  that  to  soulless  bodies  and  mere  flesh 
 God  gave  bounteously  of  His  salvation. 
 
 As  often  therefore  as  we  hear  that  the  Word  was  made 
 Flesh,  let  us  conceive  of  man  made  out  of  soul  and  body. 
 But  the  Word  being  God  was  made  perfect  man  taking  a 
 body  endowed  with  soul  and  mind,  and  having  united  this 
 to  Himself  in  truth,  as  He  knows  (for  thoughts  of  this  kind 
 are  utterly  unattainable  by  our  mind),  was  called  son  of  man. 
 Yet  if  one  must  say  somewhat,  looking  as  in  a  mirror,  the 
 human  mind  defines  that  the  Word  was  united  to  the  Body 
 having  a  reasonable  soul,  much  as  is  the  soul  of  man  too 
 to  its  own  body,  which  is  of  other  nature  than  it,  yet  ob- 
 tains even  thus  participation  and  union  with  the  body,  so 
 as  to  appear  not  other  than  it,  in  that  by  composition  one 
 living  thing  is  efiected  out  of  both,  it  nevertheless  remain- 
 ing (as  I  mentioned  before)  in  its  own  nature.  Hence  we 
 say  that  not  by  mutation  or  change  has  the  Word  of  God 
 been  made  Man,  nor  yet  that  It  recked  not  of  being  God 
 (how  could  it  be  so  ?)  but  that  taking  flesh  of  a  woman 
 and  united  to  it  from  the  womb,  He  proceeded  forth,  the 
 Same,  Man  aad  God,  for  not  as  casting  away  the  IneSable 
 Generation  out  of  God  the  Father,  did  He  endure  that  of 
 
 above       a  woman,  inviting  Him  to  a  beginning  so  to  say  of  being, 
 
 ^P*  ' '  but  rather  permitted  to  His  own  Flesh  to  be  called  into 
 being  by  means  of  the  laws  of  its  own  nature,  in  regard 
 I  mean  to  the  mode  of  its  birth  :  nevertheless  the  human 
 nature  hath  in  Him  something  special,  for  He  was  born  of 
 a  Virgin  and  hath  Alone  a  mother  incognizant  of  marriage. 
 
 atove  And  he  says  that  made  Flesh  He  also  tabernacled  in  us,  that 
 through  both  he  might  shew  that  He  both  was  made  Man 
 
The  Word  with  His  manhood  One,  in  us  an  indwelUny .  215 
 
 and  let  not  go  His  own,  for  He  hatli  remained  what  He     §  27. 
 was. 
 
 For  that  which  dwelleth  is  full  surely  conceived  of  as 
 one  thing  in  another,  to  wit,  the  Divine  Nature  in  the  hu- 
 man, not  undergoing  mixture  or  any  commingling  or  pass- 
 ing into  what  it  was  not.  For  that  which  indwells  in  an- 
 other, becomes  not  that  which  it  is  wherein  it  dwells  j 
 but  is  conceived  of  rather  as  one  thing  in  another.  But 
 in  respect  of  the  Nature  of  the  Word  and  of  the  Manhood, 
 the  diversity  herein  indicates  to  us  only  the  difference  [of 
 natures].  For  One  Christ  is  conceived  of  out  of  both. 
 Preserving  well  therefore  (as  I  said  before)  the  inconfu- 
 sion^,  he  says  that  the  Word  tabernacled  in  us.  For  }xQ^T},hffvy. 
 knows  that  the  Only-Begotten  Incarnate  and  made  Man 
 is  One  Son. 
 
 But  see  (I  pray)  that  the  Divine  Evangelist  is  wisely 
 crowning  the  whole  nature  of  men,  for  he  says  that  the 
 Word  dwelt  in  us,  not  saying  that  the  Incarnation  of  the 
 Word  took  place  for  any  other  reason  (as  seems  to  me) 
 save  that  we  too,  enriched  by  the  participation  of  Him-  see  above 
 self  through  the  Holy  Ghost  might  gain  the  benefit  of  ^?"  ^^' 
 adoption.  Therefore  we  believe  that  in  Christ  took  place 
 an  union  most  complete  and  true :  but  in  us  even  though 
 He  be  said  to  dwell.  He  will  make  His  Indwelling  non- 
 essential'^. For  in  Him  dwelt  all  the  fulness  of  the  Godhead  Col.  ii.  9. 
 bodily,  i.  e.,  not  by  participance  or  relation  only,  as  when 
 light  shineth  in  or  fireinfuseth  into  other  things  its  innate 
 heat,  but  (so  to  say)  that  Very  Divine  andDntaint  Nature 
 is  to  be  understood  as  that  which  is  making  for  Itself  an 
 Indwelling  by  means  of  a  true  (as  we  said  before)  Union 
 in  the  Temple  which  is  born  of  the  Virgin  :  for  thus  Christ 
 Jesus  both  is  and  is  conceived  of  as  One. 
 
 And  that  our  speech  is  overcome  in  its  utmost  possi- 
 ble expression,  I  will  not  deny,  but  let  not  the  Mystery  of 
 Christ  be  therefore  disbelieved,  but  let  it  be  deservedly 
 
 d  ffxeriKTii',  the  Greek  word   is  re-  own    Body :    that  was  a  habitation   of 
 
 tained  in  the   Latin  translation.     The  real  union,  His  inhabitation  of  our  souls 
 
 reasoning  is,    Christ    made    Man  was  is  of  grace  only.     See  the  careful  ex- 
 
 throughly  and  essentially  united  to  His  planation  of  Col.  ii.  9  m  p.  35. 
 
216  God  fills  all  as  He  knows  :  sent^  His  Divine  ivorkfvr  us. 
 
 SCHOLIA  more  marvellous :  for  the  more  it  overpasses  all  mind  and 
 speech,  the  more  must  it  be  put  beyond  all  marvel. 
 
 But  we  do  not  say  that  the  Word  made  Flesh,  i.  e.,  Per- 
 fect man,  is  comprehended  by  the  limit  of  the  body  (for 
 that  were  most  silly),  but  we  believe  that  thus  too  It  fills 
 (as  It  useth)  Heaven  and  earth  and  the  things  below :  for 
 all  things  are  full  of  God,  and  all  things  little  to  Him.    But 
 how  is  He  wholly  both  in  each  and  in  all,  is  hard  to  under- 
 stand and  say,  yea  rather  is  even  impossible, 
 how  His        ^nd  He  possesses  this  too  (as  I  suppose)  that  He  is  with- 
 out Body  and  Unportioned ;  yet  is  the  Body  called  by  us 
 the  own  of  the  Word,  not  in  the  same  way  as  laughing 
 is  proper  to  a  man  or  neighing  to  a  horse,  but  because 
 it  was  made   His  by  true  union,  accomplishing   the  use 
 of  an  instrument  unto  whatever  was  its  nature  to  work, 
 save  only  what  belongs  to  sin. 
 how  God       Yea  and  if  God  the  Word  be  haply  said  to  have  been 
 is'sent"^    sent,  let  not  any  one  of  you  be  terrified,  thinking.  Whither 
 shall  the  Unembodied  advance  ?  or  whither  He  withdraw 
 see  above  of  Whom  all  things  are  full  ?  but  let  him  know  that  the 
 104, 108, '  mode  of  mission  is  of  another  kind  :  not  that  He  Who  is 
 note  s^^    ^^^^  should  change  from  place  to  place  but  rather  that  He 
 should  take  on  Him  a  sacred  ministry,  which  we  learn  was 
 also  enjoined  to  the  disciples  by  Christ  the  Saviour  of  all. 
 Heb.  iii.   Again,  the  Divine  Paul  too  says  of  Christ,  Wherefore,  holy 
 brethren  partakers  of  the  heavenly  calling,  consider  the  Apo- 
 stle and  High  Priest  of  our  confession,  Jesus  Christ.     Note 
 that  when  he  shews  Him  ministering  in  human  wise  al- 
 beit He  is  by  nature  God,  then  does  he  also  attribute  to 
 Him  the  office  of  the  Apostolate  :  but  it  is  nought  un- 
 reasonable (as  we  said  before)  if  God  the  Word  be  said  to 
 be  sent  by  the  Father,  for  He  most  surely  fills  all  things 
 and  in  no  place  at  all  is  He  absent :  but  we  interpreting 
 things  Divine  by  human  words,  are  wont  to  understand 
 economies  of  the  Immortal  Nature  by  bodily  outlines. 
 Again  though  the  Holy  Ghost  fills  all  things,  the  blessed 
 Gal,  iv.  6,  Paul  writes  and  says.  And  because  ye  are  sons,  God  sent  forth 
 the  Spirit  of  His  Son  into  your  hearts,  wherein  ive  cry  Abba, 
 
TJte  Son  Eternal  Offspring  of  the  Fathee,  Man/s  Child.  217 
 
 Father :  and  the  Saviour  Himself  too  saith,  It  is  expedient     §  28. 
 for  you  that  I  go  away,  for  if  I  go  not  away,  the  Comforter  xvi.  7. 
 will  not  come  unto  you,  but  when  I  depart  I  ivill  send  Him 
 to  you^.     We  must  therefore  referring  all  things  to  the 
 Rule  of  piety,  follow  sure  knowledge,  for  so  doing  shall  we 
 best  profit  ourselves. 
 
 How  the  holy  Vh-gin  is  conceived  of  as  Mother  of  God.  §   28 
 
 The  Word  out  of  Grod  the  Father  was  begotten  in  some 
 ineffable  way  (for  beyond  all  understanding  is  His  Genera- 
 tion, and  as  befits  the  Unembodied  Nature)  :  yet  is  That 
 which  is  begotten  conceived  of  as  the  Own  Offspring  of 
 the  Generator  and  Consubstantial  with  Him,  for  therefore  is 
 It  called  also  Son  :  the  Name  indicating  to  us  the  Verity  of 
 the  (so  to   say)   Birth  and  Parturition*^.     And  since  the  ^  r^s  uS:. 
 Father  ever  liveth  and  hath  being,  it  must  needs  be  that  He  rod  t6kou 
 on  account  of  Whom  He  is  Father  co-live  and  have  co-Being 
 Eternally  with  Him.     The  Word  therefore  was  in  the  begin-  lb.  i.  i. 
 omig  and  was  Ood  and  was  with  God  (as  saith  the  most  wise 
 Evangelist),  but  in  the  last  times  of  the  world  for  us  men  Creed  of 
 and  for  our  salvation  was  made  flesh  and  was  made  Man : 
 and  not  at  all  letting  go  what  He  was,  but  having  His 
 own  Nature  unchanged  and  existing  ever  in  the  excel- 
 lences of  Godhead,  yet  undergoing  for  us  economically  the 
 emptiness  and  not  despising  the  poverty  that  belongs  to  the 
 human  measures.     For  being  Rich  He  became  poor  (as  it  is  2  Cor. 
 written),  that  we  by  His  poverty  might  become  7'ich.     He 
 was  made  therefore  Man  and  is  said  to  have  endured  Gene- 
 ration after  the  flesh  of  a  woman,  because  of  His  taking  of 
 the  holy  Virgin  the  Body  that  was  united  to  Him  of  a 
 truth :  whence  we  say  that  the  holy  Virgin  is  Mother  of 
 God,  as  having  borne  Him  in  fleshly  or  human  wise,  albeit  see  above 
 that  He  hath  His  Generation  before  the  ages  out  of  the^*"°*^^ 
 Father  f. 
 
 e  The  words,  but  when  I  depart,  T  will  on  the  word,  setit,  as  used  of  God,  al- 
 iened Him  to  you,  are  omitted,  from  lio-  though  He  fill  all  things, 
 moeoteleutoii,  by  the  latin  ;  but  given  in  «'  See  S.  Cyril's  first  Chapter  and  de- 
 the  syriac  translation,  and  are  necessary,  fence  of  it  against  Andrew,  above  p,  24 
 since  S.  Cyril's  whole  argument  turns  note  q. 
 
218       B.V.  hare  God,  not  Godhead  apart  Inj  Itself. 
 
 SCHOLIA       And  this,  that  some  suppose  that  the  Word  was  then 
 
 called  to  a  beginning  of  being  when  He  became  Man,  is 
 
 utterly  impious  and  exceeding  discordant.    For  the  Saviour 
 
 Himself  shews  them  to  be  most  unwise,  saying  in  regard  to 
 
 S.  John     Himself,  Verihj  I  say  unto  you,  Before  Abraham  was  I  am  : 
 
 ^"^'  ^  *     for  how  was  He  before  Abraham  Who  was  bom  after  the 
 
 flesh  many  ages  after  him  ?    The  Divine-uttering  John  too 
 
 lb.  i.  30.  will  I  deem  suffice  to  convict  them  saying,  This  was  He  of 
 
 Whom  I  said,  After  me  cometh  a  Man  Who  was  made  before 
 
 me,  for  He  was  before  me. 
 
 Leaving  therefore  as  exceeding  foolish  to  contend  about 
 what  is  superfluous,  come  let  us  rather  go  on  to  what  is 
 beyond,  I  mean  unto  what  is  profitable.     Let  not  any  be 
 troubled,  hearing  the  holy  Virgin  called  Mother  of  God,  nor 
 let  them  fill  their  souls  with  Jewish  unbelief,  yea  rather 
 with  Gentile  impiety.     For  the  Jews  attacked  Christ  say- 
 lb.  x.  33.  iug.  For  a  good  ivorhwe  stone  Thee  not  but  for  blasphemy 
 because  Thou,  being  a  Man,  mahest  Thyself  God  :  and  the 
 see  Nest,  children  of  the  Greeks,  hearing  the  doctrines  of  the  Church 
 Merc.  p.  that  God  hath  been  born  of  a  woman,  laugh. 
 54  Bal.         g^^  ^Yiej  shall  eat  the  fruit  of  their  own  impiety,  and 
 isa.xxxii.  shall  hear  of  us.  The  fool  will  utter  folly  and  his  heart  ima- 
 1  Cor.  i.  gine  vain  things.     But  the  plan  of  our  Mystery,  albeit  to 
 the  Jews  it  be  an  offence,  to  the  Gentiles  folly,  yet  to  us  who 
 know  it,  verily  admirable  is  it  and  saving  and  far  removed 
 from  being  to  be  disbelieved  by  any.     For  if  there  were 
 any  whatever  who  should  dare  to  say  that  this  flesh  made 
 of  earth  had  become  mother  of  the  bare  Godhead,  and  that 
 she  bare  out  of  her  own  self  the  Nature  which  is  over  the 
 whole  creation,  the  thing  would  be  madness  and  nothing 
 else :  for  not  of  earth  has  the  Divine  Nature  been  made, 
 nor  will  that  which  is  subject  to  decay  become  the  root 
 of  immortality  nor  that  which  is  subject  to  death  bear  the 
 Life  of  all  things,  nor  yet  the  Unembodied  be  the  fruit  of 
 the  palpable  body,  that  which  is  subject  to  birth   [bear] 
 that  which  is  superior  to  birth,  that  which  hath  its  beginn- 
 ing in  time,  that  which  is  without  beginning. 
 
 But  since  we  affirm  that  the  Word  became  as  we  and 
 
Soul  not  horn  ofhodij,yet  the  two  man:  Christ  God  and  man.  219 
 
 took  a  body  like  to  our  bodies  and  united  this  of  a  truth  §  30. 
 unto  Himself^  in  a  way  namely  beyond  understanding  and 
 speech^  and  that  He  was  thus  too  made  Man  and  born  after 
 the  fleshj  what  is  there  incredible  therein  or  worthy  of 
 disbelief  ?  albeit  the  human  soul  (as  we  have  already  full 
 often  said)  being  of  other  nature  than  the  body,  is  yet  born 
 with  it,  just  as  we  say  that  it  too  has  been  united  there- 
 with. Yet  will  no  one  (I  deem)  suppose  that  the  soul  has 
 the  nature  of  the  body  as  the  beginning  of  its  own  ex- 
 istence, but  God  inplaces  it  ineffably  in  the  body  and  it 
 is  born  along  with  it ;  yet  do  we  define  as  one  the  animal 
 that  is  made  up  out  of  both,  i.  e.,  man.  Therefore  the  Word 
 was  God  but  was  made  Man  too,  and  since  He  has  been 
 born  after  the  flesh  by  reason  of  the  human  nature,  she  who 
 bare  Him  is  necessarily  Mother  of  God.  For  if  she  have 
 not  borne  God,  let  not  Him  Who  is  born  of  her  be  called 
 God ;  but  if  the  God-inspired  Scriptures  call  Him  God,  as 
 God  Incarnate  and  made  Flesh,  and  it  be  not  possible  in 
 any  other  way  to  be  Incarnate,  save  through  birth  of  a  see  p.  32 
 woman,  how  is  she  not  Mother  of  God,  who  bare  Him  ? 
 
 But  that  He  is  truly  God  Who  was  born,  we  shall  know 
 from  the  God-inspired  Scripture  too. 
 
 Sayings  about  Christ.  §  29 
 
 Behold  a  Virgin  shall  conceive  in  the  ivomb  and  hear  a  isa.  vii. 
 Son  and  they  shall  call  His  Name  Emmanuel.  How  then 
 (tell  me)  is  that  which  is  born  of  the  holy  Virgin  called 
 Emmanuel  ?  Emmanuel  (as  I  already  said)  signifying,  that  above  p. 
 the  Word  out  of  God  which  is  in  truth  God  was  made  by 
 reason  of  the  Flesh  in  nature  as  we.  But  He  is  Emma- 
 nuel, for  He  emptied  Himself,  having  undergone  a  genera- 
 tion like  to  ours,  and  so  had  His  conversation  with  us. 
 Hence  He  is  God  in  flesh  and  she  truly  Mother  of  God, 
 who  bare  Him  carnally  or  after  the  flesh. 
 
 Another.  §  30 
 
 For  they  shall  lay  down  every  rohe  that  was  gathered  hy  lb.  ix.  5, 
 guile  and  garment  ivith  its  change  and  shall  he  loilling  if 
 
220  God  the  Son  a  Boy  and  saved  us. 
 
 SCHOLIA  tJiey  shall  have  been  burnt  with  fire ;  for  a  boy  has  been  born 
 to  us  and  a  son  given  unto  us  whose  rule  is  upon  His  Shoulder 
 and  His  Name  is  called  The  Messenger  of  the  great  Counsel. 
 Hearest  thou  that  He  was  called  a  Boy  because  He  under- 
 went a  birth  like  us  ?  But  Him  a  Boy  by  brightest  star 
 did  the  sky  point  out,  did  the  Magi  worship  coming  from 
 the  uttermost  limits  of  the  earth,  did  the  Angels  bear  good 
 
 _S.  Luke    tidings  of  to  the  Shepherds  saying  that  a  Saviour  was  born, 
 
 lb.  14.  and  proclaiming  Peace  and  the  Good  ivill  of  the  Father. 
 He  is  also  the  Messenger  of  the  Great  Counsel :  for  He  made 
 known  to  us  the  Grood-will  of  the  Father,  Who  in  Him  was 
 pleased  to  save  the  earth,  and  through  Him  and  in  Him  to 
 reconcile  the  world  unto  Himself:  for  being  reconciled  to 
 Christ,  we  are  reconciled  to  Grod :  for  Grod  and  truly  Son 
 of  God  the  Father  is  He^.  That  He  is  therefore  the  Counsel 
 of  the  Father  Whose  Messenger  He  has  been  to  us,  Him- 
 
 S.  John  self  will  teach  saying,  For  so  God  loved  the  world  that  He 
 gave  His  Only -Begotten  Son,  that  every  one  that  believeth  in 
 Him  should  not  perish  but  should  have  everlasting  life.  But 
 the  Only-Begotten  Son  is  He  Who  was  born  of  the  holy 
 Virgin,  for  the  Word  Himself  was  made  Man,  Who  was 
 God  in  the  flesh  and  thus  appeared  to  those  on  earth. 
 
 lb.  vi.  47.  Finally  He  says,  He  that  believeth  on  Me  liath  everlasting 
 life.     And  that  through  Him  and  in  Him  we  believe  on 
 
 lb.  xii,  the  Father,  He  hath  set  forth  saying,  He  that  believeth  on 
 '  '■  Me  believeth  not  on  Me  but  on  Him  That  sent  Me  and  he  that 
 seeth  Me  seetli  Him  that  sent  Me. 
 
 t   oi  Another, 
 
 Isa.  xlix.  Hear  Me,  ye  isles,  and  give  ear,  ye  nations  :  after  long  time 
 shall  He  stand,  saying.  The  Lord  from  the  ivomb  of  My 
 mother  shall  they  call  My  Name.  The  Word  being  God, 
 was  not  ignorant  that  He  should  undergo  birth.  Incarnate 
 of  a  woman  for  our  sakes :  He  knew  that  He  shall  be 
 called  Christ  J  esus,  God  the  Father  afore  proclaiming  unto 
 
 Isa.  ixv,    US  the  Neiv   Name  of  His   Son   which  is  blessed   in   the 
 
 15, 16. 
 
 IvXX.  g  "  God  therefore  is  Christ,  to  whom  we  reconciled,  are  recoiciled  to  God  (2  Cor. 
 
 V.  20)."  de  recta  fide  to  the  Princesses  p.  67  b. 
 
God  made  Man  hij  birth.  221 
 
 earth,^.  AndnotehowHementionsHisownMotlierwliobare  §32. 
 His  Body.  Hence  if  He  knows  that  He  is  Very  God,  slie 
 who  bare  Him  after  the  flesh  is  called  Mother  of  God_,  and 
 rightly  so  :  but  if  He  be  not  God,  as  some  daringly,  yea 
 rather  wickedly,  think  :  let  them  deprive  the  holy  Virgin 
 herself  of  this  name,  that  she  be  not  called  Mother  of  God. 
 
 That  the  Only-Begotten  is  called  God  even  when  appearing  as  Man.  t   on 
 
 Solomon  praying  says.  And  now,  0  Lord  God  of  Israel,  2  chron. 
 let  Thy  ivord  be  credible  ivhich  Thou  spaJcest  unto  Thy  servant  ^^'  ^^'  ^^' 
 David  :  shall  God  in  very  deed  dwell  with  men  on  earth  ? 
 Observe  that  he  marvels  at  the  Incarnation  of  the  Word, 
 for  it  seemed  a  thing  incredible  :  for  then  did  He  dwell 
 with  men  upon  the  earth  when  He  was  made  Man.  Else 
 how  is  this  anything  special  or  how  worthy  of  marvel,  that 
 God  should  not  depart  from  these  things  which  Himself  had 
 created,  cherishing  them  that  is,  and  holding  together  the 
 things  which  had  been  already  made,  creating  those  which 
 have  not  been  yet  made  ?  But  verily  it  is  a  special  mir- 
 acle that  God  made  Man  should  have  dwelt  on  earth  with 
 men,  according  to  the  promises  long  before  given  to  the 
 
 Divine  David.     For  it  is  written.  The   Lord   sivare  unto  Ps.cxxxH. 
 
 11, 
 
 b  Either  Immanuel,  fVith  us  is  God,  we  say  has  been  given   to   the  Word 
 
 or,  Jesus,  Sainour,  are  new  names,  as  through  the  Angel's  voice."  de  recta  fide 
 
 specially  belonging  to  the  time  of  the  to  the  Emperor,  p.  26  d.     "  Before  the 
 
 Incarnation.    S.  Cyril  elsewhere  speaks  times  of  the  Incarnation  no  one  is  found 
 
 of  each  :  in  his  Thesaurus  he  had  said,  naming  the  Word  out  of  God,  Jesus  or 
 
 "  Except  the  Son  were  God  by  Nature,  Christ,  uidess  by  foreknowledge  that 
 
 He  would  not  have  been  called,  JF«7/i  ?/s  He  should  be  called  this  in  due  time 
 
 is  God,  which  took  place  when  He  was  when  He  also  was  made  flesh.     A  neiv 
 
 born  through  a  woman,  assuming  like-  name   therefore  to  Him  is  the  Name 
 
 ness  with  us.     Not  at  all  of  an  angel  or  Jesus,  when  He  was  made  man."    de 
 
 of  any  other  generate  being  is  the  word,  recta  fide  to  the  Princesses,  p.  120  d. 
 
 Emmanuel,  the  invention,  but  the  Fa-  "  For  a  «ew  w(7?ne  to  the  Word  is  Jesus, 
 
 THER  thus  named  the  Son.     And  the  concurrent  with  the  birth  of  the  flesh, 
 
 holy  Prophet  will  be  our  witness,  say-  And  the  Prophet's  oracle  will  support 
 
 ing  of  the  Divine  Offspring,  And  thei/  us,  which  says.  And  they  shall  call  His 
 
 shall  call  His  name  that  new  Name  which  Name  the  new  najne  which  the  Lord  shall 
 
 the   Lord  shall  give  Him  (Isa.  Ixii.  2  give  Him."  Dial.  v.  551  d.     "For  when 
 
 LXX).     For  a  new  name  verily  to  the  will  any  shew  that  the  Word  was  called 
 
 ^on'is,  Emmanuel,  that  is.  With  us  is  God.  Jesus  or  Christ,  save  because  He  was 
 
 For  before  His  Presence  in  the  world  made  man  ?  for   He  is  Jesus,   because 
 
 with  flesh,  He  was  and  was  called  merely  He  saves  His  people,  Christ,  because 
 
 God  ;  after  the  Birth  from  the  Virgin,  anointed  for  our  sakes.    Therefore  not 
 
 no  longer  merely  God,  but,  with  us,  i.  e.  the  Word  out  of  God  the  Father,  as  yet 
 
 God  made   man.     Since   therefore  the  bare  before  the  Incarnation,  but  made 
 
 Father  calls  His  own  Son  God,  let  them  in   flesh   does  he  call  both   Jesus  and 
 
 blush  who  impiously  and  unlearnedly  Christ:  and  of  Him  questionless  does  he 
 
 say  that  He  was  made.     For  what  is  by  say  that  He  was  yesterday  and  to-day, 
 
 Nature  God,  is   not  a  creature,"   cap.  The  Same  too  for  ever."   Hoin.  Pasch. 
 
 32  p.  303  b  c.    "  This  new  Name  (Jesus)  vii.  (A.D.  420)  p.  101  b  c. 
 
222  King  David's  testimony. 
 
 SCHOLIA  David  and  will  not  reject  him,  Of  the  fruit  of  thy  helly  shall 
 I  set  upon  thy  seat.     But  verily  he,  albeit  lie  believed  that 
 the  Almighty  God  would  never  deny  His  Promise,  yet  did 
 more  carefully  search  out  the  place  itself  of  the  Birth  and 
 Ps.cxxxii.  say.  If  I  go  up  upon  my  bed,  if  I  give  sleep  to  mine  eyes  or 
 slumber  to  mine  eyelids  or  rest  to  my  temples^  until  I  find 
 a  place  for  the  Lord,  a  tabernacle  for  the  Ood  of  Jacob.     At 
 length  when  he  had  found  out  this  too  through  the  Spirit, 
 and  knew  the  place  of  the  Birth  after  the  flesh  of  the  Only- 
 lb.  6.        Begotten,  then  did  he  preach  it  and  say,  Lo  lue  heard  of  it 
 at  Ephratah,  that  is,  in  Bethlehem,  we  found  it  in  the  fields 
 0/  the  ivood.  And  that  yi  saying  Ephratah,  he  means  Beth- 
 Mic.  V.  2.  lehem,  the  Prophet  hath  proved.  And  thou,  Bethlehem,  house 
 of  Ephratah.     But  note  that  Him,  Whom  he  believed  to 
 have  been  created '  as  we  in  Ephratah,  he  names  the  God 
 7 i.e.  in     of  Jacob,  Whose  dwelling  was  in  the  Tabernacle:  for  there'^ 
 
 Ephratah    "^.  .       .  ° 
 
 did  the  holy  Virgin  bear  Jesus. 
 
 Elsewhere  too  does  he  call  Him  the  God  of  Abraham, 
 Ps.  xlvii.  saying,  The  princes  of  the  people  are  gathered  together  with 
 the  God  of  Abraham.  For  well-nigh,  instructed  in  the 
 knowledge  of  things  to  come,  did  he  see  with  the  eyes  of 
 his  mind  and  the  illumination  of  the  Holy  Ghost,  the  princes 
 of  the  people,  \.  e.,  the  holy  Apostles,  in  the  obedience  of 
 our  Lord  Jesus  Christ. 
 
 Seeing  therefore  that  He  is  named  God  of  Abraham  and 
 God  of  Jacob,  Who  is  born  of  a  woman,  why  is  not  the  holy 
 Virgin  Mother  of  God  ? 
 
 §  33  Another. 
 
 Hab.  iii.  The  Prophet  Habaccuc  says,  0  Lord,  I  have  heard  Thy 
 hearing  and  feared,  I  have  thought  on  Thy  worhs  and  shud- 
 dered. In  the  midst  of  the  two  living  creatures  shalt  Thou  be 
 Icnown,  in  the  coming  of  the  times  shalt  Thou  be  shewn,  while 
 my  sold  vjas  troubled,  shalt  Thou  in  anger  remember  mercy. 
 God  shall  come  from  Teman,  the  Holy  One  from  mountParan. 
 How  shall  He  be  hnown  in  the  midst  of  the  two  living  crea- 
 tures ?  for  when  He  had  been  born  of  a  woman  and  had 
 
 '  Creatum,  ma.Ae,  ^y^y^vriufvov :  the  Syriac  version  gives  yeye/'j/Tj/teVo»', born. 
 
 2,3 
 
SabalckuWs  testimony  :  the  Patriarch  Jacob's.       223 
 
 lived  even  unto  the  time  of  the  Precious  Cross,  hy  the  grace    §  34. 
 of  God  (as  saith  blessed  Paul)  did  He  by  His  Body  taste 
 death  for  every  man.     But  since  He  was  by  Nature  God, 
 He  rose  again  unto  everlasting  life.   He  therefore  is  hiown, 
 Who  for  us  endured  the  Precious  Cross,  in  the  midst  of 
 the  two  living  creatures.     And  Himself  says  somewhere  to 
 the  Jews,  When  ye  have  lifted  up  the  son  of  man,  then  shall  §_  john 
 ye  know  that  I  am.     But  how,  calling  Him  also  God,  does  ^"''  ^^* 
 he  fore-announce  that  He  shall  come  from  Teman  and  from 
 mount  Paran  ?     Teman  is  interpreted  South  :    for  Christ 
 was  manifested,  not  from  northern  regions,  but  from  the 
 southern  Judaea,  wherein  Bethlehem  is. 
 
 Since  therefore  He  Who  has  been  named  Lord  and  God, 
 cometh  out  of  the  southern  Judea,  for  He  was  born  in  Beth- 
 lehem, how  is  not  the  holy  Virgin  Mother  of  God  ? 
 
 Another.  ^  34 
 
 In  ^  Genesis  it  is  written,  And  Jacob  was  left  alone,  and  Gen. 
 there  wrestled  luith  him  a  Man  until  the  morning  :  but  he  24^^26 
 saw  that  he  ivas  not  prevailing  against  him  and  he  touched 
 the  fiat  of  his  thigh  as  he  was  wrestling  with  him^  and  said 
 fo  him.,  Let  me  go  for  the  morning  ascendeth.     But  he  said, 
 I  do  not  let  thee  go,  except  thou  bless  me.     And  after  more, 
 Ajid  He  blessed  him  there  :    and  he  called  the  name  of  that  ib.  29— 
 place.  The  Face  of  God:  for  I  saw  (he  said)   God  face  to^^' 
 face  and  my  life  is  preserved.     And  the  sun  rose  when  he 
 passed  the  face  of  God  :    and  he  halted  on  his  thigh.     Mys- 
 tic is  the  sense  of  that  which  is  written,  for  it  appears  to 
 hint  at  the  wrestling  of  the  Jews  which  they  used  in  re- 
 gard to  Christ,  well-nigh  wrestling  with  Him,  neverthe- 
 less they  were  overcome  and  will  themselves  implore  His 
 Blessing,  if  through  faith  they  turn  them  to  Him  at  the 
 last  times.     But  note  this,  it  was  a  man  who  was  wrestling, 
 and  Jacob  called  him  The  Face  of  God  :  nor  that  alone, 
 for  he  knew  that  He  is  God  in  truth.     For  I  have  seen  (he 
 said)  God  face  to  face  and  my  life  is  preserved.     For  Em- 
 
 ^  see  above  pp.  106,  107.  ding,  and  the  flat  of  Jacob'' s  thigh  was  out 
 
 '  Thus  too  the  Syriac  version,  not  ad-     of  joint. 
 
224  Daniel  testifies  God  in  man's  likeness. 
 
 SCHOLIA  manuel  is  by  Nature  God,  yet  is  He  called  also  The  Face 
 
 Heb.  i.  3.  of  God  :  for  He  is  tlie  Image  of  the  Father's  Substance  : 
 thus  did  He  call  Himself  to  the  Jews,  saying  respecting 
 
 S-  John  Qq^  ii^Q  Father,  Nor  have  ye  seen  His  Face  and  ye  have 
 not  His  Word  abiding  in  you,  for  Whom  He  sent,  Him  ye 
 believe  not. 
 
 But  that  Very  God  is  that  Man  Who  was  wrestling  with 
 
 Gen.         Jacob,  holy  Writ  will  again  give  proof,  for  it  says,  And 
 
 the  Lord  said  unto  Jacob,  Arise,  go  up  to  Bethel  and  dwell 
 
 there,  and  mahe  there  an  Altar  to  God  that  appeared  tmto 
 
 thee  when  thou  fleddest  from  the  face  of  Esau  thy  brother. 
 
 For  returning  from  Mesopotamia  and  being  then  in  fear 
 
 of  Esau,  he  sent  over  Jabok  his  children  and  all  his  stuff, 
 
 lb.  xxxii.  d^if]^  ]iQ  i^dg  left  alone  and  there  lorestled  a  man  with  him. 
 24.  '' 
 
 §   35  Another. 
 
 Blessed  Daniel  setting  forth  to  us  a  dread  vision  says, 
 Dan.  vii.  I  was  Seeing  in  a  night  vision,  and  lo  with  the  clouds  of 
 13, 14.  Heaven  came  as  it  were  the  Son  of  Man  and  came  even  unto 
 the  Ancient  of  Days  and  they  brought  Him  into  His  Presence 
 and  there  was  given  Him  dominion  and  honour  and  a  Idng- 
 dom,  and  all  peoples  nations  and  languages  shall  serve  Him  : 
 His  Power  a  Power  for  ever  ivhich  shallnot  pass, andHis  King- 
 dom shall  not  be  destroyed.  Hearest  thou  how  he  does 
 not  mention  that  he  had  seen  simply  a  man,  lest  Em- 
 manuel should  be  believed  to  be  one  of  us  and  like  as  we, 
 but  as  it  ivere  the  Son  of  Man  ?  For  the  Word  being  by 
 Phil.  ii.  Nature  God  ivas  made  in  the  likeness  of  men  and  was  foimd 
 in  fashion  as  a  Man,  in  order  that  in  the  Same  might  Both  be 
 conceived  of,  neither  bare  man  nor  yet  the  Word  apart  from 
 manhood  and  flesh.  Yet  does  he  tell  that  to  Him  was 
 given  the  princedom  and  honour  which  He  ever  had ;  for 
 he  says  that  allpeoples  nations  and  languages  shallserve  Him, 
 Since  therefore  even  when  in  the  human  nature  the  Only- 
 Begotten  Word  of  God  hath  the  creature  serving  Him  and 
 the  Princedom  of  His  Father  and  Himself,  and  the  holy 
 Virgin  bare  Him  after  the  flesh  :  how  is  not  the  holy  Vir- 
 gin conceived  of  as  Mother  of  God  ? 
 
 7,8. 
 
Tlie  SoN^  JJnsuffering ,  not  apart  from  that  luhich  suffers.  225 
 
 Of  the  Passion  of  Christ,  and  that  it  is  profitable  that  we  speak  in  one  man-     §   36 
 ner  and  another  of  One  and  the  Same,  nor  do  we  divide  Him  into  twain. 
 
 Saint  Paul  sets  forth  to  us  the  Saving  Passion^  for  he 
 saith  at  one  time.  By  the  Grace  of  God  for  all  tasted  He  death,  Heb.  ii.  9. 
 and  also.  For  I  delivered  to  you  in  the  first  place  that  lohich  l  Cor.  xv. 
 I  too  7-eceived,  that  Christ  died  for  our  sins  according  to  the  ' 
 Scriptures  and  that  He  ivas  buried  and  that  He  rose  again  the 
 third  day  :  moreover  the  most  wise  Peter  also  saith.  For- 1  S.  Peter 
 asmuch  as  Christ  suffered  for  us  in  the  Flesh.     Seeing  there- 
 fore we  believe  that  One  is  our  Lord  Jesus  Christ,  i.  e.  God 
 the  Word  beheld  in  human  form  or  made  man  as  we,  in  what 
 manner  can  we  attribute  Passion  to  Him  and  still  hold 
 Him  impassible,  as  God  ? 
 
 Tlie  Passion  therefore  will  belong  to  the  Economy,  God 
 the  Word  esteeming  as  His  own  the  things  which  pertain 
 to  His  own  Flesh,  by  reason  of  the  Ineffable  Union,  and 
 remaining  external  to  suffering  as  far  as  pertains  to  His 
 own  Nature,  for  God  is  Impassible.  And  no  wonder,  since  see  above 
 we  see  that  the  soul  itself  of  a  man,  if  its  body  suffer  some- 
 what, remains  external  to  the  suffering  as  far  as  belongs 
 to  its  own  nature,  yet  is  it  not  conceived  of  as  external  to 
 suffering,  in  that  the  body  which  suffers  is  its  very  own : 
 and  albeit  it  be  impalpable  and  simple,  yet  is  that  which 
 suffers  not  foreign  to  it.  Thus  will  you  understand  of 
 Christ  too  the  Saviour  of  all. 
 
 But  I  will  make  use  of  examples  which  may  shew  us  by 
 way  of  shadow,  that  the  Only-Begotten  shared  in  the  suf- 
 fering as  far  as  belongs  to  the  ownness  of  His  Body,  yet 
 remained  free  from  suffering,  as  God.  Almighty  God  then 
 was  bidding  the  most  wise  Moses  to  work  miracles,  that 
 Israel  might  believe  him  that  he  was  sent  from  God,  and 
 that  they  should  be  set  free  from  violence  :  He  says,  And  Exod.  iv. 
 Ihou  shall  take  of  the  water  of  the  river,  and  pour  it  upon  the 
 mrth,  and  the  ivater  ivhich  thou  shalt  take  from  the  river, 
 ihall  he  Hood  upon  the  earth.  But  we  say  that  the  water 
 s  an  image  of  life,  and  that  the  Son  proceeding  out  of 
 ;he  Father  as  out  of  a  river,  by  reason  of  being  of  the 
 
226  Types  of  Liie  dij big  : 
 
 SCHOLIA  Same  Essence,  is  by  Nature  Life,  and  therefore  quickens 
 all  things.  But  when  (He  says)  thou  shalt  have  poured 
 forth  the  water,  it  shall  he  hlood  upon  the  earth.     Hence, 
 
 8de  when  He  was  made  flesh  of  ^  the  earth,  i.  e.,  when  He  girt 
 
 Himself  with  flesh  from  the  earth,  then  is  He  said  to  have 
 suffered  death  in  it  like  to  our  death,  albeit  He  is  by  Na- 
 ture Life. 
 
 In  Leviticus  God  intimates  that  the  leper  is  polluted  and 
 impure  and  therefore  bids:  that  he  should  be  put  forth  of 
 the  camp,  and  that  if  the  disease  be  healed,  he  should  thus 
 
 Lev.  xiv.  be  cleansed.  And  they  shall  taJce  for  him  that  is  cleansed 
 two  clean  birds  and  cedar  wood  and  scarlet  wool  and  hyssop, 
 and  the  priest  shall  command  and  they  shall  hill  one  of  the 
 birds  in  an  earthen  vessel  in  living  water,  and  the  living  bird 
 shall  he  taJce  and  shall  bathe  it  in  the  blood  of  the  bird  that 
 ivas  hilled  in  the  living  ivater  and  he  shall  sprinMe  upon 
 him  ivho  is  cleansed  from  the  lep)rosy  seven  times,  and  he 
 shall  be  clean.  Us  there  rendereth  clean  and  washeth  away 
 the  Soils  of  our  uncleanness  and  driveth  off  the  mortality 
 of  fleshly  desire  the  Most  Precious  Blood  of  Christ  and  the  ; 
 purification  of  all-holy  Baptism.  But  note  this  (for  letting  ; 
 alone  subtil  search  into  the  force  of  the  Scriptures,  we 
 will  for  the  present  make  mention  of  what  helps  to  the 
 mystery) :  he  compares  Christ  to  two  birds'",  not  as  though 
 there  were  two  Sons,  but  rather  one  out  of  two,  the  God- 
 head and  the  manhood,  gathered  together  into  union. 
 The  birds  are  clean,  for  our  Lord  Jesus  Christ  did  no  sin, 
 but  the  Word  was  holy,  in  Godhead  and  in  Manhood :  He 
 
 9  vTi]vo7s  is  likened  again  to  flying  things  ^,  by  reason  of  His  being  '! 
 
 1  Cor.      high  above  the  earth  and  from  above,  for  Christ  is  the 
 
 XV.  47.      jij^^  Q^f.  qJ  Eeaven,  albeit  the  holy  Virgin  bare  His  Flesh". 
 
 ™  We  still  possess  a  long  Letter  of  °  See  Ecumenic  Letter  to  John  arch- 
 
 S.  Cyril's  to  Acacius  Bishop  of  Scytho-  bishop  of  Antioch,  3  Epp.  p.  72,  and 
 
 polls   (or    Bethshan),    illustrating    the  above  p.  44  note  e.     S.  Gregory  of  Na- 
 
 unity  of    Godhead    and   Manhood    in  zianzum,  in  his  famous  Letter  to  Cle- 
 
 Chnst,  as  typified,  1,  in  the  two  goats  donius  (Ep.  ad  Cled.  1)  speaks  of  that 
 
 (Lev.  xvi.  7  sqq.),  whereof  one  was  sa-  Apollinarian  error,  of  which  S.  Cyril 
 
 crificed,  one   went  free,  yet  both  were  was  suspected,  in  these  words,  "If  any 
 
 needed  to  make  up  the  perfect  Atone-  one  say  that  the  Flesh  hath  come  down 
 
 ment :  2,  in  the  two  birds  for  the  cleans-  out  of  Heaven,  and  is  not  hence  and  ofj 
 
 ing  of  the  leper,  as  here.     Epp.  pp.  121  us  (Trap'  7;/icui'),  be  he  anathema.    Fori 
 
 — 132.  that  the  second  Man  is  out  of  Heaven,  and] 
 
His  what  befall  His  Flesh,  yet  One.  227 
 
 How  then  is  He  from  above  and  out  of  Heaven  ?     God  tlie      §  36. 
 Word  from  above  and  out  of  the  Father,  taking  flesh  from 
 the  holy  Virgin  and  manifesting  it  as  His  own,  as  though  see  above 
 He  had  brought  it  down  from  above  and  out.  of  Heaven, 
 said.  No  man  hath  ascended  up  into  Heaven,  save  He  That  S.  John 
 came  down  from   Heaven,  the  Son  of  Man  :  for   He  ever 
 allotteth  to  His  own  Flesh  that  which  is  His  own,  and  once 
 united  to  it  is  accounted  one  with  it. 
 
 Yet  see,  when  the  one  bird  is  slain,  the  other  is  dipped 
 in  his  blood,  yet  died  not.     And  what  is  this  ?    The  Word 
 lived,  even  though  His  Flesh  died,  and  He  was  participant 
 in  the  Passion,  through  ownness  and  union  with  it.    There- 
 fore the  Same  was  living,  as  God,  but  like  as  He  made 
 His  Body  His  own,  so  did  He  receive  into  Himself  in  all 
 ownness^  the  sufferings  too  of  His  Body,  Himself  suffering  i  kut'oI- 
 nought  in  His  own  Nature.     It  is  therefore  helpful  and  '^*"^'^"' 
 necessary  unto  profit  that  in  regard  to  Christ  we  should 
 admit  the  after  one  manner  and  another,  as  belonging  to  see  head- 
 one  and  the  same  person,  yet  should  not  permit  Him  to  tilfn^aml^' 
 be  severed  into  two  sons,  albeit  the  things  done  be  said  to  goo*^  ^' 
 be  of  diverse  kind  and  in  no  ways  harmonizing  with  one 
 another. 
 
 This  is  what  I  mean:  we  say  that  God  the  Word  is  born 
 out  of  a  woman  after  the  flesh,  albeit  Himself  give  to  all  to 
 be  born,  and  call  to  the  birth  the  things  which  are  not  yet 
 
 y4s  is  the  Heavenly,  such  too  they  that  before  flesh  and  with  flesh  confessed  by 
 are  heaverily,  and,  No  one  hath  gone  up  us.  Therefore  He  says  that  His  flesh 
 into  Heaven  except  He  Who  came  old  of  albeit  by  nature  of  earth  came  down 
 Heaven,  the  Son  of  Man,  a.nd  whatever  from  above  and  out  of  Heaven,  and  will 
 else  there  is,  is  to  be  understood  as  said,  ascend  into  Heaven  too  where  it  ivas  he- 
 because  of  the  union  with  the  Heavenly  fore.  For  thatwhich  is  inherent  in  Him 
 (5ta  t))v  TTphs  rhv  ovpdviov  evaiffiv)."  1. 1  by  Nature  He  puts  about  His  own  flesh 
 p.  740  ed.  Par.  IGOSJ.  as  being  not  other  than  it  as  regards  the 
 S.  Cyril  in  7th  Paschal  homily  (A. D.  Economic  union.  And  we  will  not 
 420,  probably  almost  ten  years  before  his  because  of  the  utter  union  of  things  un- 
 hooks against  Nestorius)  had  said,  "  God  like  in  their  nature,  take  away  the  fact 
 the  Word  was  born  on  earth  through  that  One  is  properly  the  Radiance  of 
 the  holy  Virgin,  after  the  flesh,  but  the  Father,  the  other  again  the  little 
 came  down  from  heaven.  How  then  does  flesh  {rh  (rapKiov)  of  earth  or  perfect 
 He  say  that  the  Son  of  man  came  down  man  :  but  even  thus  distinguishing  and 
 out  of  Heaven  ?  how  again  does  He  say  in  mere  ideas  (see  above  p.  78  note  z) 
 nthat  He  will  go  up  where  He  -was  before  parting  the  plan  of  each,  we  will  draw 
 iS.  John  vi.  62)?  Thou  seest  therefore  them  in  to  union  again  unparted.  For 
 how  drawing  in  the  inefl!able  concur-  the  Word  was  made  flesh,  according  to 
 rence  in  union  unparted  and  unsevered  the  holy  Evangelist,  not  turned  into 
 laSia(rTdTCf>  re  Kal  aStopiffTij}  .  .  .  kv6-  flesh."  p.  102  bed.  See  also  de  recta  fide 
 rijTi),  He  would  have  One  Christ  both  to  the  Emperor,  p.  36  a  b. 
 
 q2 
 
228  All  His,  yet  in  diferent  mode. 
 
 SCHOLIA  born.     How  then  doth  the  Same  both  undergo  birth  and 
 call  to  being  ?     After  one  manner  and  another.     For  He 
 was  born^  in  that  He  is  conceived  of  as  Man  like  us,  He 
 calleth  into  being  the  things  that  are  not,  in  that  He  is 
 S.Luke    God  by   Nature;  for  it  is  written  of  Him,  The  Little  one 
 "'  ^'       ivaxed  and  grew  strong,  filled  luith  wisdom  and  grace,  albeit 
 He  is  by  Nature  all-Perfect  as  God,  and  out  of  His  own  Fat- 
 ness imparteth  spiritual  gifts  to  the  saints,  and  is  Himself 
 Wisdom  and  the    Giver  of  grace.     How  then  waxeth  the 
 see  above  Little  One  and  is  filled  with  ivisdom  and  grace  ?    After  one 
 note  h       manner  and  another.     For  the  Same,  Man  alike  and  God, 
 makes  His  own  the  human,  by  reason  of  the  union,  and 
 is  all-Perfect  and  Giver  of  wisdom  and  grace  as  God. 
 see  above       He  is  Called  First-born  and  Only-Begotten,  but  if  one 
 p.   7  note  gi^Q^i^j  examine  the  force  of  the  words,  the  First-born  will 
 be  He  Who  is  First-born  among  many  brethren,  the  Only- 
 Begotten  as  Sole,  no  longer  First-born  among  many  bre- 
 thren.    Yet  is  the  Same  one  and  other;  how  then?    After 
 one  manner  and  another.    First-born  among  many  brethren 
 by   reason    of  the  human  nature,   the  Same  again  Only- 
 Begotten,  as  Alone  Begotten  of  the  Alone  God  the  Father. 
 He  is  said  to  have  been  sanctified  through  the  Spirit  and 
 moreover  to  sanctify"  those  who  come  to  Him;    He  was 
 baptized  according  to  the  Flesh  and  was  baptizing  in  the 
 Holy  Ghost :  how  then  doth  the  Same  both  sanctify  and  is 
 sanctified,  baptizeth  and  is  baptized  ?     After  one  manner 
 and  another ;  for  He  is  sanctified  humanly,  and  thus  is  He 
 baptized  :    He  sanctifies    Divinely   and  baptizeth   in    the 
 Holy  Ghost. 
 
 Himself  raising  the  dead  was  raised  from  the  dead,  and 
 being  Life  by  Nature  is  said  to  quicken.  And  how  again? 
 After  one  manner  and  another.  For  the  Same  was  raised 
 from  the  dead  and  is  said  to  be  quickened  after  the  Flesh, 
 yet  quickens  and  raises  the  dead  as  God.  He  suffers  and 
 does  not  suffer  p,  after  one  manner  and  another :   for  He 
 
 o  "  He  sanctifies,  being  Holy  by  Na-  sanctified  albeit  having  authority  over 
 
 ture,  as  God;  He  is  sanctified  with  us  all  as  God),  He  is  not  ashamed  to  cull 
 
 humanly,  when  taking  the  likeness  with  ns  brothers."  dial.  vi.  p.  596  e. 
 us  (and  in  this  respect  I  mean  He  is        P  "  Ifbeing  God  Immortal,  He  is  said 
 
He  ivorshijjs  and  is  worsliijyped  :   One.  229 
 
 suffers  humanly"  in  the  Flesh  as    Man,  He  is  impassible      §  36. 
 Divinely  as  God. 
 
 Himself  hath  adored  with  us,  for  Ye  worsldp  (He  says)  ?•  "^"j^" 
 ivliat  ye  Icnoio  not,  we  ivorsld])  ivJiat  we  knoio  :  yet  is  He 
 to  be  adored  also,  for  to  Him  everi/  hnee  howeth  :  and  this  fi"'*"' 
 again  after  one  manner  and  another.  For  He  worshippeth 
 as  having  assumed  the  nature  that  payeth  worship,  He 
 again  the  Same  is  worshipped  as  surpassing  the  nature 
 that  worshippeth  in  that  He  is  conceived  of  as  God.  Yet 
 must  we  not  sever  the  worship  unto  man  by  himself  and  chapter  8 
 God  by  Himself,  nor  yet  as  connected  with  God  by  equality 
 of  dignity,  while  the  Persons  are  dissevered,  do  we  say  that 
 the  man  is  worshipped  with  Him  (for  it  were  replete  with 
 the  uttermost  impiety)  :  but  we  must  worship  One  Word 
 of  God  Incarnate  and  made  man,  and  at  the  same  time 
 believe  that  the  Body  united  to  Him  was  ensouled  with  a 
 reasonable  soul  like  ours.  For  neither  did  God  Almighty 
 bid  two  first-borns  to  be  worshipped  as  well  by  us  as  by 
 the  holy  Angels  (for  One  is  He  Who  was  brought  into  the  Heb.  i.  6. 
 ivorldj  :  and  if  we  look  more  carefully  into  the  mode  of 
 this  bringing  in,  we  find  it  to  be  the  mystery  of  the  Eco- 
 nomy with  flesh.  But  He  was  brought  into  the  world  then 
 when  He  was  made  Man,  albeit  He  be  seen  to  be  in  His 
 own  Nature  most  far  removed  from  the  earth  and  be  be- 
 lieved to  be  truly  in  the  Excellence  of  Godhead  :  for  Other 
 than  the  elements  is  their  Maker.  Therefore  above  the 
 things  which  Himself  made  is  He  by  Nature  in  that  He  is 
 God  by  Nature.  Yet  is  One  (as  I  said  before)  to  be  wor- 
 shipped then  too  when  He  is  among  many  brethren :  for 
 then  is  He  for  that  reason  called  First-born. 
 
 One'i  did  the  blind  from  the  birth  when  wondrously 
 healed  worship  :  for  Jesus  (it  sajs)  finding  him  in  the  temple  S.John 
 said,  Dost  THOU  believe  on  the  Son  of  God,  and  he  said.  Who  li).  ix.  35. 
 is  He,  Lord,  that  I  might  believe  on  Him  ?    Christ  manifest-  lb.  36. 
 
 to  die  as  man,  being  Most  High  as  God  i  See  this  same  argument  in  the  trea- 
 
 He  is  said  to  be  exalted  as  man."   Thes.  tise   de   Recta   Fide    to   the   Emperor 
 
 cap.  20  p.  196  c.     See  the  very  similar  Theodosius  p.  31,  put  forth  anew  in  the 
 
 words  near  the  end  of  the  Quod  Unus,  little  Dialogue  De  Incarnatione  Unige- 
 
 pp.  302—304,  and  the  notes  f,  g,  h.  niti,  p.  703  :  see  also  above,  p.  76. 
 
230     One  with  flesh  too.  Truly  an  oath.  Witli  intimates  tivo. 
 
 SCHOLIA 
 
 S.  Joliu 
 ix.  37. 
 
 S.  Matt. 
 xiv.33. 
 
 see  chap 
 terS 
 
 iiig  Himself  embodied  to  liim  says,  Thou  hast  hoth  seen  Him 
 and  He  That  sjieaheth  ivith  thee  is  He.  Seest  tliou  how  He 
 used  the  singular  number,  not  permitting  God  and  man 
 to  be  conceived  of  separately  ?  yea  rather  if  one  were  to 
 call  Emmanuel  man,  it  signifies  not  bare  man  (far  from  it) 
 but  the  Word  of  God  united  to  our  nature.  As  One  did 
 the  Divine  disciples  worship  Him,  when  beholding  Him 
 wondrously  borne  on  the  waters  they  worshipped  saying, 
 Trulij  '^  Thou  art  the  Son  of  God. 
 
 When  therefore  we  say  that  man  is  co-worshipped  with 
 God,  we  have  brought  in  a  gross  severance.  For  the 
 word.  With,  except  it  be  said  of  one  by  composition,  will 
 always  full  surely  persuade  us  to  conceive  of  two.  For 
 like  as  no  one  will  be  said  to  live  with  himself  nor  again 
 to  eat  with  to  pray  with  and  to  walk  with  himself  (for  the 
 ivith  prefixed  to  the  word  introduces  a  declaration  of  two 
 persons)  :  so  if  one  say  that  the  man  is  co-worshipped 
 with  God,  he  will  without  question  say  two  sons  and  se- 
 vered one  from  another :  for  the  plan  of  union,  if  it  be 
 
 ■■  S.  Cyril's  argument  on  those  words 
 in  his  Thesaurus,  against  the  Arians  who 
 denied  the  Son's  Godhead,  equally 
 holds  here  as  to  its  being  no  mere  man 
 apart  by  himself  who  was  walking  on 
 the  water.  S.  Cyril  says,  "  What  then 
 will  they  say  who  contend  against  the 
 Truth  and  follow  only  their  own  likings, 
 when  they  seethe  whole  choirof  the  holy 
 Apostles  together  worshipping  the  Son 
 as  God  and  saying  m  ith  an  oath  that 
 Tnih/  He  is  the  Son  of  God?  for  if  ac- 
 cording to  their  unlearning  He  is  one  of 
 the  creatures  how  is  He  fruh/  Son  of 
 God.''  for  it  were  impossible  that  one 
 who  has  not  by  nature  come  forth  out 
 of  any,  and  who  has  not  the  own  {rh 
 iSwv)  of  the  essence  of  him  who  begat 
 him,  be  truly  son.  And  how  if  the 
 disciples  made  a  mistake  in  saying  this, 
 was  the  Saviour  silent,  albeit  He  did 
 not  disregard  them  when  they  made 
 mistakes  ?  and  verily  to  Peter  when  on 
 one  occasion  he  answered  not  aright.  He 
 says,  Get  behind  Me  satan,  thou  art  an 
 offence  to  Me  because  thou  savourest  not 
 God's  but  man's.  But  since  He  was 
 silent,  when  called  truly  the  Son  of  God, 
 in  that  He  rebuked  them  not  as  mis- 
 taken, it  is  clear  that  He  accepts  them 
 as  saying   aright.     Seeing  then  that 
 
 the  holy  Apostles  say  that  He  is  Son 
 and  truly  so,  and  that  Christ  Himself 
 assents  to  it,  who  will  endure  them 
 who  bruit  something  else?"  Thes.  cap. 
 32,  pp.  308  d  e.  "  What  did  the  most 
 wise  disciples,  esteeming  Him  as  Son 
 not  as  creature  ?  For  wlien  stepping  on 
 edge  of  wave,  strewing  neath  His  Feet 
 with  ineflable  might  the  moist  and  soon- 
 dissolving  nature  of  the  waters,  He 
 coursed  the  wide  expanse,  and  gave  the 
 holy  disciples  an  unwonted  wonder,  and 
 at  length  of  His  own  will  went  with  them 
 and  sailed  in  their  little  skiff,  albeit  He 
 might  most  easily,  had  He  willed  to  do 
 it,  have  been  borne  on  the  waves  them- 
 selves :  they  in  astonishment  and  reflect- 
 ing on  that  resistless  authority,  began  * 
 to  worship  saying.  Truly  Thou  art  Son 
 of  God.  Will  they  then,  doing  this  with 
 an  oath  and  saying  that  He  is  truly  Son 
 of  God,  be  reasonably  accused  of  false- 
 hood and  be  taken  and  convicted  of  ab- 
 erration from  the  truth  ?  For  if  He  is 
 not  Son,  sprung  of  the  Essence  of  Him 
 Who  begat  Him,  but  a  creature,  gilded 
 with  the  glory  of  sonship  and  having 
 the  appellation  in  mere  words,  why  did 
 they  worship  Him  ?  why  did  the  ini- 
 tiators and  heralds  of  the  Truth  call 
 Him  Son?"    Dial  ii.  p.437  de. 
 
Nicene  Fathers  spake  hy  HolyOhost:  tlieir  galiisayers  mad.  231 
 
 conceived  of  in  regard  to  mere  equality  of  dignity  or  au-      §  3". 
 tliority,  is  convicted  of  being  untrue.     And  this  has  been 
 shewn  by  us  in  many  words. 
 
 Against  those  who  say  the  human  befit  God  the  Word  by  reference  only.    &   37 
 
 Some  prate  concerning  the  Economy  with  flesh  of  the 
 Only-Begotten  and^  bringing  down  to  our  frail  perceptions 
 the  Mystery  venerable  and  great  and  most  dear  to  the 
 Spirits  abovCj  whereby  also  we  are  saved^  pollute  the  come- 
 liness and  beauty  of  the  Truth,  whereas  they  ought,  not  to 
 try  and  prop  up  whatever  seems  to  them  right,  but  x?ither 
 with  subtil  and  keen  eye  of  the  mind  to  look  into  the  aim 
 of  the  Sacred  Writings  and  thus  to  go  on  the  right  road, 
 
 following  what  the  most  holy  fathers  have  searched  out  ^, "  exami- 
 
 "  ...  narunt 
 
 who  taught  by  the  illuminings  of  the  Holy  Ghost,  defined 
 
 for  us  the  Symbol  of  faith,  saying  that  the  God  the  Word 
 Himself  Which  was  in  mode  ineffable*  begotten  out  of 
 the  Essence  of  the  Father,  by  Whom  all  things  were  made 
 which  are  in  Heaven  and  which  are  in  earth,  for  us  men 
 and  for  our  salvation  came  down,  was  made  flesh,  was  made 
 man,  suffered,  ascended  into  heaven,  will  in  his  season  come 
 to  judge  quick  and  dead. 
 
 But  there  are  certain  who  deem  that  they  are  learned 
 and  knowing  and  are  puffed  up  with  pride  and  swelling, 
 Avho  if  they  hear  these  words,  mock,  and  deem  that  those 
 things  which  are  so  rightly  said,  are  mad  ravings^:  while  ^  delira- 
 we  specially  believe  that  the  knowledge  of  the  Truth  lay 
 open  through  the  illumination  of  the  Holy  Ghost  to  the 
 holy  Fathers.  But  they,  as  if  they  alone  could  think  what 
 is  better,  deem  that  not  the  Only-JBegotten  Son  of  God 
 Himself,  God  the  Word  Which  is  out  of  His  Essence,  suf- 
 fered in  His  own  Flesh  for  us  humanly,  albeit  conceived  of 
 as  God  He  have  in  ,His  own  Nature  the  inability  to  suffer ; 
 but  putting  as  man  separately  and  by  himself  him  that  was 
 born  of  the  holy  Virgin,  and  attributing  to  him  to  what 
 extent  it  seems  good  to  them,  a  kind  of  glory,  they  say 
 that  he  was  united  to  the  Word  of  God  the  Father.     And 
 
 «   inaestimabiliter,  put  at  the  beginning  of  §  28  to  translate  airoppriTws ;  the 
 Syriac  version  too  gives  unspeakably. 
 
232     The  Son's  the  Body,  Us  passions  and  sufferings.    His  Nature 
 
 SCHOLIA  explaining  the  mode  of  the  union,  they  say  that  there 
 was  given  him  by  God  equality  of  dignity  or  authority 
 and  to  be  called  by  like  name  both  Christ  and  Son  and 
 Lord.  But  if  the  man  who  is  invented  by  them  be  said  to 
 suffer  ought,  it  must  (they  say)  be  referred  to  God  the  Word 
 Himself,  in  that  he  is  connected  to  Him  by  equality  of 
 worth,  while  in  their  severed  natures  each  is  what  he  is. 
 
 I  will  open  the  force  of  their  opinions,  so  far  as  I  can, 
 bringing    forward   instances   from  the  Sacred  Writings. 
 Christ  hungered,  was  wearied  with  the  journey,  slept,  en- 
 tered into  the  boat,  was  stricken  with  blows  by  the  atten- 
 dants, was  scourged  by  Pilate,  received  the  spittle  of  the 
 soldiers,  who   piercing  with  the  spear  His  Side,  offered 
 vinegar  mingled  with  gall  to  His  Mouth :    yea  and  He 
 tasted  death,  suffering  the  Cross  and  other  contumelies  of 
 the  Jews.     All  these  things  they  declare  to  have  befallen 
 indeed  the  man,  but  to  be  referred  to  the  Person  of  the 
 Very  Son.     But  we  believe,  as  in  One  God  the  Father 
 Almighty,  Maker  of  all  things  visible  and  invisible,  so  too 
 in  One  our  Lord  Jesus  Christ  His  Son.    And  we  refuse  to 
 divide  Emmanuel  into  man  by  himself  and  into  the  Word 
 by  Himself:  but  knowing  that  the  Word  became  truly  Man 
 too  as  we,  we  say  that  Himself  the  Same  is  God  of  God, 
 and  in  human  wise  Man  as  we  of  a  woman.     And  we  as- 
 sert that  by  reason  of  the  ownness  of  the  flesh  He  suffered 
 indeed  infirmities,  yet  reserved  to  His  Nature  its  impassi- 
 bility, in  that  He  was  not  Man  alone  but  the  Same  there- 
 with also  God  by  Nature.     And  like  as  the  Body  was  His 
 own,  so  too  the  natural  and  blameless  passions  of  the  body 
 and  the  things  which  by  the  frowardness  of  some  were  put 
 upon  Him. 
 4  ^Traetu        He  suffered  without  suffering  ^  Who  did  not  therefore 
 i^above   tumble  Himself  that  He  might  only  be  like  us,  but  be- 
 p.  228      cause  (as  I  said  before)  He  had  reserved  to  His  Nature 
 superiority  to  all  these  things.     But  if  we  should  say  that 
 through  conversion  or  mutation  of  His  own  Nature  He  had 
 passed  into  the  nature  of  the  flesh*,  it  would  be  in  all  ways 
 t  This  most  carefully  guarded  language  of  S.  Cyril  is  not  the  effect  of  any 
 
Imjjasslhle  :   Himself  Unchanging.  233 
 
 necessary  for  us  eveu  against  our  will  to  confess  that  the  §  37. 
 Hidden  and  Divine  Nature  was  passible.  But  if  He  have 
 remained  unchanged  albeit  He  have  been  made  man  as 
 we,  and  it  be  a  property  of  the  Heavenly  Nature  that  It 
 cannot  suffer,  and  the  passible  body  have  become  His  own 
 through  the  union : — He  suffers  when  the  Body  suffers,  in 
 that  it  is  said  to  be  His  own  body,  He  remains  Impassible 
 in  that  it  is  truly  His  property  to  be  unable  to  suffer. 
 
 And  if  Emmanuel  have  been  glorified  through  suffering, 
 as  Himself  says  when  about  to  suffer  for  us  the  Precious 
 Cross,  Now  is  the  son  of  man  glorified,  why  do  they  not  s.  John 
 blush,  attributing  the  glory  of  the  Passion  to  a  man  hav-  '''"'  ' 
 ing  connection  only  with  Him  in  Equality  of  dignity  ?  for 
 as  they  deem.  He  connected  with  Himself  according  to  the 
 Will  and  Good-pleasure  of  the  Father  a  man  only  and 
 made  him  equal  to  His  own  glory,  and  permitted  that  by 
 like  name  he  should  be  styled  both  Christ  and  Son  and 
 God  and  Lord  :— hence  neither  is  the  Word  truly  Incar- 
 nate nor  was  He  at  all  made  man.  And  haply  to  call  the 
 holy  doctors  of  the  whole  world  false  and  liars,  will  do  no 
 harm  ?  for  either  let  them  say,  yea  rather  come  forward  and 
 prove  that  the  mode  of  connection  which  is  brought  in  by 
 
 necessity  arising  from  controversy  with  the  Unchangeable  Word  of  God  has 
 
 Nestorius,  but  of  a  mind  from  the  begin-  been   transformed    and   become   ought 
 
 ning  educated  in  careful  precision  of  else  than  He  was  from  the  beginning, 
 
 thought  and  utterance  as  regards  the  needs  does  He  at  one  time  utter  words 
 
 Mystery  of  the  Incarnation.    In  his  7th  befitting  man,  at  another  displays  deeds 
 
 Paschalhomily  (A. D.  420),  after  speak-  belonging  to  Godhead    alone,  in  order 
 
 ing  of  great  agricultural  distress  in  vari-  that  both   together  (rb  (Tvvajx<p6Tepov) 
 
 ous  degrees  of  severity  in  different  vil-  may  be  conceived  of ...  .  Sin,  as  sin- 
 
 lages  in  Egypt,  S.  Cyril  points  out  that  less  and  unknowingto  have  it  He  rightly 
 
 it  is  the  due  punishment  of  their  sin  and  rejects,  but  sutlers  His  body  and  His 
 
 speaks  of  the  proneness  to  pity  of  the  human  nature  to  suffer  what  belong  to 
 
 Only-Begotten,  and  that  He  is  God  and  the  nature   itself,  as  a  proof  that  He 
 
 Man  in  One.    See  a  passage  quoted  from  really  and  truly  bears  flesh  and  was 
 
 this  Homily,  above  p.  22"  note  n,  and  the  made  man,  according  to  the  Scriptures, 
 
 closing  words  of  the  extract,  "  For  the  But  since  (as  we  said  above)  it  behoved 
 
 Word  was  made  flesh,  as  saith  the  holy  Him  to  be  shewn  forth  as  God  even  in 
 
 Evangelist,  not  turned  mto  flesh;   for  flesh,  He  works  sometimes  what  belong 
 
 he  says  not  this,  but  called  Him  flesh,  to  God  and  says  to  them  who  see  Him, 
 
 instead  of  saying  in  full  man."  Horn.  If  ye  believe  7iot  Me,  i.e.  by  reason  of 
 
 Pasch.  vii.  102  d.  And  in  the  Thesaurus,  looking  on  a  man,  yet  believe  My  ivorks, 
 
 *'  It  was  then  the  aim  of  the  Incarnate  that  ye  may  know  and  believe  that  I  am 
 
 Word  to  shew  clearly  that  He  really  in   the  Father  and   the  Father  in  Me. 
 
 put  about  Him  flesh  and  has  been  made  Hence  the  things  said  and  wrought  in 
 
 man,  not  casting  away  the  being  God  God-befitting  wise  shew  that  the  Savi- 
 
 the  Word  :  for  it  was  not  possible  that  our  is  God  :  and  again  the  things  said 
 
 the  human  race  should  in  other  way  be  and  done  humanly  shew  that  He  is  of  a 
 
 saved.     Yet  lest  any  hearing  that  He  truth  man.     For  this  is  the  force  of  the 
 
 has  been  made  flesh  should  suppose  that  mystery."  Thes.  cap.  24  p.  231  abed. 
 
2oi  Union  true,  relation  tuitenahle. 
 
 SCHOLIA  tliem  has  the  force  of  incai'nation  and  that  that  is  that  the 
 Word  was  made  flesh ;  or  if  they  think  that  these  things 
 are  not  so,  why  do  they  invent  for  us  a  mode  of  uncon- 
 nected connection,  the  truth  being-  neglected  ?  whereas  it 
 would  be  fitting  that  they  should  say  that  the  Word  of  God 
 the  Father  was  united  to  our  humanity,  for  thus  in  His 
 own  flesh  is  He  conceived  to  have  suffered  what  belongs  to 
 man,  but  so  far  as  pertains  to  the  Nature  of  the  Godhead, 
 He  is  free  from  all  that  disturbs,  as  God. 
 
 And  that  by  speaking  of  reference  ^,  which  I  know  not 
 how  they  invented,  they  withdraw  Emmanuel  from  His 
 Glory  and  make  Him  barely  one  of  the  Prophets,  and  set 
 Him  amid  the  measure  of  the  many,  and  are  full  surely 
 caught  thus  doing,  I  will  prove,  giving  examples  from  the 
 Divine  Scripture. 
 
 There  once  murmured'^  in  the  wilderness  against  Moses 
 
 Ex.  xvi.  and  Aaron  the  people  of  Israel  saying,  Would  ive  had  diedj 
 striclxen  hy  the  Lord  in  Egijpt  when  we  were  sitting  at  the 
 flesh  2)ots  and  were  eating  bread  even  to  fulness.  Therefore 
 the  most  wise  Moses  says  (for  it  were  like  that  he  should 
 
 lb. 8.  reply  to  men  so  rashly  impatient).  But  who  are  we?  for 
 neithei'  against  us  is  your  murmur  lug  hut  against  God.  And 
 in  those  times  even  God  Almighty  used  to  reign  through 
 the  holy  Prophets  over  the  people  of  Israel,  but  they  in 
 this  too,  slack  of  courage  approached  the  Divine  Samuel 
 
 1  Sam.     saying,  Lo  thou  hast  grown  old  and  thy  sons  walk  not  in  thy 
 
 viii.  5.  i(iayg  and  noiv  set  over  us  a  Tcing  ivhich  may  judge  us  even  as 
 the  other  nations.     The  Prophet  felt  this  grievously  but 
 
 lb.  7.  Almighty  God  said,  Hear  the  voice  of  the  people  even  as  they 
 have  spoken  to  thee,  for  not  thee  have  they  rejected  hut  Me 
 they  have  rejected  that  I  should  not  reign  over  tliem. 
 
 And  elsewhere  too  has  Christ  said  to  the  holy  Apostles, 
 
 S.  John    JIq  ifjjio  receiveth  you  hath  received  Me  :  and  He  promis- 
 
 xiii   20  * 
 
 eth  that  He  will  address  the  merciful  before  His  Tribunal, 
 
 S.  Matt.  Gome,  ye  hlessed  of  My  Father,  receive  the  kingdom  pre- 
 pared for  you  fro')n  the  foundation  of  the  world.     And  ac- 
 
 "  Probably  avacpopa,  which  S.  Cyril        "  See  the  same  illustrations  in  the 
 
 uses  several  times  in  the  Quod  Units  est  treatise  Quod  XJmis  est  Christus  below, 
 
 Christus,  below  pp.  255,  257  &c.,  and  es-  p.  259. 
 pecially  on  this  very  subject,  p.  259. 
 
The  Word  One,  sufifered  in  the  fleslij  Impassihlc.    235 
 
 kuowledging  as  His  own^  their  righteous  ways   towards     §  37. 
 those  to  whom  they  had  dealt  kindly,  He  says,  In  that  ye  ariter 
 did  it  to  one  of  these  least,  to  Me  did  ye  it.  ^*^40* 
 
 Lo  in  these  instances  is  clearly  recognized  the  mode  of 
 reference  of  what  kind  it  is.  The  people  of  Israel  were 
 murmuring  against  Moses  and  Aaron  and  the  matter  had 
 reference  to  God,  yet  were  Moses  and  Aaron  men  as  we. 
 In  the  same  way  too  will  you  conceive  as  to  the  others 
 whereof  we  have  just  made  mention,  yet  were  some  (as  I 
 said  before)  holy  men  and  worthy  of  admiration,  yet  men 
 as  we.  Is  it  then  in  this  way  that  the  man  too  who  is  con- 
 nected (as  they  call  it)  with  God  the  Word,  will  have  refe- 
 rence of  his  sufferings  to  Himward  ?  And  how  will  he  not 
 now  be  mere  man  and  apart  and  nought  else  ?  Hence 
 Emmanuel  is  not  truly  God,  is  not  Only-Begotten  Son,  is 
 not  God  by  Nature. 
 
 Why  then  was  no  one  of  the  rest  honoured  by  God  the 
 Word  with  equality  of  dignity  or  of  sway,  but  they  con- 
 tend that  this  man  alone  obtained  all  things  equal  ?  speci- 
 ally seeing  that  God,  the  Saviour  of  all  men,  judgeth  not  S.  John 
 according  to  the  2>erson  hut  righteous  judgement,  as  Himself 
 maketh  mention.  Why  then  doth  He  co-sit  Alone?  how 
 will  He  come  as  Judge,  with  Angels  waiting  on  Him  ? 
 why  is  He  Alone  worshipped  as  well  by  us  as  by  the  spirits 
 above  ? 
 
 But  in  good  truth  it  is  so  (says  he),  for  we  find  that  thou 
 also  dost  the  same,  for  thou  confessest  that  He  suffered, 
 in  that  thou  attributest  to  Him  the  sufferings  of  the  flesh, 
 albeit  thou  keepest  Him  impassible  as  God. 
 
 But  WE,  good  sirs,  (shall  I  say)  having  first  united  to 
 the  Word  the  human,  have  to  the  flesh  allotted  the  suffer- 
 ings, have  kept  Him  impassible  as  God :  for  though  He 
 hath  become  as  we,  yet  are  we  cognizant  of  His  God-be- 
 fitting Excellence  and  of  His  Supreme  Endowments. 
 
 Hence  first  putting  the  Union  as  a  basis  and  foundation 
 to  the  Faith,  we  confess  that  He  suffered  in  the  flesh,  that 
 He  remained  again  superior  to  suffering  in  that  He  pos- 
 sesses Impassibility  in  His  own  Nature.     But  if  we  are 
 
236     God  sujjerlor  to  suffering,  suffered  in  His  Manhood. 
 
 SCHOLIA  diligent  to  put  apart  God  and  Man,  severing  the  Natures 
 f'o.vatpopav  One  from  another,  and  then  say  that  in  reference  ^  only  does 
 
 the  Word  of  God  make  His  own  what  have  befallen  His 
 S.  Matt.   Body;    He  That  is  born  of  the  holy  Virgin,  Emmanuel, 
 
 ivhich  is,  interp-eted,  With  us  is  Godj,  will  haply  have  but 
 
 the  measure  of  Moses  and  Aaron. 
 
 Thus  even  though  He  say  through  the  holy  Prophets, 
 Isa.  1.  6.   My  Back  have  I  given  to  scourges,  My  Cheelis  to  hloivs,  My 
 
 Face  I  turned  not  from  the  shame  of  spittings,  and  again, 
 Ps,  xxii.  They  dug  My  Hands  and  My  Feet,  tliey  told  all  My  Bones, 
 Ps.  ixix.  f^iid  again,  They  gave  for  My  meat  gall  and  for  My  thirst 
 ^^'  they  gave  Me  to  drinlc  vinegar  :  we  shall  allot  all  these  things 
 
 to  the  Only-Begotten  Himself,  Who  suffered  Economically 
 Isa.  liii.    in  the  flesh  according  to  the  Scriptures  (for  with  His  ivheal 
 
 were  WE  healed,,  and  Himself  hath  been  lueahened  because  of 
 
 our  sinsj,  yet  do  we  know  that  He  is  Impassible  by  Nature. 
 
 For  if  (as  I  just  said)  Himself  is  Man  alike  and  God,  with 
 
 reason  do  the  SuflFerings  belong  to  His  Manhood,  His  own 
 
 as  God  is  it  to  be  conceived  of  as  superior  to  suffering. 
 
 Thus  minded  shall  we  be  pious  and  through  such  right 
 
 Phil.  iii.    thoughts  advancing,  we  shall  attain  unto  the  prize  of  our 
 
 high  calling  in  Christ   Jesus,   through  Whom  and  with 
 
 Whom  to  God  the  Father  be  glory  with  the  Holy  Ghost 
 
 unto  ages  of  ages,  Amen. 
 
The  Bible  our  Food.     Ifeafhcn  errors.  237 
 
 THE  SAME 
 
 THAT  CHRIST  IS  ONE 
 
 by  way  of  disunite  ui'ith  Hermias 
 
 Wrong  thought  of  Clhrist  either  before  the  Incarnation  or  when  Incarnate. 
 Nestorius.  If  Virgin  not  Mother  of  God,  Christ  not  God.  Objection  to 
 the  word  "  was  made."  He  takes  ours,  gives  us  His.  Meaning  of  name 
 "  Christ."  The  Incarnation  gives  to  the  Son  names  no  longer  common 
 to  the  Father  and  the  Holy  Ghost.  „  Connection.,,  „  Reference, ,, 
 ai'a<popd.  Not  Two  Natures  after  the  Incarnation  :  yet  no  confusion.  The 
 Burning  Bush  a  type.  Union.  Phil.  ii.  5 — 9.  The  "emptying."  A  man 
 not  "made  man."  2  Cor.  i.  19.  „  Connection  „  undoes  union.  "Yes- 
 terday To-day  and  for  ever."  S.  John  i.  29—31 :  S.  Matth.  xiv.  32,  xiii.  41 , 
 avdpooircuos.  The  Incarnate  Son  called  in  O.T.  "  the  glory  of  the  Lord." 
 Objections  put  forward :  Sanctifier  and  sanctified,  received  glory  and 
 exalted,  learning  obedience  and  forsaken,  fear  of  death,  weariness,  sleep, 
 advancing  in  wisdom.  Perfect  through  sufferings.  Impassible  yet  "  suf- 
 fered in  the  flesh."  2  Cor.  xiii.  3,  4.  Equality  of  honour  involves  duality. 
 S.  John  ill.  16.  Phil.  ii.  5—11.  S.  John  xvii.  5,  vi.  38.  S.  Matth.  xxviii.  19. 
 1  Cor.  i.  22 — 25.  Suffering  in  the  flesh.  One  Son  begotten  from  Eternity 
 from  forth  the  Father,  in  the  last  times  born  of  a  woman. 
 
 A.  Thebe  shall  no  satiety  of  holy  teachings  ever  come  to 
 them  who  are  truly  sound  in  mind  and  who  have  gathered 
 the  life-giving  knowledge  into  their  understanding.     For 
 
 it  is  written,  Not  by  bread  alone  shall  a  man  live  but  by  s.  Matth. 
 every  word  that  goeth  forth  through  the  mouth  of  God.     For  ^^"^' 
 the  mind's  nourishment  and  spiritual  bread  ivhich  stayeth  Ps.  civ. 
 man's  heart,  as  is  sung  in  the  book  of  Psalms,  is  the  word  ^** 
 which  is  from  God. 
 
 B.  You  say  well. 
 
 A.  The  wise  therefore  and  eloquent  among  the  Greeks 
 admire  elegancy  of  speech,  and  good  language  ^  is  among  '  rb  ehr)- 
 their  chiefest  aims  and  they  make  their  boast  in  mere  re-  "^"^^'^ 
 finements  of  words  and  revel  in  bombast  of  language  :  and 
 their  poets  have  for  their  material  falsehood,  wrought  by 
 proportions  and  measures  unto  what  is  graceful  and  tune- 
 ful ;  but  of  the  truth  they  reck  full  little,  sick  with  a  scar- 
 city of  right  and  profitable  doctrine,  I  mean  regarding 
 God  Who  is  by  Nature  and  truly,  yea  rather  as  the  most 
 
238'  Errors  of  heretics  worse.     Arums,  and 
 
 Christ  holy  Paul  says,  They  became  vain  in  their  imaginations  and 
 fi-'^i'  ^^^'^^*^'  ^^6^^''^  void  of  understanding  was  darkened.  8aying 
 that  they  ivere  ivise  they  became  foolish  and  changed  the  glory 
 of  the  Incorruptible  God  into  the  likeness  of  the  image  of  cor- 
 ruptible man  and  of  birds  and  four-footed  beasts  and  creep- 
 ing things. 
 
 B.  True,  verily  of  tliem  said  God  by  the  voice  of  Isaiah, 
 Is.  xliv.    Know  ye  that  their  heart  is  ashes  and  they  are  deceived. 
 
 A.  Thus  much  for  them  :   but  they  who  have  become  in- 
 cf.  Isaiah  ventors  of  vmholy  heresies,  profane  and  apostate  and  en- 
 larging their  unbridled  mouth  against  the  Divine  glory 
 
 cf.  Acts  and  uttering  things  perverted,  will  be  caught  as  having  of 
 their  folly  slipped  into  charges  not  slighter  than  those  of 
 the  infatuation  of  the  Greeks   or  haply  into   charges  even 
 
 2  S.Pet.    surpassing  theirs.     For  it  were  better  for  them  not  to  have 
 "■  "  '   ■"  knoivn  the  ivay  of  truth  than  having  known  it  to  ttirn  back 
 
 from  the  holy  commandment  given  to  them  :  for  the  true  pro- 
 verb hath  come  to  them,  The  dog  returned  to  Ids  own  vomit, 
 and.  The  washed  sow  to  the  imlloiuing  in  the  mire.     For  they 
 parted  amongst    themselves    the    charges    of  blasphemy 
 against  Christ  and  like  fierce  and  bitter  wolves  they  waste 
 the  flocks  for  which  Christ  died,  and  despoil  what  is  His, 
 Hab.  ii.    multiplying  to  themselves   that  lohich  is  not  theirs,  as  it  is 
 ^'ox  collar,  Written,  and  weighting  their  yoke^  heavily,  of  whom  may  be 
 i^s'.John  ^^^^  with  much  reason,  They  ivent  out  from  us  but  they  were 
 ii.  19.        iiqI  qJ  ,fig^ 
 
 B.  Sui'ely. 
 
 A.  Seasonably  does  our  discourse  contend  about  such 
 things.  For  some  in  their  lack  of  understanding  do  bring 
 down  the  Only-Begotten  Word  of  God  from  His  Supreme 
 Excellence  and  lower  Him  from  Equality  with  God  the  Fa- 
 ther, afiirming  that  He  is  not  Consubstantial,  nor  liking  to 
 crown  Him  with  an  Identity  Exact  and  of  Nature  :  others 
 going  as  it  were  along  the  same  road  with  these  and  fall- 
 Prov.  ix.  ing  into  the  snare  of  death  and  pitfall  of  Hades  turn 
 
 3  ^apevd'  aside  ^  the  mystery  of  the  Economy  with  flesh  of  the  Only- 
 Begotten  and  pvirsue  a  folly  fraternal  (so  to  speak)  with 
 the  former.  For  the  one  will  be  caught  dragging  down 
 as  it  were  (so  far  as  in  them  lies)  from  the  heights  of  His 
 
 vvovci 
 
theij  who  hiame  Incarnation  and  miscall  B.  Virgin.     239 
 
 Godhead  tlie  Word  sprung  of  God  the  Father  ere  jet  In-   Is  One 
 carnate;  the  others  have  elected  to  make  war  with  Him 
 Incarnate^  well-nigh  finding  fault  (daring  ones  !)  with  His 
 Pitying   grace,   maintaining    forsooth    that   it    counselled 
 not  well  for  that  He  underwent  flesh  and  the  measures  of 
 our  emptiness,  i.  e.  was  made  man  and  was  seen  on  earth  Bar.  iii. 
 cmd  conversed  loith  men  though  God  by  Nature  and  co- 
 seated  with  the  Father. 
 B.  You  say  rightly. 
 
 A.  God-inspired  Scripture  therefore  will  cry  out  against 
 the  unlearning  of  them  both,  setting  forth  to  us  the  truth 
 and  shewing  that  feeble  and  of  none  account  is  their  speech, 
 and  establishing  on  the  path  of  the  Godhead  them  who 
 are  used  to  view  with  subtil  and  accurate  eye  of  under- 
 standing the  Mystery  thereof.  But  who  they  will  be  who 
 in  unhallowed  wise  debase  the  so  august  and  ineffable 
 Economy  of  the  Saviour  (for  you  seem  to  be  in  no  small 
 degi-ee  troubled  about  this  very  thing)  I  would  fain  ask 
 you. 
 
 B.  You  testify  rightly, /or  with  jealousy  am  I  jealous  for  i  Kings 
 tlie  Lord,  and,  yet  more,  goaded  am  I  distraught  and  that  ^'^'  * 
 exceedingly.     And  I  fear  when  I  look  whither  their  words 
 
 will  end.  For  they  adulterate  the  faith  that  was  delivered 
 to  us,  using  the  inventions  of  the  new-seen  dragon  and 
 pouring  like  venom  into  the  souls  of  the  simpler  certain 
 frigid  and  perverse  things  and  full  of  infatuation. 
 
 A.  But  who  is  this  new-seen  dragon  and  what  his  triflings 
 against  the  doctrines  of  the  Truth  tell  to  me  who  ask. 
 
 B.  The  new-seen  dragon,  this  crooked  one  and  who  has 
 his  tongue  drunk  with  venom,  who  ail-but  bids  farewell  to 
 the  tradition  of  the  initiators  of  the  world,  yea  rather 
 to  all  the  God-inspired  Scripture,  and  who  innovates 
 what  seems  good  to  him  and  says  that  the  holy  Virgin  is 
 not  Mother  of  God,  but  mother  of  Christ  and  mother  of 
 man,  bringing  in  moreover  other  things  discordant  and 
 senseless,  upon  the  right  and  sincere  doctrines  of  the  Ca- 
 tholic Church. 
 
 A.  You  say  (I  ween)  Nestorius,  for  I  understand,  but  I  do 
 
240  The  Virgui's  Son  God  made  man. 
 
 Christ  not  know,  my  friend,  the  actual  state  of  his  words  :  how 
 
 does  he  say  that  the  holy  Virgin  is  not  Mother  of  God  ? 
 Nest,  B.  She  bare  not  (he  says)  God  :  for  the  Word  was  before 
 
 Merc.V"  ^^^  ^^^'  y®^  rather  before  every  age  and  time,  Co-eternal 
 55  Bal.     ^itij  Qq^  the  Father. 
 
 A.  They  will  therefore  manifestly  deny  this  too,  that  Em- 
 manuel is  God,  and  to  no  purpose  as  it  seems,  does  the 
 
 S,  Matth.  Evangelist  interpret  the  name  saying,  Which  is  interpreted, 
 
 !•  23.        '\YlfJt,  lis  is  God,  for  thus  did  God  the  Father  clearly  affirm 
 
 through  the  voice  of  the  Prophet  that  He  was  to  be  called 
 
 Who  has  been  born  of  the  holy  Virgin  after  the  flesh,  as 
 
 God  Incarnate. 
 
 B.  Yet  it  appears  to  them  to  be  not  so,  but  they  would 
 see  Schol.  say  that  with  us  is  God  or  the  Word  out  of  God,  in  the 
 
 ''  way  of  succouring  us  :  for  He  hath  saved  all  under  heaven 
 
 through  him  who  was  born  of  woman. 
 
 A.  And  was  He  not  (tell  me)  with  Moses  too  freeing 
 
 Israel  from  the  land  of  the  Egyptians  and  the  tyranny  there, 
 
 Ps-    .      in  a  strong  hand  and  a  high  arm,  as  it  is  written  ?    shall  we 
 cxxxvi. 
 
 12.  not  find  Him  after  this  also  saying  clearly  to  Joshua,  Aiid 
 
 °^  ^*  '■  ■  as  I  VMS  with  Moses  so  will  I  be  with  thee  too  ? 
 
 B.  True. 
 
 A.  Why  then  was  none  of  these  called  Emmanuel,  but  the 
 name  befitted  Him  alone  Who  was  wondrously  born  after 
 the  flesh  of  a  woman  in  the  last  times  of  the  world  ? 
 
 B.  How  then  shall  we  deem  that  God  has  been  born  of  a 
 woman  ?  that  the  Word  partook  of  Being,  in  her  and  from 
 forth  her  ? 
 
 ■»  e'lKaio-  A.  Away  with  so  frigid  ill-advice  *  !  For  these  are  the 
 ill-counl  words  of  One  who  wanders,  and  of  a  mind  diseased  with 
 a  turning  aside  to  what  it  ought  not,  to  think  that  the  In- 
 effable Being  of  the  Only-Begotten  has  become  fruit  of 
 flesh :  He  was  as  God  Co-Eternal  with  the  Father  Who 
 begat  Him  and  IneSably  begotten  of  Him  by  Nature. 
 But  to  those  who  would  know  clearly  how  and  in  what 
 manner  He  appeared  in  likeness  to  us  and  became  man, 
 the  Divine  Evangelist  John  will  make  it  known,  saying, 
 S.John  i.^«fi  tlie  Word  was  made  flesh  and  tahernaded  in  us  (and 
 
 14. 
 
Was  made,  said  of  God_,  means  not  change.         241 
 
 lue  saw  Ris  glory,  {the  glory  as  of  the  Only-Begotten  of  the   is  One 
 Father)  full  of  grace  and  truth. 
 
 B.  Yet  if  the  Word  has  become  (they  say)  flesh,  no 
 longer  hath  It  remained  Word  but  hath  left  being  what 
 It  was. 
 
 A.  Verily  this  is  jugglery  ^  and  humbug  ^  and  the  inven-  5  repepela. 
 tions  of  a  mind  beside  itself  and  nought  else.     For  they    '^'""'^ 
 (it  appears)  are  supposing  that  the  word  Was  made  ^  indi- "  e^eVero 
 cates  as  of  unavoidable  necessity,  turning  and  change. 
 
 B.  Yes  (they  say),  and  they  moreover  confirm  their  affir- 
 mation, taking  proofs  out  of  the  God-inspired  Scripture  it- 
 self.    For  it  has  been  somewhere  said  (he  says)  of  Lot's 
 
 wife  that  she  was  made   a  inllar  of  salt,  and  besides  of  Gen.  xLx. 
 Moses'  Rod  that  he  cast  it  on  the  ground  and  it  was  made  g^  j^  3 
 a  serpent.     For  in  these  cases  a  change  of  nature  took 
 place. 
 
 a.  Therefore  when  certain  sing.  And  the  Lord  was  made  to  Ps,  xciv. 
 tne  a  refuge,  and  again,  0  Lord,  Thou  weet  made  a  refuge,  to  p7.  xc.  1. 
 lis  in  generation  and  generation,  what  now  will  they  say  *  ? 
 hath  He  Who  is  hymned,  letting  go  His  being  God, 
 passed  by  a  change  into  being  a  refuge,  and  removed 
 He  by  Nature  into  something  other  than  what  He  was  at 
 first? 
 
 B.  How  is  such  a  thing  not  incongruous  and  unbefitting 
 Him  Who  is  by  Nature  God  :  for  being  by  Nature  without 
 change.  He  abideth  full  surely  what  He  was  and  ever  is, 
 even  though  He  be  said  to  be  made  a  refuge  to  any  ? 
 
 A.  You  spoke  most  excellently,  and  very  right.  Hence 
 he  mention  of  God  being  brought  forward,  if  Was  made 
 
 [be  said  by  any  body,  how  is  it  not  unlearned  and  unholy 
 xceedingly  to  suppose  that  it  means  change,  and  not  ra- 
 her  to  strive  to  conceive  of  it  in  some  other  way,  and  to 
 
 iurn  in  wisdom  to  what  most  especially  befits  and  is  con- 
 ruous  to  the  Unchangeable  God  ? 
 
 B.  How  then  do  we  say  that  the  Word  was  mad^  flesh,  pre- 
 
 a  The  two  texts  quoted  here  were  used  /xfvos,  Heb.  i.  4),  against  their  misin- 
 
 igainst   the  Arians  by   S.  Athanasius,  terpretations  of  it  (against  Arians,  i  fin. 
 
 0  vindicate  the  use  of  the  same  word,  pp.  2G8  sqq.  O.T.),  as   S.  Cyril  used 
 
 yiviTo,  yiv6ixevos  (in  KpdTrwv  yiv6-  them  here  against  Nestorian  quibbles. 
 
242  God  horn  man  to  enrich  man. 
 
 Christ  serving  to  It  ever  Uncliangeableness  and  witliout-turning, 
 as  Its  own  and  Essentially  innate  to  It  ? 
 
 A.  The  all-wise  Paul,  the  steward  of  His  mysteries,  the 
 8  hpov-     Priest  ^  of  the  Gospel  preachings,  will  make  it  clear  say- 
 
 Phil.  ii.  iiig,  Be  ye  thus  minded  each  one  m  yourselves  according  to 
 ivhat  was  in  Christ  Jesus  also,  Who  being  in  the  Form  of 
 God  held  not  the  being  Equal  to  God  a  thing  to  seize,  yet 
 emptied  Himself  taldng  bondman' s  form ,  made  mi  Wceness  of 
 men,  and,  found  in  fashion  as  a  man,  humhled  Himself,  made 
 obedient  unto  death,  the  death  of  the  Gross.  For  His  Only- 
 Begotten  Word  albeit  God  and  out  of  God  by  Nature,  the 
 
 Heb.  i.  3.  Briglitness  of  the  glory  and  the  Imj^ress  of  the  Person  of  Him 
 Who  begat  Him,  was  made  man  and  that  not  turned  into 
 flesh,  or  undergoing  commingling  '^  or  mixture  or  ought 
 else  of  such  like,  but  rather  abasing  Himself  unto  empti- 
 
 ib.  xii.  2.  ness,  and /or  the  joy  set  before  Him  despising  shame  and  not 
 dishonouring  the  poverty  of  the  human  nature.  For  He 
 willed  as  God  to  render  the  flesh  which  is  holden  of  death 
 and  sin,  superior  to  both  death  and  sin,  and  to  restore  it  to 
 what  it  was  in  the  beginning,  having  made  it  His  own, 
 not  (as  some  say)  soulless  but  ensouled  with  intellectual 
 
 above  p.    soul :  yet,  not  disdaining  to  go  along  the  path  hereto  be- 
 fitting, He  is  said  to  undergo  a  birth  like  ours,  abiding 
 what  He  was.     For  He  has  been  born  in  wondrous  wise] 
 according  to  flesh  of  a  woman :  for  no  otherwise  was  iti 
 possible  that  He  being  God  by  Nature  should  be  seen  by) 
 them  on  earth  than  in  likeness  of  ns,  the  Impalpable  and ' 
 without  body,  yet  Who  thought  good  to  be  made  man  and 
 in  Himself  Alone  to  shew  our  nature  illustrious  in  the 
 dignities  of  Godhead  :  for  He  the  Same  was  God  alike  and 
 
 Phil.  ii.    man,  and  in  likeness  of  man,  in  that  herewith  He  was  alsc 
 
 ib.  8.        God,  but  m  fashion  as  a  man.     For  He  was   God  in  ap- 
 
 i"  t)  (pvpixhv  t)  KpacTLv.   (pupixhs  implies  other  Fathers  put  together  in  p.  48  note? 
 
 the   commingling  of  a   dry   substance  hO.T.)-  S.  Cyril  himselfin  his  writings' 
 
 with   a  moist,  as  in  kneading :  Kpacris  on  the  Incarnation  denies  it  in  the  sense  I 
 
 the  blending  of  two  liquids  togetlier  so  which  ApoUinaris'  error  was  importing 
 
 as  to  form  a  compound.  S.  Cyril  ob-  into  the  word:   he  uses  the  expression  i 
 
 serves  (ag.  Nest.  i.  §  3  above  pp.  16,  17)  of  mixing  to  express  the  intensity  of  the 
 
 that  some  of  the  older  Fathers  had  used  union  of  God  the  Son  with  us,  below 
 
 the  word  Kpacris  (see  TertuUian's  use  p.  250  note  i.  , 
 
 of  it  Apol.  i.  21  and  the  passages  of  the  m 
 
Made  flesh,  man  :  sin  and  curse  to  undo  them.     243 
 
 pearance  as  we,  and  in  bondman's  form  tlie  Lord,  for  tlius   is  One 
 do  we  say  that  He  was  made  flesh. 
 
 Therefore  do  we  afSrm  that  the  holy  Virgin  is  also 
 mother  of  God. 
 
 B.  Does  it  like  yoa  that  arraying  their  words  against 
 yours  we  make  a  subtler  scrutiny  of  the  conceptions,  or 
 shall  we  yield  it  simply  to  your  word  that  the  matter  has 
 been  well  apprehended  ? 
 
 A.  Irreprehensible  as  I  deem  is  all  that  will  be  said  by 
 us,  wisely  and  skilfully  and  not  repugnant  to  the  God-in- 
 spired Scriptures.     But  say,  yourself  too,  what  seems  good 
 
 to  you:  for  a  counter-plea^  will  beget  something  profit-  ^«''Tfo-- 
 able. 
 
 B.  The  Divine  Paul  writes  (they  say)  of  the  Son  as  hav- 
 ing BEEN  MADE  both  curse  and  sin  ^ :  for  he  says.  Him  that  2  Cor.  v. 
 knew  not  sin  He  made  for  our  saJces  sin,  and  again,  Christ  Gal.  iii. 
 redeemed  us  from  the  curse  of  the  Jaw,  made  for  our  salces  a 
 curse.     They  say  that  He  was  not  made  actual  curse  and 
 
 sin,  but  the  holy  Scripture  is  indicating  hereby  something 
 
 else :  thus  they  say  that  And  the  Word  was  made  flesh  is  S.John  i. 
 
 conceived  of  by  us. 
 
 c  Although  (as  said  above  p.  24  note  ing,  they  say  that//«e  Word  was  so  made 
 
 q)  Andrew's  chief  objection  to  S.  Cyril's  flesh,  as  He  may  be  said  to  be  made 
 
 iirst  cliapter  lay  in  misunderstanding  curse  and  sin.     How  ought  they  not, 
 
 S.  Cyril's  term,  "  She  Imth  borne  after  being  men  of  sense,  to  have  seen,  that 
 
 the  flesh,"  applied  to  tire  second  Gene-  the  blessed  Evangelist  having  put,  Was 
 
 ration,  viz.  the  temporal  one,  of  God  made,   removes   all    suspicion   of   any 
 
 the  Son,  still  he  very  briefly  touches  change,  by  subjoining  immediately,  ^nrf 
 
 on,  what  was  Theodoret's  main  objec-  tabernacled  in  us  ? 
 
 tion,  the  risk  of  Apolinarianism.     An-  "  In  another  way  too  it  is  absurd  to 
 
 drew  closes   his   objection  with    these  venture  to  say,  that  the  Word  was  so 
 
 words,  "Besides,  if  we  apply  ourselves  made  flesh,  as  He  is  said  to  have  been 
 
 to  the  words  without  examination,  we  made   curse  and  sin  (for  He  has  not 
 
 shall  be  imagining  both  a  change  of  the  been  made  curse's  very  self,  nor  yet  sin), 
 
 Word  and  a  passing  into  flesh,  and  thus  but  being  Righteous  He  ivas  reckoned 
 
 we   shall   suppose   that   He  has  been  among   the   transgressors,   in   order  to 
 
 made  both  sin  and  curse,  except  we  give  bring  sin  to  nought :  and  He  Who  bless- 
 
 heed  to  what  precedes  and  follows  and  eth  the  creation  has  been  called  a  curse, 
 
 to  the  usage  of  the  Scripture.    Moreover  in  order  to  undo  our  curse  and  rid  from 
 
 that  the  Word  was  made  flesh,  v/e  shall  sentence   them  that   believe  on  Him. 
 
 duly  take  of  the  tabernacling  in  flesh,  Hence  He  has  not  been  made  of  a  truth 
 
 according  to  the  sense  of  the  Gospels."  curse  and  sin  but  has  been  called  so,  to 
 
 S.  Cyril  replies,  '•  Seeing  that,  on  the  bring  to  nought  curse  and  sin. 
 
 Evangelist  saying.  The  Word  was  made  "  Hence  if  He  have  thus  been  made 
 
 flesh,  they  say  that  they  are  afraid  lest,  flesh.  He  hath  brought  to  nought  the 
 
 the  word  teas  made  retaining  its  proper  flesh,  just  as  He  hath  curse  and  sin,  and 
 
 meaning,  some  change  be  conceived  of  hath  neither  been  made  man  nor  been 
 
 as  taking  place  regarding  the  Divine  in  truth  incarnate:  but  in  mere  sem- 
 
 Nature  of  the  Word  ;  I  applaud  their  blance  is  the  mystery  and  in  bare  names 
 
 fear,  but  marvel  that  drawing  aside  the  is  the  plan  of  the  Incarnation  seen." 
 
 word  and  its  true  and  necessary  mean-  p.  159  c  d  and  161  d  e  162  a. 
 
 R  2 
 
 14. 
 
244  His  the  Body,  His  too  all  that  is  its. 
 
 Christ       A.  And  verily  as  in  saying  that  He  was  made  a  atrse  and 
 
 sin,  so  this  that  He  was  made  Jlesh  introduces  with  it  and  has 
 
 1  irpoavi-  in  its  horizon  ^  the  conception  of  what  follows  thereupon. 
 
 coining  to      B.  How  Say  you  ?    for  when  one  says  of  Him,  He  that 
 
 front  of  it  knows  not  sin  has  been  made  sin  for  us,  and  has  bought 
 
 from  the  curse  of  the  law  also  them  who  were  under  the 
 
 law,  MADE  for  their  sakes  a  curse,  how  should  one  doubt 
 
 that  this  is  in  the  times  wherein  the   Only-Begotten  was 
 
 Incarnate  and  made  man  ? 
 
 A.  It  introduces  therefore  with  the  mention  of  the  In- 
 carnation the  things  too  that  on  account  thereof  are  eco- 
 nomically brought  upon  Him  Who  underwent  the  voluntary 
 emptying,  as  are  hunger  and  weai'iness.  For  as  He  would 
 not  have  been  wearied  Whose  is  all  might,  neither  would 
 He  have  been  said  to  hunger.  Himself  the  Food  and  life 
 of  all,  had  He  not  made  His  own  the  body  whose  nature 
 it  is  to  hunger  and  be  weary '' :  so  neither  would  He  ever 
 have  been  numbered  among  transgressors  (for  thus  do 
 we  say  that  He  was  made  sin  ^),  He  would  not  have  been 
 MADE  a  curse,  enduring  the  cross  for  our  sakes,  had  He 
 not  been  made  flesh,  i.  e.,  been  Incarnate  and  made  man, 
 enduring  generation  like  ours  in  human  wise,  that  I  mean 
 through  the  holy  Virgin. 
 
 B.  I  assent,  for  you  deem  aright. 
 
 ••  See  S.  Athanasius  against  the  Arians  eeiving  our  infirmities,  He  is  said  to  be 
 
 iii.  §  30—35  pp.  442—450  O.T.  infirm  Himself,  though  not  Himself  in- 
 
 e   Elsewhere    S.Cyril    says,   "For  firm,  for  He  is  the  Power  of  God  :  and 
 
 Christ  u'cis  made  for  us  sin,  as  it  is  Hehecanie  sin  for  iis  unAa  curse,  though 
 
 written.     And  surely  not  guilty  of  sin  not  having  sinned  Himself  but  because 
 
 (for  we  are  not  wont  so  to  wander  in  He  Himself  bare  our  sins  and  our  cjir^f, 
 
 mind)  seeing  that  He  had  no  knowledge  so  &c."     Agst  Arians,  ii.  55  fin.  p.  359 
 
 of  transgression,  being  God  by  Nature  O.T.  Similarly  S.  Cyril,  "  As  therefore 
 
 and  beaming  forth  of  God  the  Father.  He  is  said  to  have  been  infirm  though 
 
 But  because  He  has  been  made  a  sacri-  not  infirm  (for  He  is  the  Power  of  God), 
 
 fice  for  sin  (for  Christ  our  Passover  was  because  He  bare  our  infirnritivs,  and  the 
 
 sacrificed  for  us),  therefore  do  we  say  that  Divine  Scripture  says  that  He  has  been 
 
 He  was  made  sin  also."     Glaph.  349  c.  made  a  curse,  not  meaning  that  He  has 
 
 And  in  commenting  upon  Hosea  iv.  8,  been  actually  transmade  into  a  curse, 
 
 They  eat  the  sin  of  Mi/  people,  S.  Cyril  but  that  He  "bare  the  curse  for  us,  and 
 
 says,  "  A  kid  therefore  of  the  goats  was  again  He  is  said  to  have  been  made  sin, 
 
 wont  to  be  sacrificed  for  sin,  wherefore  not  as  forgetful  of  His  own  Nature  nor 
 
 the  sacrifice  itself  was  also  called  sin."  passing  into  sin   IVho  knew  it  not,  but 
 
 in  xii  Proph.  71  b.     But  the  two  expla-  because  He  took  on  Him  our  sins,  as  it  is 
 
 nations  of  being  made  sin  may  be  but  written,  in  His  body  on  the  Tree,  so " 
 
 two  aspects  of  what  the  Holy  Ghost  tells  &c.  Thes.  cap,  15  p."  1C2  e,  see  also  cap, 
 
 us  in  these  words.  32  p.  276  e. 
 
 S.  Athanasius  says,  "For  as  by  re- 
 
Made  f[esh.  =  lorn :  else  all  is  lost.  245 
 
 A.  Itis  witliout  understanding  mother  respects  too  to  think   is  One 
 and  to  say  that  the  Word  was  in  such  soi't  made  flesh  as 
 
 He  WAS  MADE  a  atrse  and  sin. 
 
 B.  What  way  do  you  mean  ? 
 
 A.  Was  He  not  accursed  that  He  might  undo  the  curse  and 
 did  not  the  Father  make  Him  sin  that  He  might  end  sin  ? 
 
 B.  Thus  do  they  too  say. 
 
 A.  Therefore  if  it  is  true,  as  it  is  understood  by  them  to 
 
 mean  rightly,  that  the  Word  has  in  such  sort  been  made  see  above, 
 flesh,  as  He  has  been  made  both  curse  and  sin ;  i.  e.  to  the 
 destruction  of  the  flesh  ;  how  will  He  render  it  incorrupti- 
 ble and  indestructible,  as  having  achieved  this  in  His  own 
 Flesh  first  ?  for  He  did  not  leave  it  to  remain  mortal  and 
 under  decay,  Adam  transmitting  to  us  the  punishment 
 for  the  transgression,  but  rather  as  the  flesh  of  the  uncor- 
 ruptible God,  Own  and  His  ^,  rendered  it  superior  to  death  2  lUav 
 and  to  decay.  eouroO 
 
 B.  You  say  well. 
 
 A,  The  sacred  Scripture  somewhere  says,  that  the  first  1  Cor.  xv. 
 man,  i.  e.  Adam,  was  made  a  living  soul.  Him  that  was  after, 
 i,  e.  Christ,  a  quickening  spirit.  Do  we  then  say  that  as 
 for  the  destruction  of  curse  and  sin  He  was  made  curse  and 
 sin,  so  that  for  the  overthrow  of  being  a  living  soul  was  He 
 made  a  quichening  spirit?  for  they  twisting  into  what  is  in- 
 congruous the  force  of  made,  say  that  He  was  in  such  wise 
 made  flesh,  as  He  was  made  both  curse  and  sin.  We  must 
 therefore  take  away  the  Incarnation,  or  being  made  man, 
 of  the  Word.  Which  when  it  is  received  as  a  verity,  gone 
 is  the  whole  plan  of  the  Mystery ;  neither  was  Christ  born, 
 nor  died,  nor  raised,  according  to  the  Scriptures.  Where  ib.  4. 
 therefore  is  the  Faith,  the  word  of  faith  ivhich  we  preach  ?  Rom.  x. 
 for  how  did  Grod  raise  Him  from  the  dead  except  He  also 
 died  ?  how  died  He  except  He  was  born  after  the  flesh  ? 
 where  too  is  the  living  again  of  the  dead,  bringing  in  for 
 (the  saints  a  hope  of  the  undying  life,  except  Christ  have 
 been  raised?  where  too  the  quickening  of  our  human 
 bodies,  which  is  wrought  by  the  participation  of  His  holy 
 Plesh  and  Blood  ? 
 
2  i'6  Like  to  His  Lretliren  Icglns  luitJi  Birth. 
 
 Christ  b.  We  say  tlioii  tliat  tlie  Word  was  mad'e  flesh  in  regard 
 of  tlie  birth  after  the  flesh  from  a  woman,  which  in  the  hist 
 ages  of  the  world  He  is  said  to  undergo,  albeit  before  every 
 age  as  God, 
 
 A.  Full  surely  :  for  thus  was  He  made  in  likeness  to  us 
 in  everything  except  sin.     And  the  all-wise  Paul  will  tes- 
 
 ij,^i"'  tify  saying,  For  since  the  little  ones  have  partahen  of  hlood 
 and  flesh  He  too  liheiuise  partooh  of  the  same  that  throvgh 
 death  He  might  destroy  him  that  hath  the  sway  of  death,  that 
 is  the  devil,  and  micjld  free  them  who  in  fear  of  death  were 
 through  their  whole  life  subject  to  bondage  :  for  verily  He 
 talteth  not  hold  of  angels  but  taJceth  hold  of  Abraham's  seed, 
 whence  He  ought  in  all  things  to  be  likened  to  His  brothers. 
 The  lilceness  in  all  things  has  as  a  sort  of  beginning  and 
 introduction  thereof  the  birth  of  a  woman,  and  the  manifes- 
 tation in  flesh  of  Him  Who  in  His  own  Nature  is  not  visible, 
 and  the  economic  habitation  ^  in  our  estate  of  Him  of 
 mightiest  Name,  and  the  lowliness  in  human  nature  of  Him 
 Who  is  high  on  the  Thrones  above,  and  that  He  Who  is  in 
 Lordship  of  Nature  was  made  in  servants^  degree  :  for  the 
 Word  was  God. 
 
 B.  You  deem  aright :  yet  know  that  those  men  say  this 
 too,  that  it  is  impossible  and  uncomely  to  deem  and  to  say 
 that  the  Word  Born  of  God  the  Father  Inefl"ably  and  above 
 
 see  above  our  understanding  should  undergo  yet  a  second  generation 
 fqq.         from  out  of  woman  :  for  it  were  enough  for  Him  (they  say) 
 to  be  once  begotten  of  the  Father  in  God-befitting  wise. 
 
 A.  They  find  fault  therefore  with  the  Son  and  say  that 
 He  counselled  not  aright  in  undergoing  the  voluntary  emp- 
 tiness for  our  sake  :  brought  to  nought  too  and  empty  is 
 now  the  august  and  mighty  Mystery  of  godliness,  and  the 
 fair  scheme  of  the  Economy  with  flesh  of  the  Only-Begot- 
 ten they  represent  as  useless  to  them  on  the  earth.  But 
 3  par-ra-  not  to  their  stutterings  ^  does  the  Word  of  truth  give  the 
 pi(rfio's  jjiastery,  but  rather  it  will  convict  them  as  babbling  things 
 most  senseless  and  knowing  not  a  whit  the  mystery  of 
 
 f  Kadeffii^,  taken  as  coming  from  Kad4(o/ji.ai  not  from  KaOirnxt.  See  meaning  given 
 from  Hesychius  in  Liddell  and  Scott. 
 
WoED  made  flesh  gives  us  all,  our  One  IIo])e.         247 
 
 Christ.  For  God  the  Father  hath  begotten  of  His  own  Self  is  One 
 the  Son  by  a  single  generation,  yet  did  it  please  Him  in 
 Him  to  save  the  human  race  by  the  means  of  Incarnation  or 
 being  made  man,  which  must  full  surely  take  place  through 
 birth  of  a  woman,  in  order  that  by  the  likeness  to  us  of  the 
 Word  that  is  born  from  God,  the  law  of  sin  in  the  members  cf.  Rom. 
 
 vii    ^^3 
 
 of  our  flesh  might  be  condemned,  death  be  brought  to 
 nought  in  the  likeness  of  the  death  of  Him  Who  knows  not 
 death  :  for  if  we  have  been  co-planted  (it  says)  in  the  liJie-  Rom.  vi. 
 ncss  of  His  death  so  shall  ive  be  also  in  the  Wieness  of  His 
 Resurrection.  Hence  needs  has  He  Who  is  and  Who  exist- 
 eth  ^  been  born  after  the  flesh,  transferrins^  ours  into  Him-  1  °,   , 
 
 '  Q  o  vnap- 
 
 self  in  order  that  the  ofispring  of  flesh,  that  is  we,  corrup-  X'«"' 
 tible  and  perishing,  might  abide  in  Him  Who  at  length  p.  93. 
 has  ours  for  His  own  in  order  that  we  too  may  have  His. 
 For  for  our  saJces  became  He  poor  who  is  Rich  in  order  that  2  Cor. 
 WE  bj/  His  Poverty  anight  be  rich. 
 
 But  they  by  aflirming  that  not  Himself,  the  Word  from 
 out  of  God,  WAS  MADE  flesli,  or  underwent  generation  after 
 the  flesh  from  out  of  woman,  take  away  the  Economy.  For 
 unless  He  being  Rich  became  poor,  lowering  Himself  out 
 of  His  Clemency  to  our  estate,  neither  have  we  gained  the 
 riches  that  are  His,  but  are  yet  in  poverty  and  holden  of 
 curse  and  death  and  sin  :  for  the  Word  being  made  flesh  is 
 the  undoing  and  overthrow  of  the  things  which  from  curse 
 and  penalty  befell  the  nature  of  man.  Therefore  if  they 
 undermine  the  root  of  our  salvation  and  dig  up  the  foun- 
 dation of  our  hope,  where  will  be  that  which  follows  ?  For 
 (as  I  said)  if  the  Word  have  not  been  made /e.s/i,  neither  is 
 the  sway  of  death  overthrown,  sin  is  in  no  wise  brought  to 
 nought,  and  we  are  yet  subject  to  the  transgressions  of  the 
 first  man,  i.  e.  Adam,  having  no  return  unto  what  is  better, 
 through  (I  mean)  Christ  the  Saviour  of  us  all. 
 
 B.  I  understand  what  you  say. 
 
 A.  And  besides  who  is  he  to  be  understood  to  be  who 
 
 in  nice  manner  tvith  us  hath  partalcen  of  blood  and  flesh,  as 
 
 though  other  than  we  by  nature  ?  for  one  will  not  say  that 
 
 that  it  pertains  to  a  man  to  partake  of  human  nature  :  for  see  above 
 ^  '-  pp.lG&c. 
 
248         Body  quickens  not  c.vcejit  it  he  Life's  own. 
 
 Christ  what  one  is  by  nature  how  can  one  be  conceived  of  as  tak- 
 ing s  as  though  it  were  something  else  than  what  he  is  ? 
 does  not  my  argument  seem  very  reasonable  ? 
 B.  Quite  so. 
 A.  Consider  in  another  way  too  that  it  is  both  unhallowed 
 
 see  above  Q^^id  discordant  to  attempt  to  take  away  from  God  the  Word 
 
 sqq.  and    His  Birth  of  woman  according  to  the  flesh  :  for  how  will 
 
 there        His  Body  quicken  except  it  be  His  Who  is  Life?  how  does 
 
 1  S.  John  fJiQ  Blood  of  Jesus  cleanse  us  from  all  sin,  if  it  is  that  of  a 
 common  man  and  one  who  is  under  sin  ?  how  did  God  the 
 
 Gal.  IV.  4.  Father  send  His  Son,  made  of  a  ivoman,  made  under  the  law  ? 
 
 Roiii.viii.  how  condemned  He  sin  in  the  flesh  ?  for  it  pertains  not  to 
 a  common  man  and  who  has  with  us  his  nature  despotized 
 by  sin  to  condemn  sin.  But  since  it  has  been  made  the 
 body  of  Him  Who  knows  not  transgression^  therefore  with 
 reason  did  it  shake  off  the  despotism  of  sin  and  is  rich  in 
 
 6  tSioTTjTo  the  Property  ^  of  the  Word  which  is  Ineffably  and  in  mode 
 unutterable  united  with  it^  and  is  holy  and  life-giving  and 
 replete  with  God-befitting  operation.  And  as  in  Christ  our 
 first-fruits^  we  too  are  trans-elemented  into  being  supe- 
 rior to  both  decay  and  sin.     And  it  is  true  that  according 
 
 1  Cor.  XV.  to  the  voice  of  blessed  Paul,  As  we  hare  the  image  of  the 
 earthy  lue  shall  hear  the  image  too  of  the  heavenly,  i.  e.  of 
 Christ.  Christ  is  called  an  heavenly  man,  not  as  though 
 He  brought  down  to  us  His  flesh  from  above  and  from 
 Heaven  ^,  but  because  the  Word  being  God  hath  come  down 
 from  Heaven,  and  entering  our  likeness,  that  is,  under- 
 going birth  after  the  flesh  from  out  a  woman,  hath  re- 
 mained what  He  was^  i.  e.  above  and  out  of  Heaven  and 
 ahove  all  as  God  even  with  flesh.  For  thus  somewhere 
 S.  John     says  the  Divine  John  of  Him,  He  that  comeih  fro7n  ahove  is 
 
 "'•  ^^*  ahove  all.  For  He  hath  remained  Lord  of  all  even  when 
 economically  made  in  bondman's  form,  and  truly  marvellous 
 
 s  "  For  that  which  is  honoured  by  a  643  d  :  see  too  above  p.  16,  below  p.  254 
 
 relation  (o-xe'cei)  which  does  not  belong  note  m  . 
 
 to  it  by  nature,  admits  full  surely  into  ^  See  above  p.  101  and  in  Scholia,  § 
 
 itself  a  glory  which  is  foreign  to  it.  And  36  above  pp.  226,  227  and  note  n.  ;  see 
 
 since  a  thing  will  never  partake  of  itself  also  more  at  length  in  S.  Cyril's  IScu- 
 
 but  will  undergo  this  from  relation  with  menical  Epistle  to  John  Archbishop  of 
 
 another,  there  is  all  need  to  say  that  that  Antioch,  translated  in  3  Epistles  of  S. 
 
 which  partakes  is  of  other  nature  than  Cyril  (Parker  1872)  pp.  72,  73. 
 that  which  is  partaken  of."     Dial.  7.  p. 
 
Incarnation,  ivhat.     The  Viryln-Birfh.  249 
 
 therefore  is  tlie  mystery  of  Christ.     And  verily  God  the   is  One 
 Father  said  somewhere  to  the  Jews  by  one  of  the  Prophets, 
 See  ye  despisers  and  perish  and  marvel  because  I  am  work-  Acts : 
 
 ing  a  loorlc  in  your  days,  a  worJc  tvhich  ye  shall  not  believe  Hab.T5. 
 if  one  should  detail  it  to  you.  For  the  mystery  of  Christ  is 
 in  peril  of  being  disbelieved  by  reason  of  the  intensity  of 
 its  marvellousness  :  God  was  in  human  nature,  and  in  our 
 estate  He  that  is  over  all  creation ;  the  Invisible,  visible 
 by  reason  of  flesh ;  He  that  is  out  of  Heaven  and  from 
 above  in  likeness  of  things  earthy;  the  Impalpable  subject 
 to  touch ;  He  that  is  in  His  own  Nature  Free  in  bondman^s 
 form;  He  Who  blesseth  the  creation  was  made  subiect  to  seep. 213, 
 
 note  c. 
 curse,  among  the  transgressors  All-Righteousness,  and  in 
 
 guise  '^  of  death  Life.     For  the  Body  which  tasted  death, « SoKnau 
 
 was  not  another  man^s  but  His  who  is  by  Nature   Son. 
 
 Have  you  ought  to  find  fault  with  in  these  things  as  not 
 
 right  or  rightly  said  by  us  ? 
 
 B.  By  no  means. 
 
 A.  Consider  I  pray  this  too  in  addition. 
 
 B.  What  do  you  mean  ? 
 
 A.  Christ  somewhere  said  to  them  who  would  take  away 
 
 the  resurrection   of  the  dead,  Read  ye  not  that  He  which  s.  Matt. 
 made  man  at  the  heginning  made  them  male  and  female,  the^'^*'*' 
 Divine  Paul  too  writes.  Marriage  is  honourable  in  all  and  Heb.  xiii. 
 the  bed  pure.     Then  how  did  the  Only-begotten  Word  of 
 God,  minding  to  enter  the  likeness  to  us-ward,  not  permit 
 the  laws  of  human  nature  to  prevail,  for  the  subsistence  or 
 birth  of  His  own  flesh :  for  not  from  marriage-bed  and 
 wedlock  did  He  endure  to  take  it  but  from  a  Virgin  august 
 and  unwedded,  with  child  of  the  Spirit,  the  Power  of  God  s.  Luke 
 over-shadowing  her,  as  it  is  written.     Since  God  therefore  ^'  °' 
 dishonoured   not   marriage  yea  rather  honoured  it  with 
 blessing,  why  did  the  Word  being  God  make  a  Virgin 
 with  child  of  the  Spirit  the  mother  of  His  flesh  ? 
 
 B.  I  cannot  tell. 
 
 A.  Yet  how  is  not  the  reason  hereof  clear  to  all  who 
 
 consider  this  ?  the  Son  came  (as  I  said)  or  was  made  man, 
 
 translementing  our  estate  as  in  Himself  first  unto  a  holy  above  p. 
 
 242. 
 
250       Conceived  of  tlie  Holy  Ghost  that  we  might  he 
 
 S.  John 
 i.  13. 
 
 7  V07]T7}V 
 
 S.  Matt 
 xxiii.  9. 
 
 S.John 
 XX.  17. 
 
 Christ  and  admirable  and  truly  marvellous  birtli  and  life :  and 
 Himself  first  became  born  of  the  Holy  Ghost,  I  mean  as  to 
 the  flesh,  in  order  that,  the  grace  passing  through  as  by 
 a  path  uuto  ourselves  too,  we  having  not /rowi  hlood  nor 
 from  the  ivill  of  the  flesh  nor  from  the  will  of  man  but  from 
 God  through  the  Spii'it  our  souls' '''  new  birth  and  spiritual 
 conformation  unto  the  Son  Who  is  by  Nature  and  truly, 
 might  call  God  Father  and  might  thus  abide  undecaying, 
 as  possessing  no  longer  the  first  father,  Adam,  in  whom  we 
 decayed.  And  verily  Christ  said,  at  one  time.  And  call 
 no  one  your  father  on  the  earth,  for  one  is  your  Father  luhich 
 is  in  Heaven,  at  another,  for  that  He  therefore  descended 
 in  our  estate  in  order  that  He  might  bring  us  to  His  own 
 God-befitting  dignity,  I  am  going  to  My  Father  and  your 
 Father  and  My  God  and  your  God.  For  His  Father  by  Na- 
 ture '  is  He  Who  is  in  Heaven,  oitr  God ;  but  since  He  that 
 is  Son  by  Nature  and  truly  has  been  made  as  we.  He  says 
 that  He  has  had  Him  as  His  God,  after  the  manner  that 
 is  which  beseems  the  emptying,  and  has  given  His  own 
 
 lb.  i.  12.  Father  to  us  too ;  for  it  is  written.  Bat  as  mnny  as  received 
 Him  He  gave  them  authority  to  be  made  children  of  God,  them 
 ivhich  believe  on  His  Name.  But  if  we  in  our  unlearning 
 take  away  from  being  made  in  birth  as  we  the  Word  from 
 
 Col.  i.  18.  out  God  the  Father,  Him  who  in  all  things  hath  the  pre- 
 eminence, as  the  most  wise  Paul  saith ;  after  whom  shall 
 WE  any  more  formed,  be  called  begotten  of  God  through 
 the  Spirit  ?  whom  shall  we  take  as  a  first-fruit  for  us  in 
 this,  or  who  at  all  will  bring  the  Dignity  unto  us  ? 
 B.  They  too  will  say,  I  suppose.  The  Incarnate  Word. 
 a.  How  will  this  be  true,  except  He  have  been  made  flesh. 
 
 '  "He  gives  to  the  nature  of  man  what 
 is  His,  permitting  it  to  call  God  Father : 
 Himself  taketh  the  properties  of  the 
 linman  nature  calling  the  Father  His 
 God.  Yet  neither  do  we  deny  our  bon- 
 dage that  is  by  nature  when  we  call  God 
 Father  nor  will  the  Son  lose  His  Natu- 
 ral Dignity  by  likening  Himself  to  us 
 for  our  good."  Thes.  cap.  15  p  IGOe. 
 "Commixing  therefore  in  a  way  and 
 commingling  us  in  Himself  and  H  imself 
 again  in  us,  Himselfdescends  into  what 
 is  ours,  catches  us  up  into  what  is  His. 
 
 Thus,  we  are  men  by  nature,  He  has- 
 tening down  for  His  love's  sake  into 
 what  is  beside  Nature  was  made  man  : 
 God's  bondmen  by  nature  we  as  things 
 made,  He  too  is  called  bondman,  borne 
 unto  what  is  beside  Nature  when  He  was 
 made  man.  Yea  and  on  the  other  hand, 
 He  God  by  Essence,  we  too  gods 
 mounting  up  unto  what  is  beside  nature 
 for  grace's  sake  (for  we  are  men) :  He 
 Son  by  Nature,  we  too  sons  by  adoption 
 called  imto  brotherhood  with  Him." 
 Thes  cap.  82  p.  330  fin. 
 
born  of  the  Spirit.     Made  like  =  GoD  Incarnate.       251 
 
 i.  e.  mail,  making  the  human  body  His  own  by  a  union  is  One 
 which  may  not  be  plucked  asunder,  in  order  that  it  may 
 be  conceived  of  as  His  and  not  anyone's  else  ?  for  thus 
 will  He  send  unto  us  too  the  grace  of  the  sonship  and  we 
 too  shall  be  born  of  the  Spirit,  in  that  in  Him  first  the 
 nature  of  man  attained  this.  And  the  Divine  Paul  appears 
 to  me,  thinking  over  with  himself  something  of  this  sort, 
 to  have  said  full  rightly.  For  as  ive  hare  the  image  of  the  i  Cor.  xv. 
 earthij  ive  shall  bear  the  image  too  of  the  heavenly  :  and  he 
 said  that  the  first  man  was/yo»i  ont  of  earth,  earthy,  the  lb.  47. 
 second  from  out  of  Heaven.  But  as  the  earthy  such  (he  says)  lb.  48. 
 are  the  earthy  ones  too,  and  as  the  Heavenly  One  such  the 
 Heavenly  ones  also.  For  we  are  earthy,  in  that  there  stole 
 in  upon  us  as  from  the  earthy  one,  Adam,  the  curse,  decay, 
 through  which  the  law  of  sin  too  entered  in,  which  is  in  the 
 members  of  our  flesh  :  but  we  have  been  made  heavenly, 
 receiving  this  in  Christ.  For  He  being  God  by  Nature  and 
 out  of  God  and  from  above,  hath  come  down  in  our  estate, 
 in  an  unwonted  and  strange  way,  made  offspring  of  the 
 Spirit  according  to  the  flesh,  in  order  that  we  too  as  He 
 might  remain  holy  and  undecaying,  the  grace  descending 
 upon  us  as  from  out  a  second  beginning  and  root,  i.  e., 
 Him. 
 
 B.  You  speak  excellently. 
 
 A.  How  do  they  say  that  He  has  been  made  like  also  in 
 all  things  to  His  brethren,  i.  e.,  us  ?  or  who  at  all  will  He  be 
 conceived  to  be  who  entered  into  this  likeness,  unless  He 
 were  other  by  Nature  and  not  in  our  estate  ?  for  that  which 
 is  made  like  to  any,  must  full  surely  be  different  from  them 
 and  not  like  to  them  but  rather  of  other  form,  other  nature. 
 The  Only-Begotten  therefore  being  by  Nature  unlike  us  is 
 said  to  have  been  made  like  when  made  as  we,  i.  e.  man : 
 and  this  will  take  place  rightly  and  solely,  in  birth  in  our 
 estate,  even  though  in  wondrous  wise  in  Him,  for  He  Who 
 was  Incarnate  was  God.  Yet  let  it  be  acknowledged  that 
 the  body  united  to  Him  has  been  rationally  ensouled :  for 
 the  Word  being  God,  would  not,  letting  alone  that  which 
 is  superior  in  us,  i.  e.,  the  soul,  have  taken  thought  for 
 
252    3{ary  mother  of  Gob.  Ghristatltle.  Mc  took  soul  too. 
 
 Christ   the  earthy  body  only,  but  in  wisdom  provided   for  soul 
 and  body  alike  ^. 
 
 B.  I  agree,  for  you  deem  rightly. 
 
 A.  Hence  if  the  opponents  say  that  the  holy  Virgin  ought 
 to  be  called  in  no  wise  mother  of  God,  but  mother  of  Christ, 
 they  blaspheme  openly  and  drive  away  Christ  from  being 
 Grod  and  Son  :  for  if  they  believe  that  He  is  really  God,  in 
 that  the  Only-Begotten  has  been  made  as  we,  why  do  they 
 shudder  at  calling  her  mother  of  God,  who  bare  Him,  I 
 mean  after  the  flesh  ? 
 
 B.  Yea  (they  say)  :  for  the  name  Christ  because  of  his 
 having  been  anointed  with  the  Holy  Grhost  beseems  only 
 him  who  is  of  a  woman  and  of  the  seed  of  David :  the 
 Word  out  of  God  will  never  need  so  far  as  belongs  to  His 
 own  Nature  such  grace,  seeing  He  is  holy  by  Nature.  For 
 does  not  the  Name  Christ  indicate  that  some  anointing  took 
 place  ? 
 
 A.  You  said  right,  that  because  of  the  anointing  alone  is 
 g ,  He  called  Christ,  just  as  Apostle  by  reason  of  Aposto- 
 Kvf,mis-  late^,  and  Angel  from  bearing  tidings^,  (for  such  kind 
 a^yyexos  of  names  signify  certain  things,  not  special  persons  or 
 ^^AAe"/"  known  individuals ;  for  the  Prophets  too  have  been  called 
 Ps.  cv.  christs,  as  is  sung  in  the  psalms.  Touch  not  My  christs  and 
 Hab.  iii.    deal  not  wickedly  with  My  projjhets ;  the  Prophet  Habbacuc 
 
 too  said,  Thou  wentest  forth  for  the  salvation  of  Thy  yeoj^le, 
 to  save  Thy  christs):  yet  tell  me  this,  Do  not  themselves 
 too  say  that  the  Only-Begotten  Word  of  God  is  One  Christ 
 and  Son,  as  being  Lord  Incarnate  and  made  man  ? 
 
 B.  Perchance  they  say  so,  yet  they  want  the  name  Christ 
 
 k  "  We  say  therefore  that  the  whole  both  body  and  soul, ..."  adds,  "For  if 
 
 Word  which  is  out  of  God  has  been  the  body  only  of  Adam  sinned,  it  would 
 
 co-united  to  the  whole  manhood  of  ours  :  have  needed  that  this  alone  should  reap 
 
 for  He  wovild  not  have  deemed  of  no  ac-  the  cure:  but  since  the  soul  not  only 
 
 count,  that  which  is  best  in  us,  i.  e.  the  sinned  with  it  but  also  before  it  (for 
 
 soul,  bestowLng  on  the  flesh  alone  the  thought  first  limns  the  sin,  then  works 
 
 Toils  of  His  Coming."  de  recta  fide  to  it  through  the  body),  it  were  right,  I 
 
 the  Emperor  Theodosius  p.  18  d  and  (as  suppose,  that  it  too  obtain  healing"  (Ep. 
 
 a  Dialogue)  with  shght  modifications  in  145  p.  1250  init.).     See  also  S.  Irenaeus, 
 
 the  Ad  Herm.  Book 7,  692 b.   Similarly  "Thus  the  Lord  having  redeemed  us 
 
 Theodoret  in    his   great    letter   to  the  with  His  own  Blood  and  given  His  Soul 
 
 monks  of  Constantinople,  after  saving,  for  our  souls  and  His  own  Flesh  for 
 
 "  the  Only-Begotten  Son  of  God  taking  our  flesh"  (Book  v.  1.  1.  p.  450  O.T.). 
 
 13. 
 
The  Son  Incarnate  has  distinct  Names,  before,  common.    253 
 
 not  to  belong  to  the  Word  born  from  out  of  God  the  Father,    is  One 
 by  reason  that  He  has  not  been  anointed  according  to  His 
 own  Nature  as  Grod,  but  they  add  this  as  well :  For  it  is 
 not  (they  say)  one  of  the  names  by  which  we  should  speak 
 of  the  Father  Himself  or  of  the  Holy  Ghost. 
 
 A.  The  statement  is  not  yet  quite  clear ;  explain  it  there- 
 fore^ for  you  will  do  well. 
 
 B.  Listen  then  :  for  one  can  see  the  appellation  of  the  Son 
 most  manifold  and  diversely  brought  out  by  the  God-in- 
 spired Scriptures,  for  He  has  been  named  God  and  Lord  see^Schol. 
 and  Light  and  Life  and  besides  King  and  Lord  of  hosts  p.  200. 
 and  Holy  and  Almighty.     But  if  one  pleased  to  say  these 
 things  of  the  Father  too  or  the  Holy  Ghost,  one  would 
 
 not  miss  what  is  befitting.  For  of  One  Nature,  one  full 
 surely  is  the  Excellence  of  the  dignities;  If  therefore 
 Christ  is  a  name  truly  befitting  the  Only-Begotten,  let  it 
 pass  (they  say)  without  distinction  with  the  rest  both  to 
 the  Father  Himself  and  the  Holy  Ghost :  but  seeing  it  is 
 utterly  unmeet  to  accommodate  it  to  the  Father  and  the 
 Holy  Ghost,  neither  will  it  rightly  pertain  to  the  Only-Be- 
 gotten Himself  but  rather  has  been  apportioned  in  truth 
 to  him  of  the  seed  of  David  in  regard  to  whom  anointing 
 by  the  Spirit  may  without  any  blame  be  conceived  and 
 said. 
 
 A.  We  too  ourselves  say  that  the  names  of  the  God-be- 
 fitting dignities  are  common  to  Father  Son  and  Holy 
 Ghost,  and  with  equal  glories  are  we  wont  to  crown  toge- 
 ther with  Him  Who  begat  Him  the  Son  Who  is  begotten 
 out  of  Him  and  the  Holy  Ghost  besides. 
 
 Yet,  o  most  excellent  (would  I  say),  the  name  Christ  and 
 the  fact  itself,  that  is,  the  Anointing,  along  with  the  condi- 
 tions of  the  emptiness  have  accrued  to  the  Only-Begotten, 
 introducing  to  the  hearers  a  manifest  proof  of  the  Incarna- 
 tion :  for  that  He  has  been  anointed  in  that  He  has  been 
 made  man,  it  will  very  well  betoken.  If  therefore  we  were 
 investigating  not  the  plan  itself  of  the  Economy  with  flesh 
 but  it  were  proposed  to  us  to  look  on  the  Only-Begotten 
 Word  of  God  as  yet  external  to  the  measures  of  the  emp- 
 
254  God  the  Son,  Perfect  Man  anointed  imparts. 
 
 Christ  tiness,  it  were  with  good  reason  wliolly  dishonouring^  to 
 1  6.(ri(t>v-  call  Him  Christ  Who  has  not  been  anointed:  but  since  the 
 Divine  and  most  holy  Scripture  says  that  He  was  made 
 flesh,  the  anointing  too  will  now  befit  Him,  which  took 
 place  in  regard  to  the  Incarnation  which  is  His.  And 
 Heb.  ii.  truly  the  all-wise  Paul  says,  For  both  the  Sanctifier  and  the 
 sanctified  are  all  out  of  one,  for  luhich  reason  He  is  not 
 ashamed  to  call  them  brothers  saying,  I  will  declare  Thy 
 Name  to  My  brothers:  for  He  was  sanctified  together  with 
 us  when  He  was  made  in  our  estate. 
 
 And  that  truly  Son  was  He  Who  is  anointed  in  that  He 
 
 WAS  MADE  flesh,  i.  e.  perfect  man,  the  Divine  David  will 
 
 Ps^xlv.    testify  saying  to  Him,  Th/y  Throne  o  God  is  for  ever  and 
 
 ever,  a  sccjJtre  of  rightness  the  sceptre  of  Thy  Kingdom  : 
 
 Thou  lovedst  righteousness  and  hatedst  transgression  ■wherefore 
 
 God  Thy  God  anointed  Thee  ivith  the  oil  of  rejoicing  above 
 
 Thy  fellows  ^.     Understand  therefore  how  having  both  said 
 
 that  He  is  God  and  given  Him  a  Throne  for  ever,  he  says 
 
 that  He  has  been  anointed  by  God,  clearly  the  Father, 
 
 with  some  choice  anointing  above  those  who  partake  of 
 
 Him  "',  i.  e.  ourselves.     For  if  the  Word  have  been  made 
 
 man  too,  albeit  God,  yet  was  He  thus  too  without  lack  of 
 
 ^  avTore-  the  Goods  of  His  proper  Nature;  being  Self- Perfect"  and 
 
 s!' John    full  of  grace  and  truth,  according  to  the  voice  of  John : 
 
 '•  ^^'        and  Himself  Perfect  in  every  kind  of  thing  God-befitting, 
 
 lb.  16.      while  from  His  fulness  all  we  received,  as  it  is  written. 
 
 Making  His  own  therefore  along  with  the  measures  of  His 
 
 own  human  nature  what  also  belong  thereto,  He  is  called 
 
 Christ,  even  though  He  be  conceived  of  as  not  anointed, 
 
 according  (I  mean)  to  the  Nature  of  the  Godhead  or  as 
 
 1  irapa  rohs  fX€T6xovs  crov.    ueroxos  participant  of  Thee  {Traparovs  fJ.€T6xovs 
 
 is  a  sharer,  partaker  in,  with  a  genitive  crov).     If  therefore  that  which  partakes 
 
 of  the  thing  shared.     S.  Cyril  appears  is  other  than  that  which  is  partaken  (for 
 
 to  have  taken  /xerdxavs  aov  as '  sharers  one  must  be  conceived  of  in  other),  and 
 
 o/Thee,'  rather  than  (like  Oeuv  p-fro-  thecreaturepartakesof  the  Son,  He  will 
 
 Xoi,  quoted  in  Liddell  and  Scott  sub  v.,  be  other  than  the  creature  which  par- 
 
 partners  with  the  gods)  "  partners  with  takes  of  Him :  hence  neither  is  He  gene- 
 
 Xhee."  "  rate.  But  if  the  Son  be  not  other  than  the 
 
 ™  irapa  tovs  /J-erexovTas  auTov.     S.  creature,  be  not  severed  from  it  by  Na- 
 
 Cyril  had  in  earlier  life  said,  "  Blessed  ture,  what  need  of  participation  ?    or 
 
 David  sings  and  says  to  the  Son,  There-  how  can  any  partake  of  what  itself  is  ?" 
 
 fore  God  Thy  God  anointed  Thee  with  Thes.  cap.  1  tin.  p.  14. 
 the  oil  of  gladness  above  them  that  are 
 
Fantasy  that  the  Son  took  a  man.  255 
 
 He  is  conceived  of  as  God.     Since  (tell  me)  liow  else  will   is  One 
 He  be  conceived  of  as  Christ  Son  and  Lord^  if  tlie  Only- 
 Begotten  liave  disdained  the  anointing  and  abide  not  the 
 measures  of  the  emptiness  ? 
 
 B.  They  hasten  along  another  path  than  ours,  unskilfully 
 interpreting  the  mystery  of  piety.     For  they  say  that  God 
 the  Word  hath  taken  a  perfect  man  from  out  the  seed  of 
 Abraham  and  David  according  to  the  declaration  of  the 
 Scriptures,  who   is  by  nature  what  they  were  of  whose 
 seed  he  was,  a  man  perfect  in  nature,  consisting  of  intel- 
 lectual soul  and  human  flesh  :  whom,  man  as  we  by  nature, 
 fashioned  by  the  might  of  the  Holy  Ghost  in  the  womb  of 
 the  Virgin  and  made  of  a  woman,  made  under  the  law,  in  Gal.  iv. 
 order  that  he  might  huy  us  all  from  the  bondage  of  the 
 law,  receiving  the  sonship  marked  out  long  before,  He  in 
 new  way  connected^  to  Himself,  preparing  him  to  make ^ '^"'''''" 
 trial  of  death  according  to  the  law  of  men,  raising  him 
 from  the  dead,  taking  him  up  into  Heaven  and  setting  him 
 on  the  Right  Hand  of  God.     From  whence  he  being  now 
 far  above  all  rule  and  authority  and  might  and  lordship  and  Eph.  i. 
 every  name  named  not  in  this  ivorld  only  but  in  that  to  come 
 also,  receives  worship  from  all  creation  as  having  a  connec- 
 tion inseverable  with  the  Divine  Nature,  the  whole  creation 
 allotting  to  him  its  worship  in  reference  to  and  in  idea  of 
 God"^.     And  we  say  neither  two  sons  nor  two  lords  :  but 
 since  God  the  Word  the  Only-Begotten  Son  of  the  Father, 
 to  Whom  this  man  is  connected  and  partakes,  is  Son  by 
 Essence,  he  shares  the  name  and  honour  of  Son  :  and  God 
 the  Word  is  Lord  by  Essence,  to  Whom  connected,  this  man 
 shares  the  honour.     And  therefore    we  say  neither  two 
 sons  nor  two  lords :  seeing  that  He  Who  is  by  Essence  is 
 clearly  Lord  and  Son,  he  who  for  our  salvation  is  assumed, 
 having  an  unseverable  connection  with  Him,  is  borne  up 
 up  along  with  Him  to  name  and  honour  of  son  and  of 
 lord. 
 
 A.  Fie  !  the  folly  and  distraught  mind  of  them  who  ima- 
 gine somehow  that  these  things  are  so :  for  it  is  unbelief 
 
 "   ava(popq.  06oO  Ka\  ivyoia. 
 
256    God,  Jlohj,  Lord,  Life,  man,  Itallowecl,  ivorshtjjs,  rpilcl-cned. 
 
 Christ  and  nought  else,  and  the  novelty  of  impious  inventions  and 
 the  subversion  of  the  divine  and  sacred  preachings  which 
 have  proclaimed  One  Lord  Jesus  Christ,  the  Son  of  God,  the 
 Word  that  is  out  of  God  the  Father  made  man  and  incar- 
 nate, so  that  the  Same  is  God  alike  and  man :  and  to  One 
 
 anove  p. 
 
 233  note  belongs  all,  the  God-befitting  and  moreover  the  human. 
 For  He  beiug  and  existing  ever  in  that  He  is  God  under- 
 vi^ent  the  birth  after  the  flesh  from  out  a  woman.  To  One 
 therefore  and  the  Same  pertaining  both  that  He  Eternally  is 
 and  existeth  and  that  He  in  the  last  times  is  born  after  the 
 flesh.  Who,  by  Nature  Holy  as  God,  was  hallowed  with  us  in 
 that  He  became  man  to  whom  it  befitteth  to  be  hallowed  ; 
 Who,  both  in  rank  of  Lord  and,  having  as  His  own  hond- 
 onan'sform,  did  call  the  Father  His  God ;  Life  and  Life- 
 giving  as  God,  is  said  to  be  quickened  by  the  Father  in  that 
 He  became  Man.  All  things  therefore  are  His,  and  He 
 does  not  dishonour  the  economy  which  the  Father  Himself 
 too  praised,  if  it  be  true  which  is  said  by  Paul's  voice : 
 
 2  Cor.  V.  for  in  one  place  he  said.  Him  wJio  hiew  not  sin  He  made 
 sin  for  our  salces  in  order  that  we  might  be  made  God's  right- 
 
 Rom.viii,  eousness  in  Him,  in  another,  Who  verily  spared  not  His  own 
 Son  hut  delivered  Him  up  for  all  us  in  order  that  ivith  Him 
 also  He  might  hestow  on  us  all  things.     Does  not  therefore 
 our  discourse  go  after  the  scope  of  the  sacred  Scriptures  ? 
 B.  Surely. 
 
 A.  If  now  as  our  opponents  say  and  choose  to  hold,  the 
 Only-Begotten  Word  of  God,  taking  a  man  of  the  seed  of 
 Divine  David  and  of  Abraham  prepared  him  to  be  fashioned 
 in  the  holy  Virgin  and  connected  this  man  with  Himself 
 and  hath  made  him  to  come  into  experience  of  death,  yea 
 and  raising  him  from  the  dead  took  him  up  into  heaven 
 and  seated  him  on  the  Right  Hand  of  God :  superfluously 
 (it  seems)  is  He  said  both  by  the  holy  fathers  and  by  our- 
 selves and  the  whole  God-inspired  Scripture  to  be  made 
 man  (for  this  I  deem  and  nought  else  did  the  all- wise  John 
 signify  when  he  wrote,  TJie  Word  ivas  made  flesh) ,  and  the 
 mystery  of  the  Economy  with  flesh  has  been  (it  is  like) 
 turned  right  round  to  the  exact  opposite.     For  one  cannot 
 
If  Gob  not  made  man,  it  is  man  who  co-sittcth.     257 
 
 see  that  the  Word  being  by  Nature  God  and  beaming  forth   is  One 
 from  God,  abased  Himself  to  emptiness^  taking  bondman's 
 form^  and  hath  humbled  Himself,  but  on  the  contrary,  man 
 was  brought  up  into  the  glory  of  the  Godhead  and  the  ex-  see  Schol. 
 cellency  that  is  over  all,  and  took  God's  Form  and  was  above  pp. 
 rather  exalted,  co-throned  with  the  Father :  is  it  not  true       ^''''" 
 which  I  say  ? 
 
 B.  Fuli  surely. 
 
 A.  If  it  be  true  as  they  say,  and  the  Only-Begotten  dis- 
 dained the  Economy,  what  shame  did  He  despise  ?  how  Heb.  xii. 
 hath  He  become  ohedlent  to  the  Father  unto  death  yea  the  phii.  a. 
 death  of  the  cross  ?  and  if  taking  a  man,  He  led  him  both  ^* 
 to  experience  of  death,  and  bringing  him  into  Heaven  too, 
 shewed  him  co-throned  with  the  Father;  where  now  at 
 last  will  His  own  Throne  °  be  seen,  if  they  say  not  two 
 sons,  but  one  who  co-sitteth,  him  that  is  who  is  of  the 
 seed  of  David  and  Abraham  ?  how  will  He  too  be  said  to 
 be  Saviour  of  the  world  and  not  rather  patron  or  bringer- 
 forward  ^  of  a  man  through  whom  we  have  been  also  saved,  *  wapuKo- 
 and  a  man,  other  than  He,  has  become  the  completion  of '^' 
 law  and  Prophets  ?  for  the  Law  uttereth  the  mystery  of 
 Christ  and  of  Him  hath  Moses  written,  who  hath  also  be-  s.  John 
 come  the  bringer  of  us  to  Him.     Our  faith  hath  come  I  oai.  iii. 
 ween  to  nought,  for  it  streamed  away ;  wholly  nought  is  "^" 
 our   august    mystery,    which    the    all-excellent   Paul   too 
 openeth  to  us  saying.  Say  not  in  thine  heart,  luho  shall  as-  Rom,  x. 
 cend  into  heaven?  that  is  to  bringdown  Christ;  or.  Who 
 shall  go  doivn  into  the  deep  ?  that  is  to  bring  up  Christ  fro7n 
 the  dead.     But  ivhat  saith  the  Scripture  p  ?    Nigh  thee  is  the 
 ivord,  in  thy  mouth  and  in  thy  heart,  that  is  the  word  of  faith 
 which  we  are  preaching  :  that  if  thou  say  in  thy  mouth.  Lord 
 
 "TheodoretinhisLettertotheMonks  gloss,  the  Scripture,  of  which  Origen 
 
 of  Constantinople   (the    same    that  is  too  and  Theodoret  are  quoted  as  pre- 
 
 quoted  above  p.  252  note  k  and  p.  33  serving  a   trace.     There   seems   little 
 
 note  b)  written  in  the  later  years  of  his  doubt  that  S.  Cyril  had  it  in  this  trea- 
 
 life  after  the  Eutychian  troubles  had  tise  as  the  Syriac  translation  ofthe  trea- 
 
 commencedandsoafter  A.  D.  448  uses  tise    also    gives    it.      Dr.  Tischendorf 
 
 words  very  similar :  If,  as  tliei/  accuse  cites  S.  Cyril  as  reading  the  word  in 
 
 me,  I  proclaim  two  sons', whicli  do  I  praise,  his  commentary  on  Isaiah  p.  839  init. : 
 
 which  leave  wiworshipped  ?    (Ep.  145,  S.  Cyril  quotes  this  passage  twice  in 
 
 p.  1247):  see  also  p.  1310  fin.  his  treatise  de  Recta  fide  to  Arcadia  and 
 
 P  The  two  MSS  D  and  F  of  S.  Paul's  Marina,  pp.  104  c,  118  e,  as  far  as  we 
 
 Epistles  with  some  few  others  add  this  know,  without  the  gloss. 
 
 S 
 
KCOS 
 
 258     We  worsliip  JescSj  a  mem  if  God  he  not  made  man. 
 
 Christ  Jesus,  and  believe  in  tliij  heart  that  God  raised  liim  from  the 
 dead,  thou  shalt  he  saved. 
 
 How  then  is  the  mystery  of  piety  aii}^  longer  great  and 
 famous  and  in  supremest  admiration^  if  we  are  to  believe 
 that  (as  the  perverted  ones  say)  a  man  taken  and  connected 
 ax^Ti-  by  way  of  accident  ^  to  God  the  Word,  died  and  lived 
 again :  and  he  was  borne  up  into  Heaven,  yet  is  it  I  sup- 
 pose to  some  past  belief,  if  not  being  by  Nature  and  truly 
 God,  he  delights  him  in  the  seat  of  Godhead,  the  Son  by 
 Nature  haply  thrust  forth  therefrom :  and  there  stand  in 
 ministering  position  Augels  and  Archangels  and  the  Sera- 
 phim who  are  higher  yet,  before — not  Him  Who  is  in 
 truth  Son  and  God  but  before — a  man  who  is  rich  in  name 
 
 «eio-zce/fpi-  Qf  sonship  by  participation  and  importation  ^'  and  in  fashion 
 as  we  and  who  has  been  vouoilisafed  the  so  God-befitting 
 honour  ?  for  in  no  wise  do  our  opponents  blush  at  saying 
 this  too.  Is  not  their  dogma  replete  with  the  uttermost 
 impiety  and   blasphemy  ?    for  that  which  is    given   and 
 
 lilffKiKpi-  brought  in  ^  may  be  lost,  and  that  which  is  imported  from 
 without,  has  the  loss  of  it  not  inconceivable.  I  pass  over 
 the  further  blasphemy  and  incongruity. 
 
 Why  then  do  they  drag  down  the  choiceness  of  the 
 Economy  unto  what  is  uncomely,  and  make  our  Divine  and 
 most  holy  worship,  a  man-worship  and  nothing  else,  tak- 
 ing it  from  Him  Who  is  in  truth  Son  and  persuading  us 
 (TXf Tj-  to  worsliip  one  connected  with  Him  by  way  of  accident  ^, 
 whom  they  say  also  sped  ahove  all  rule  and  authority  and 
 lordship,  imposing  the  blame  of  having  been  deceived,  not 
 only  on  them  on  earth  but  also  on  the  very  rational  pow- 
 ers above,  if  with  us  they  worship,  not  the  by  Nature  and 
 truly  Son  and  the  Word  which  beamed  forth  of  the  Es- 
 sence of  God  the  Father,  Incarnate,  but  as  other  than  He, 
 
 9.€iSo5ro(-  a  man  from  forth  the  seed  of  David,  a  god  modelled^  by 
 mere  will  perchance  of  His  and  by  external  embellish- 
 ments ^,  not  so  in  truth  ? 
 
 B.  Yet  although  he  is  conceived  of  as  man  severally  (say 
 
 <5  4^oopai(T/j.o7s.     The  verb  is  used  in  S,  Cyril's  commentary  on  S.  John  v.  23, 
 p.  231  d  :  p.  267  O.T. 
 
 KWS 
 
voias  o 
 
 TTOy 
 
 -  r7]v  ava- 
 
 avac^opa  not  Pinion.  259 
 
 they),  lie  liatli  worsliip  from  the  whole  creation,  in  refer-   is  One 
 ence  to  and  in  conception  of  God.'. 
 
 A.  Then  how  (tell  me)  Avill  this  reference  they  talk  of  ^  be 
 meetly  conceived  and  spoken  of  by  us  ?    And  come,  in- 
 vestigating the  Divine  and  sacred  Scripture,  let  us  seek 
 the  solution  from  it.     They  of  Israel*  therefore,  recking 
 little  at  one  time  of  reverence  to  God,  bitterly  attacked 
 Moses  and  Aaron :  then  Moses  addressed  them.  And  ivlio  Num.xvi 
 is  Aaron,  that  ye  murmur  against  him?  for  not  against  us  Exod.xvi, 
 hut  against  God  is  this  your  murmuring.     For  they  were  ^' 
 sinning  against  Moses  and  Aaron,  but  what  they  did  touch- 
 ed the  Divine  glory,  and  the  covert  intent  ^  of  them  who  ^  ttjs  vtto- 
 insult  has  reference  ^  to  that  glory.    Yet  Moses  and  Aaron  rp6 
 were  not  gods,  nor  has  the  creation  worshipped  them  in  l^p^J 
 reference  to  God  ^.  ^  auacpopa 
 
 God  reigned  over  Israel  after  the  flesh  through  Prophets. 
 And  they  came  and  said  to  the  Divine  Samuel,  Make  us  a  i.Sam. 
 liiiig  like  the  rest  of  the  nations.  At  this  the  Spirit-clad 
 was  grieved  and  with  good  reason,  yet  he  heard  God  say. 
 Not  thee  have  they  set  at  nought  hut  Me  that  I  shoidd  not  lb.  7. 
 reign  over  them.  See  again  here  too  the  mode  of  the  set- 
 ting at  nought  has  reference  •*  to  God.  "*  "^^^  ^'"«- 
 
 .  .  .  (popaf 
 
 And  indeed  the  Saviour  and  Lord  of  all  Himself  too 
 says  respecting  those  in  need,  Inasmuch  as  ye  did  it  to  one  S.  Matth. 
 of  these  least,  to  Me  ye  did  it.  Is  it  then  in  this  way  that 
 if  any  be  said  to  honour  him  that  is  of  the  seed  of  David, 
 he  hath  done  it  to  the  Son  ?  and  if  any  do  not  believe, 
 hath  he  surely  offended  against  the  by  Nature  Son,  Who 
 haply  wishes  him  too  to  be  honoured  and  believed  in  by 
 us  in  equal  and  exact  manner  ?  How  then  hath  not  the 
 bond  been  brought  into  equal  honour  with  the  Lord,  that 
 which  hath  been  made  and  a  new  god  (according  to  the  Ps.  Ixxxi. 
 Scriptures)  is  in  the  excellencies  of  Godhead,  and  to  the 
 Holy  and  Consubstantial  Trinity  there  hath  been  appended 
 
 ■•  avacpopa  Qiov  Koi  ivvoia.  pp.  234,  235 :  compare  also  the  famous 
 
 s  TTJs  Trap'  avTuiv  dpvXov/j.'ei'iqs  ayacpo-  Pasch.  hom.  16  for  A.D.  429  (the  same 
 
 pas  rh  XPVI^<^-  as  is  cited  by  the  Eastern  Bishops  a- 
 
 t  Each  of  these  three  instances  is  put  gainst  S.  Cyril's  Chapters  as  tome  1) 
 
 forward  also  in  the  Scholia  §  37,  above  pp.231,  232. 
 
 s  2 
 
260  Union  unites,  connection  does  not. 
 
 Christ  that  wliicb  is  of  unequal  nature  with  It  and  with  It  is  wor- 
 shipped and  partaketh  of  equal  glory  with  It  ? 
 '"ryjvava-  g^  Thcv  sav  that  the  reference^  must  be  taken  in  some 
 such  manner  as  this :  viewing  God  the  Word  inseverably 
 connected  to  him  of  the  seed  of  David  we  worship  him  as 
 God. 
 
 A.  Suffices  it  then  in  order  to  his  duly  taking  the  glory 
 
 that  befits  God  and  to  his  being  borne  above  the  measures 
 
 of  creation^  that  he  should  be  only  connected  with  Him,  and 
 
 will  this  render  him  that  is  not  God  an  object  of  worship  ? 
 
 Yet  I  find  one  saying  to  God  through  the  Psalmist's  lyre, 
 
 Ps.lxiii.    ;^y  gQi^i  is  fast  joined^  after  Thee  :  blessed  Paul  too  writes, 
 
 1  Cor.  vi.  He  that  is  fast  joined^  to  the  Lord,  is  one  sjnrit.     Shall  we 
 
 «o'koWw-  then  (tell  me)  worship  those  too  in  reference''  to  God  as 
 
 7^lva(bo  a  l^^ving  bocn  fast  joined  ^  to  Him  ?     Yet  the  word  fast- 
 
 8/ce/coAA.-  joining^  has  I  suppose  a  greater  and  more  forcible  signifi- 
 
 « rh  rrjs    caucc  than  the  word  connected  ^,  if  it  be  true  to  say  that 
 
 ^'     what  is  fast-joined  to  any  has  its  connection  most  strait". 
 
 aeooi 
 
 iT^-^fl        B.  It  seems  so. 
 
 •Trjv  A.  Why  now  dropping  luiion ",  though  a  word  in  wonted 
 
 use  amongst  us,  yea  rather  that  has  come  down  to  us  from 
 
 ^(rvvd(p(i-  the  holy  Fathers,  do  they  call  it  connection^  ?  though  the 
 term  union  by  no  means  confounds  them  whereof  it  is  said, 
 but  rather  shews  the  concurrence  into  one  of  the  things 
 conceived  of  as  united  :  and  not  (full  surely)  will  that  which 
 is  simple  and  of  one  kind  be  alone  said  to  be  Oney,  but 
 those  too  which  are  compounded  out  of  two  or  more  and 
 out  of  diverse  kinds.  For  so  they  think  to  be  right  who 
 are  skilled  in  these  matters. 
 
 Most  mischievously  therefore  do  they,  severing  into  two 
 the  One  and  by  Nature  and  Truly  Son  Incarnate  and  made 
 Man,  reject  the  Union  and  call  it  connection,  which  any  one 
 
 <  ffvvSov-  else  too  may  have  with  God,  being  almost  tied^  to  Him  by 
 
 f^^""^  virtue  and  holiness,  according  to  that  which  is  by  one  of 
 the  Prophets  rightly  said  to  them  who  fall  back  into  care- 
 
 Zeph.  ii.  lessness.  Be  ye  qatliered  together  and  tied  together,  o  undisci- 
 
 1,  2.  *    * 
 
 "  see  above,  p.  /i)  note  d.  ttoAAj;  tijv  ffvva<piiav  ex^'* 
 
 "  T(J   rial   KoWw/xefoy  4v   ^irirdcrei        y  see  above,  p.  41  note  c. 
 
3£odcs  of  connection.  Taking  bondman's  form  is  True  Union.    261 
 
 plined  nation,  ere  ye  become  as  a  flower  that  passeth  away  :    is  One 
 a  disciple  too  may  be  connected  with  liis  teacker  by  means 
 of  love  of  learnings  and  ourselves,  one  witli  another,  not 
 in  one  way  but  in  many.     Or  perchance  he  too  who  is  an 
 assistant  ^  in  any  work  will  be  reasonably  conceived  as  not  ^vTrovpyhs 
 unconnected  ^  in  point  of  good- will '''  with  him  who  took  ®  atrvra- 
 him  to  that  service.     And  this  rather  is  what  the  word  f^Kovinoy 
 connection  appears  to  signify  to  us  on  the  part  of  the  innova- 
 tors ^.    For  you  learnt  that  they  unlearnedly  maintain  that  ^'^"P"  'T^" 
 (ioD  the  Word  taking  a  man,  as  some  son  other  than  Him-  n(ov 
 self,  set  him  forth,  as  a  sort  of  minister  ^  of  His  Will,  so  as  "  j'-'^ovp- 
 to  make  trial  of  death,  and  live  again,  and  ascending  into  above  p. 
 the  very  heaven,  sit  on  the  Throne  of  the  Ineffable  God-  ^^^' 
 head  !    For  is  he  not  through  these  words  full  surely  seen 
 to  be  altogether  other  than  the  by  Nature  and  truly  Son  ? 
 B.  I  admit  it. 
 
 A.  But  since  they  have  slipped  down  to  this  depth  of 
 unlearning,  as  to  think  and  say  that  not  the  Only-Begotten 
 Word  of  God  Himself  was  made  as  we,  but  that  He  took 
 a  man ;  in  what  way  do  they  want  the  assumption  to  be 
 conceived  by  us  ?  is  it  as  fore-ordained  by  Him  for  the 
 accomplishment  of  somewhat  that  He  willed,  just  as  one 
 
 of  the  holy  Prophets  says,  /  was  not  a  prophet  nor  son  of  a  Amos  vii. 
 prophet  hut  I  was  a  goatherd  and  dressing  mulberries,  and  ^^'  ^^' 
 the  Lord  took  me  from  the  sheep  and  said  to  me,  Go,  prophesy 
 to  My  people  Israel  ?    A  goatherd.  He  set  him  to  be  a  pro- 
 phet and  appointed  him  minister  of  His  Pleasure. 
 
 B.  They  will  say  perhaps  that  not  of  this  kind  was  the 
 taking,  but  just  as  taking  bondman's  form  is  conceived  of 
 by  us. 
 
 A.  Hence  that  which  is  taken  will  with  reason  be  con- 
 ceived of  as  the  own  of  the  Taker  by  an  inseverable  Union ; 
 so  that  Jesus  is  both  God  and  Son,  One  and  Only,  of  Very 
 God,  as  being  Word  from  forth  of  God  the  Father,  begotten 
 Divinely  before  every  age  and  time,  and  in  the  last  times 
 of  the  world,  the  same  after  the  flesh  forth  of  a  woman : 
 for  not  any  one's  else,  but  His  has  the  bondman's  form 
 been  made. 
 
262  The  Fees  made  as  we,  made  lis  as  He  : 
 
 Christ        b.  How  do  you  mean  ? 
 
 A.  Will  (tell  me)  that  whicli  is  by  nature  bond  be  said 
 not  incongruously  to  take  bondman^s  form,  or  that  which 
 is  truly  free  and  is  Essentially  above  the  measures  of  bon- 
 dage? 
 
 B.  The  free  I  suppose :  for  how  will  it  be  made  what  it 
 was  by  nature  ? 
 
 A.  Consider  then  that  the  Only-Begotten  Word  of  God 
 albeit  made  as  we  and  having  entered  on  the  measures  of 
 bondage  according  to  the  human  nature,  hath  witnessed 
 to  Himself  freedom  by  Nature,  saying  in  His  joint-conti'i- 
 S.  Matth.  bution  ^  of  the  didrachma,  Surely  free  are  tlie  sons.  He 
 xvu.  2  .  pQggjygg  therefore  bondman's  foi-m,  making  His  own  the  re- 
 sults of  the  emptying  *  and  not  spurning  the  likeness  to 
 usward  :  for  it  were  not  possible  otherwise  to  honour  the 
 bond  unless  that  which  befitteth  the  bond  had  been  made 
 His  that  it  might  be  made  illustrious  by  the  glory  that  is 
 from  Him  :  for  that  which  excellcth  ever  hath  the  pre-emi- 
 nence and  the  shame  from  our  bondage  was  wiped  out  by 
 us.  For  He  Who  is  above  us  has  been  made  as  we  and  the 
 Free  by  Nature  was  in  the  measure  of  the  servants.  Hence 
 the  dignity  hath  passed  unto  us  too  :  for  we  too  have 
 been  called  sons  of  God  and  inscribed  as  our  Father  Him 
 Who  is  properly  His  Father ;  for  our  human  things  have 
 been  made  flis  also. 
 
 Therefore  in  saying  that  He  took  bondman's  form,  is  the 
 whole  mystery  of  the  Economy  with  flesh.  But  if  confess- 
 ing One  Son  and  Lord,  the  Word  from  forth  of  God  the 
 Father,  they  say  that  a  man,  him  who  is  forth  of  the  seed 
 of  David  has  been  simply  connected  with  Him,  a  partaker 
 of  His  Sonship  and  of  His  glory,  time  is  it  that  we  in 
 friendly  grief  over  them  who  choose  thus  to  think  should  say, 
 Jer.  ix.  1.  Who  ivill  give  to  my  head  water  and  to  my  eyes  a  fountain 
 
 ^  ffvvei(T(\>opa,  as  the  contribution  in  cesses  Arcadia  and  Marina  p.  82  c  d : 
 
 which  He  ordered  that  S.  Peter's  share  on  Isaiah  p.  661  e,  in  his  twelfth  paschal 
 
 should  be  paid   along  with    His   own.  homily  p.  181  e,  in  Horn.  88  on  S.  Luke 
 
 This  is  a  very  favourite  passage  of  S.  and  at  the  close   of  a  fragment   of  a 
 
 Cyril,  he  has  commented  on  it  in   his  Homily  That  Christ  is  One  (published 
 
 commentary  on  S.  John  iv.  22,  p.  189  at  the  end  of  commentaries  on  S.  John 
 
 c  (p.  217  O.T.)  xiv.  11  p.791  a  b  ;  in  iii.  p.  458):  see  too  Glaph.  328  a  b. 
 his  treatise  on  the  right  faith  to  the  Prin-        «  but  emptied  Himself,  Phil.  ii.  7. 
 
One  :  though  Godhead  he  one  thing,  manhood  another.  263 
 
 of  tears,  and  I  will  weep  this  people  day  and  night  ?  for  tliey    is  One 
 are  turned  aside  to  a  reprobate  mind,  denying  the  Lord  Who  2  S.  Pet. 
 bought  them.     For  a  pair  of  sons  unequal  in  nature  is  pro-  "'  ^' 
 claimed  to  us,  and  the  bond  is  crowned  with  God-befitting 
 glory,  and  some  supposititious  son  is  glorified  with  equal 
 excellencies  with  the  by  Nature  and  truly  Son,  albeit  God 
 says  plainly.  My  glory  I  will  not  give  to  another  :  for  how  is  is.  xlii.8. 
 he  not  other  and  apart  from  the  by  Nature  and  truly  Son, 
 who  has  been  honoured  with  mere  and  sole  connection  and 
 taken  as  an  assistant  and  vouchsafed  sonship  even  as  we  our- 
 selves are,  and  has  partaken  of  glory  from  another  and  at- 
 tained thereto  by  gift  and  grace  ? 
 
 B.  We  must  not  therefore  sever  Emmanuel  into  man 
 severally  and  into  God  the  Word. 
 
 A.  By  no  means  :  I  affirm  that  we  must  say  that  He  is 
 God  Incarnate,  and  that  He  is  in  the  Same  both  One  and 
 Other.  For  neither  hath  He,  made  man,  ceased  from  being 
 God,  nor  doth  He  hold  the  Economy  unacceptable,  despis- 
 ing the  measure  of  the  emptying. 
 
 13.  Therefore  (they  say)  consubstantial  with  the  Word 
 was  His  body,  for  thus  and  no  otherwise  will  He  be  deemed 
 One  Only  Son. 
 
 A.  Yet  how  is  not  this  now  raving  and  clear  proof  of  a 
 
 mind  wandering^?  for  how  can  one  behold  in  sameness  o^^-^apairal- 
 
 .  OVTOS 
 
 essence  things  so  far  removed  one  from  another  in  respect 
 of  their  nature  ?  for  one  thing  is  Godhead,  and  another 
 manhood.  For  of  what  do  we  say  that  the  Union  was 
 made  ?  for  a  person  will  not  say  that  the  things  united  are 
 one  in  number,  but  either  (it  may  be)  two  or  more. 
 
 B.  We  must  therefore  sever  (they  say)  the  things  named. 
 
 A.  We  must  not  sever  (as  I  said)  into  a  several  diversity, 
 in  regard  I  mean  to  their  being  away  from  each  other  and, 
 apart ",  but  must  rather  bring  them  together  into  an  in- "  aw'  d\- 
 dissoluble  union.     For  tlie  Word  has  been  onade  flesh,  as  e?^■at /coi 
 John  saith. 
 
 B.  Have  they  therefore  been  confused  and  both  become 
 one  nature  ? 
 
 A.  But  who  will  be  thus  distraught  and  unlearned  as  to 
 
264        One  in  mode  wholly  passing  understanding  : 
 
 Christ  suppose  that  eitlier  the  Divine  Nature  of  the  Word  has 
 been  turned  into  what  it  was  not,  or  that  the  flesh  went 
 over  by  way  of  change  into  the  Nature  of  the  Word 
 Himself  (for  it  is  impossible)  ?  but  we  say  that  One  is  the 
 Son  and  One  His  Nature  even  though  He  be  conceived  of 
 as  having  assumed  flesh  with  a  rational  soul.  For  His  (as 
 I  said)  hath  the  human  nature  been  made,  and  He  is  con- 
 ceived of  by  us  none  otherwise  than  thus,  God  alike  and 
 man. 
 
 B.  There  will  then  be  not  two  natures,  of  God  and  of 
 man  ? 
 
 A.  Godhead  and  manhood  are  one  thing  and  another,  ac- 
 cording to  the  mode  [of  being]  existing  in  each,  yet  in 
 Christ  have  they  come  together,  in  unwonted  wise  and 
 passing  understanding,  unto  union,  without  confusion  and 
 turning^.  But  wholly  incomprehensible  is  the  mode  of 
 the  Union. 
 
 B.  And  how  out  of  two  things.  Godhead  and  manhood, 
 will  One  Christ  be  conceived  of  ? 
 
 A.  In  no  other  wise  (I  suppose)  than  that  whereby  the 
 things  brought  together  one  to  another  unto  a  union  in- 
 dissoluble and  above  comprehension  will  be  One. 
 
 B.  As  for  example  ? 
 
 A.  Do  we  not  say  that  a  man  like  us  is  One  and  his  na- 
 ture one,  although  he  has  not  simpleness  [of  nature]  but  is 
 compounded  out  of  two,  I  mean  soul  and  body  ? 
 
 B.  We  do. 
 
 A.  Does  anybody,  taking  anew  the  flesh  apart  by  itself, 
 and  sundering  from  it  the  soul  that  was  united  to  it,  divide 
 a  single  person  into  two  and  not  thereby  destroy  the  right 
 description  of  him  ? 
 2  Cor.  iv.  B.  Yet  the  all-wise  Paul  writes,  Fw  even  though  our  out- 
 ivard  man  perish  yet  is  the  inward  renewed  each  day. 
 
 A.  You  said  right :  for  he  knew,  he  knew  well  from 
 whence  he  is  one,  and  makes  the  distinction  [between  the 
 two]  one  to  be  grasped  in  idea  only  :  he  calls  the  soul,  the 
 inward  man,  and  the  flesh,  the  outward.    For  I  call  to  mind 
 
 ^  TpoTT^s:  eomp.  S.  James  i.  17. 
 
Man^  i.  e.  God  Incarnate,  yet  no  mixture, 
 
 265 
 
 22. 
 
 the  lioly  Scriptures  which  sometimes  signify  to  us  the  whole   is  One 
 living  thing  from  a  portion,  as  when  God  says ",  I  will  jpoiir  Joel  ii. 
 forth  of  My  8])irit  upon  all  flesh,  and  Moses  says  to  them 
 of  Israel,  In  seventy  five  souls  did  thy  fathers  go  down  into  Deut.  x 
 Egypt.     And  we  shall  find  that  this  has  been  done  in  re- 
 gard to  Emmanuel  Himself:  for  after  the  Union,  I  mean 
 that  with  the  flesh,  if  any  call  Him  Only-Begotten  and  God 
 from  forth  of  God,  he  will  be  conceiving  of  Him  as  not 
 apart  from  flesh  or  manhood,  and  if  he  say  that  He  is  man, 
 he  will  not  be  excluding  Him  from  being  God  and  Lord  "^. 
 B.  But  if  we  say  that  the  Nature  of  the  Son  is  One, 
 even  though  He  be  conceived  of  as  Incarnate,  all  need  is 
 there  to  confess  that  confusion  and  commixture  take  place  '^, 
 
 c  Compare  Schol.  §  27,  above  p.  214: 
 also  fragment  8  of  Homilies  (sub  calce 
 Comm.  in  S.  Joan.  iii.  464),  Resp.  7  to 
 Tiberius  and  his  fellows  (ubi  supra,  iii. 
 oS'J)  and  elsewhere. 
 
 ^  So  Expl.  cap.  3  p.  149  e,  cap.  4 
 p.  150  e,  def.  cap.  8  adv.  Epp.  orient. 
 179  b,  schol.  §  16  fin.,  §  36,  above  pp. 
 206,  230  :  also  pp.  167,  168. 
 
 ^  The  fear  felt  by  the  Easterns  that 
 One  Nature  Incarnate  must  necessarily 
 involve  the  [Apollinarian]  mixture,  be- 
 ing stated  in  full  here  and  also  by  Sue- 
 census  in  his  hyponuiesticon,  S.  Cyril 
 replies  carefully  both  here  and  in  his  se- 
 cond letter  to  Succensus,  see  further  on. 
 In  his  first  Letter  to  Succensus,  he  says, 
 "  There  is  therefore  One  Son,  One  Lord 
 Jesus  Christ,  both  before  the  Incarna- 
 tion and  after  the  Incarnation  :  for  not 
 One  Son  was  the  Word  out  of  God  the 
 Father,  another  again  he  who  is  forth  of 
 the  holy  Virgin,  but  Himself  Who  was 
 before  the  ages  is  believed  to  have  been 
 born  according  to  the  flesh  too  of  a  wo- 
 man, not  as  thougli  His  Godhead  took 
 a  beginning  of  being,  or  was  called  unto 
 beginning  of  existence  through  the  holy 
 Virgin  ;  but  rather  that  (as  I  said)  being 
 Word  before  the  ages  He  is  said  to 
 liave  been  born  of  her  because  of  the 
 flesh  (5ia  tt]i/ adpKa  as  the  better  MSS). 
 For  His  is  His  flesh,  just  as  of  each 
 one  of  us  his  body  is  his  own.  But 
 smce  some  wreath  around  us  Apolin- 
 arius'  opinions  and  say,  If  ye  say  that 
 the  Word  out  of  God  the  Father  is  One 
 Son  by  an  union  exact  and  mingled 
 {Ka6'  ivooatv  aKpi^rj  Kol  avyKeKpa/jLevTiv), 
 haply  ye  are  pleased  to  fancy  and  say 
 that  a  confusion  or  commixture  or  com- 
 mingling of  the  Word  with  His  body 
 has  had  place  or  a  change  of  the  body 
 
 into  the  Nature  of  Godhead :  therefore 
 we  repellmg  ver}'  earnestly  the  accusal 
 say  that  the  Word  out  of  God  the  Father 
 incomprehensibly  and  unutterably  uni- 
 ted to  Himself  a  body  ensouled  with 
 reasonable  soul  and  proceeded  man  of  a 
 woman,  made  as  we  not  by  change  of 
 nature  but  rather  by  Economic  Good- 
 Pleasure  (for  He  desired  to  be  made 
 man,  not  losing  the  being  God  by  Na- 
 ture): yet  even  though  He  came  down 
 in  our  condition  and  bare  the  bondman's 
 form,  even  thus  He  hath  remained  in 
 the  Excellencies  of  the  Godhead  and 
 in  Natural  Lordship."  Epp.  136  c  d  e 
 137  a.  And  in  his  second  Letter  to  the 
 same  Succensus,  putting  down  first  the 
 objection  which  Succensus  had  sent 
 him,  ,,  If  there  is  one  Incarnate  Natiu-e 
 of  the  Word,  needs  must  one  say  that 
 there  is  commingling  and  commixture, 
 the  human  nature  minished  as  it  were 
 and  being  lost  (uiro/cAeTrTOyueVTjs)  in 
 Him:,,  S.  Cyril  replies,  "They  who 
 pervert  right  things  know  not  that  there 
 is  in  trutli  One  Incarnate  Nature  of  the 
 Word.  For  if  He  'Who  is  by  Nature 
 and  truly,  He  Who  was  ineffably  Be- 
 gotten, be  One  Son,  and  then  by  as- 
 sumption of  flesh,  not  without  soul  but 
 ensouled  with  reasonable  soul,  proceed- 
 ed man  of  a  woman,  He  will  not  there- 
 fore be  severed  into  two  persons  and 
 sons,  but  hath  remained  One  yet  not 
 without  flesh  nor  without  body,  but  hav- 
 ing the  body  as  His  own  by  Union 
 which  may  not  be  plucked  asunder. 
 And  he  who  says  this,  full  surely  he 
 indicates  no  commingling,  no  confusion 
 nor  ought  of  the  kind,  nor  will  this  as 
 of  necessity  ensue,  whence  should  it? 
 For  even  though  the  Only-Begotten  &c" 
 as  above  p.  41,  note  e.  Epp.  142  e  143  a. 
 
266      nor  consumjjtion  of  the  manJioocl.  Bush  type  of  this. 
 
 Christ  the  nature  of  man  being  lost  ^  as  it  were  within  Him.  For 
 what  is  the  nature  of  man  unto  the  excellency  of  God- 
 head ? 
 
 STTspiTTo-      A.  In  highest  degree,  my  friend,  is  he  an  idle  talker^ 
 
 ^^^"  who  says  that  confusion  and  commixture  have  place,  if  one 
 Nature  of  the  Son  Incarnate  and  made  man,  is  confessed 
 by  us  :  for  one  will  not  be  able  to  make  proof  thereof  by 
 needful  and  true  deductions.     But  if  they  set  their  own 
 
 Ps.  xxi.  will  as  a  law  to  us,  they  devised,  a  counsel  luhieh  they  cannot 
 establish.,  for  we  must  give  heed,  not  to  them  but  to  the 
 God-inspired  Scripture  :  if  they  think  that  needs,  on  ac- 
 count of  the  nature  of  man  being  nothing  compared  to  the 
 Divine  Excellency,  must  it  be  lost  and  consumed  as  they 
 
 S.  Matth.  say,  we  again  will  say.  Ye  do  err  not  Imowing  the  Scrip- 
 tures nor  the  power  of  God  :  for  it  were  not  impossible  for 
 God  Who  loves  man  to  make  Himself  endurable  to  the 
 measures  of  the  manhood.  And  this  He  foresignified  to  us 
 darkly,  when  initiating  Moses  and  limning  the  mode  of 
 the  Incarnation  as  yet  in  types,  for  He  came  in  likeness  of 
 fire  on  the  bush  in  the  wilderness,  and  the  fire  kept  play- 
 
 4  ivriarp-  ing  "^  ou  the  shrub  yet  was  it  not  consumed.  And  Moses 
 seePasch.  marvelled  at  the  sight.  Yet  how  is  not  a  tree  a  thing  that 
 p?23iVc  ^^^  ^o  alliance  ^  with  fire  ?    and  how  is  the  readily  con- 
 
 5  a(rvfj.0a-  gumcd  wood  patient  of  the  onslaught  of  flame  ?    But  this 
 
 matter  was  (as  I  said)  a  type  of  a  mystery,  which  exhibited 
 endurable  to  the  measures  of  the  human  nature,  the  Di- 
 vine Nature  of  the  Word  s,  at  His  Will,  for  to  Him  is  no- 
 thing impossible. 
 
 B.  Know  well  that  they  will  not  choose  so  to  think. 
 
 A.  Their  speech  will  be  caught  setting  forth  to  us  most 
 undoubtedly  two  sons  and  two  christs. 
 
 B.  Not  two  :  they  say  that  the  Son  by  Nature,  the  Word 
 from  forth  God  the  Father  is  One ;  he  that  is  assumed  is 
 
 f  viroKXeTTTOfiePTts.     S.  Cyril   takes  S.  Cyril  that  some  thought  would  be  a 
 
 up  the  word  a  little  below  by  inronXf-  consequence  of  holding  One  Nature :  see 
 
 ■KreffOaire  KaiSaTrauacrOai.     This  latter  above  note  e.    Succensus  uses  the  words 
 
 word  together  with  the  illustration  of  the  fiewvixivris  tlxrivep  koX  inroK\fTrTo/j.4vris. 
 bush  which  burned  with  fire  and  was  not        s  "  For  as  the  fire  was  made  endurable 
 
 consumed,  point  to  the  sense  of  being  to  the  bush,  so  to  our  nature  too  the 
 
 absorbed  and  lost,  which  Succensus,  bi-  Excellency  of  the  Godhead."     Pasch. 
 
 shop   of  Diocaesarea  in  Isauria,  told  hom.  16  p.231  c. 
 
Fallacy  that  son  of  David  was  assumed.  267 
 
 a  man  by  nature  son  of  David  ^,  but  is  son  of  God  by  reason  is  One 
 of  his  having  been  assumed  by  God  the  Word,  and  that  by 
 reason  of  God  the  Word  dwelling  in  him  hath  he  come  to 
 this  dignity  and  hath  by  grace  the  sonship. 
 
 A.  Then  wherever  will  they  go  as  regards  mind  and  un- 
 derstanding who  thus  think  ?  or  how  do  they  say  '  not  a 
 pair  of  sons/  when  they  are  severing  one  from  another 
 man  and  God,  if  (according  to  them)  the  One  has  the  son- 
 ship  by  Nature  and  truly,  the  other  „  by  grace  and  came 
 ,, to  this  dignity,  God  the  Word  indwelling  him?,.  Hath 
 he  then  ought  greater  than  we  ?  for  He  indwelleth  in  us 
 too.     And  the  most  holy  Paul  confirms  us  in  this,  saying, 
 
 Fo7'  this  cause  hand  I  my  Jcaees  to  the  Father  from  Whovi  Eph.  Hi. 
 every  family  in  heaven  and  on  earth  is  named,  that  He  ivould 
 (jive  you  according  to  the  riches  of  His  glory  to  he  strengthened 
 ivith  might  through  His  Spirit  that  Christ  may  dwell  in  your 
 hearts  :  for  He  is  in  us  through  the  Spirit  wherein  we  cry  Rom.viii. 
 Ahha  Father.  Hence  our  position  is  in  no  wise  inferior, 
 if  we  have  been  vouchsafed  the  equal  by  God  the  Father 
 (for  by  grace  we  too  are  sons  and  gods)  :  we  have  been 
 surely  brought  unto  this  supernatural  and  marvellous  dig- 
 nity as  having  the  Only-Begotten  Word  of  God  in-dwell- 
 ing. 
 
 But  profane  and  distraught  altogether  is  it  that  they 
 should  say  that  Jesus  has  been  vouchsafed  the  sonship  and 
 has  won  the  glory  thereof  as  a  matter  of  favour. 
 
 B.  Would  you  say  how  ? 
 
 A.  Certainly.  For  first  (as  I  said)  He  will  be  thus  con- 
 ceived of  as  separately  another  son  and  christ  and  lord  from 
 Him  Who  is  so  truly  and  by  Nature  :  besides  this,  another 
 impossibility  is  brought  in  and  which  not  unreasonably  mili- 
 tates against  right  reasoning. 
 
 B.  What  is  that  ? 
 A.  The  all-wise  John  says  of  Christ,  He  came  unto  His  s.  John  i. 
 
 loum  and  His  own  received  Him  not,  hut  as  many  as  received     ' 
 lim  He  gave  them  authority  to  become  God's  children.    Will 
 
 t  See  the  fragments  of  S.  Cyril's  two  Books  against  Theodore  of  Mopsuestia, 
 ;o  be  given  below. 
 
268     Tlte  gained  can  he  lost,  the  Free  alone  give  adoption  : 
 
 Christ  then  lie  wlio  lias  the  sonship  of  grace  aud  has  it  as  an  ad- 
 ventitious dignity  that  he  won  the  being  what  he  is ;  will 
 such  an  one  bestow  freely  on  others  also  what  he  has  with 
 difficulty  grown  rich  in  ?  does  not  this  appear  to  you  in- 
 congruous ? 
 B.  Very. 
 
 A.  That  which  accrues  not  by  nature  but  has  been  in- 
 troduced from  without,  will  it  not  be  to  be  lost,  as  far  as 
 possibility  goes  ? 
 
 B.  How  should  it  be  otherwise  ? 
 
 A.  Hence  it  will  be  a  possible  contingency  that  the  son 
 should  some  time  be  able  to  fall  from  his  sonship  :  for  what 
 is  not  based  on  laws  of  nature  is  not  free  from  a  suspicion 
 of  being  lost. 
 
 B.  It  is  so. 
 
 A.  In  another  way  too  one  may  see  that  their  dogma  is 
 both  uncomely  and  of  a  truth  replete  with  the  supremest 
 ill-counsel :  for  if  it  is  true  that  that  which  is  by  adoption 
 and  grace  is  ever  in  the  likeness  of  that  which  is  by  nature 
 
 6  tV  ava-  and  in  truth,  how  are  WE  sons  by  adoption, having  reference^ 
 
 ''"''""'       to  Him  Who  is  truly  Son  if  He  too  along  with  us  is  among 
 
 them  who  are  so  by  grace  ?  how  too  in  the  Gospel-parables 
 
 is  He  sent  as   Son  after  the  servants  [had  been  sent]  ? 
 
 whom  when  the  guardians  of  the  vineyard  saw  they  said, 
 
 S.  Matt.    Tliis  man  is  the  heir,  come  let  us  Mil  Him. 
 
 He  therefore  Who  hath  appeared  in  flesh  and  Who  made 
 trial  of  the  crooked  ways  of  the  Jews  is  Son  in  truth  and 
 Free,  as  born  of  the  Nature  that  is  Free  and  is  not  among 
 those  who  are  under  the  yoke,  in  that  He  is  conceived  of 
 as  God,  even  though  He  hath  been  made,  as  we  who  are 
 under  the  yoke,  son  of  bondage,  He  the  Son  (as  I  said)  by 
 Nature  and  truly.  Who  is  beyond  the  yoke  and  above  the 
 creation :  after  Whom  we  too  who  are  sons  by  adoption  and 
 grace  have  been  formed. 
 
 B.  We  do  not  say  (say  they)  that  the  man  is  Son  of  God, 
 lest  we  should  speak  of  two  sons  by  Nature.  For  as  the 
 Word  Who  came  down  from  Heaven  is  not  by  nature  son 
 
He  God  of  God  and  David's  Son.  269 
 
 of  David,  thus  neither  is  he  who  is  forth  of  the  seed  of  is  One 
 Davidj  Sou  of  God  by  Nature '. 
 
 A.  They  will  therefore  sever  into  two  sons,  and  both  of 
 them  will  be  proved  to  be  falsely  so  called,  and  I  think  one 
 
 may  say  that  the  mystery  of  Christ  is  idle  trickery  '^  if  it  is  'j''Ka7oy 
 thus  as  our  opponents  foolishly  say.     Where  then  is  the  yaKKT/xby 
 Union  and  in  regard  to  what  do  they  say  that  it  has  been 
 wrought  ?    or  haply  this  that  the  Word  was  made  flesh  is 
 found  to  be  untrue  and  to  have  been  superfluously  brought 
 in,  if  the  Word  from  forth  God  the  Father  have  not  been 
 called  son  of  David  by  reason  of  His  being  made  from 
 forth  his  seed  after  the  flesh.     But  I  think  that  they  ought 
 to  hear  from  us  too  what  was  said  by  Christ  Himself  to  the 
 chiefs  of  the  Jews,  What  thinh  ye  of  Christ  ?  whose  son  is  S.  Matt. 
 Be  ?  and  should  they  say,  David^s,  they  will  hear  from  us, 
 Sow  therefore  does  David  in  spirit  call  Him  Lord  saying,  lb.  43-45. 
 i  The  Lord  said  unto  my  Lord,  Sit  Thou  on  My  Right  Hand 
 until  L put  Thine  enemies  the  footstool  of  Thy  Feet  ?  if  there- 
 fore David  in  spirit^  call  Him  Lord,  hoiv  is  He  his  Son? 
 does  he  who  is  not  by  Nature  and  truly  Son  (as  our  oppo- 
 nents say)  co-sit  with  God,  and  is  he  co-Throned  (tell  me) 
 with  Him  Who  ruleth  all  things  ?  albeit,  as  saith  the  all- 
 wise  Paul,  to  no  one  of  the  angels  hath  the  Father  at  any 
 time  said,  My  Son  art  thou,  nor  yet,  Sit  on  My  Eight 
 Hand.     How  then  is  he  who  is  forth  of  a  woman  in  su- 
 premest  dignity  and  on  the  seat  of  the  Godhead  and  be- 
 yond all  Rule  and  Lordship,  Thrones  and  Authority  and  Eph.  i. 
 every  name  that  is  named  ? 
 
 And  note  how  the  Lord  saying,  If  therefore  David  in  s.  Matt. 
 spirit  call  Him  Lord  how  is  He  his  Son,  induces  those  who  ^^"■'*^* 
 would  be  searchers  of  the  truth,  to  hold  that  the  Word 
 when  in  participation  of  flesh  and  blood  hath  remained  even 
 thus  One  Son :  witnessed  to  that  He  is  God  from  God-be- 
 fitting Excellency  and  Lordship,  while  His  being  called 
 also  Son  of  David  signifieth  full  well  that  He  is  Man. 
 
 B.  Perhaps  they  will  say  to  this  (for  I  am  pointing  out 
 
 i  Compare  the  fragments  of  Theodore        ^  The  syriac  translation  ofthistrea- 
 as  cited  before  tlie  fifth  general  coimcil,    tise  has  also  the  words  in  spirit  here. 
 a.t  the  end  of  this  volume. 
 
270  David's  Son  God  Incarnate  : 
 
 Christ  [their  reply]),  „  Are  we  then  to  admit  that  he  too  who  is 
 „  forth  of  the  seed  of  David  is  forth  of  the  Essence  of 
 ,,  God  the  Father?,, 
 
 A.  Yet  how  hath  not  such  a  question  exceeding  worth- 
 lessness  ?  and  it  is  incongruous  to  the  might  of  the  mys- 
 tery and  to  them  who  delight  in  the  truth. 
 
 B.  Tell  me  how. 
 
 A.  Do  not  divide,  saying  that  he  who  is  forth  of  the  seed 
 of  David  is  other  than  the  One  Christ  and  Son  and  Lonl  : 
 for  right  utterance  wills  that  the  Only-Begotten  Son  WIio 
 hath  His  Being  forth  of  God  the  Father  is  Himself,  and 
 none  other,  him  who  is  forth  of  David  after  the  flesh.     Let 
 
 8  ffxfipov-  them  not  therefore  of  their  boundless  stupidity  ^  say  that 
 as  the  Word  Who  came  down  out  of  heaven  is  not  by  nature 
 David's  Son,  thus  neither  is  he  who  is  forth  of  the  seed  of 
 David  Son  of  God  by  Nature.  For  the  Word  Who  by 
 Nature  and  in  truth  beamed  forth  of  the  Father,  having 
 assumed  flesh  and  blood,  as  I  just  now  said,  hath  remained 
 the  Same,  that  is,  by  Nature  and  truly  Son  of  the  Father, 
 being  One  Only  and  not  as  if  one  with  another,  that  His 
 Person  may  be  conceived  of  as  One.  For  thus  gathering 
 unto  union  true  and  above  mind  and  speech  things  which  by 
 the  count  of  their  nature  had  been  sundered  unto  unlike- 
 ness,  we  shall  advance  on  the  unerring  path  of  the  faith. 
 For  we  say  that  One  and  the  Same  Christ  Jesus  is  forth  of 
 God  the  Father  as  God  the  Word,  forth  of  the  seed  of  Di- 
 vine David  after  the  flesh.  Do  not  I  seem  to  you  to  have 
 most  rightly  considered  these  things  ? 
 
 B.  Surely. 
 
 A.  I  will  ask  the  opponents  something  else  too. 
 
 B.  What  is  that  ? 
 
 A.  Are  they  not  assured  that  the  Only-Begotten  God 
 the  Word  hath  His  Being  from  forth  God  the  Father  and 
 do  they  not  afiirm  that  the  man  taken  (as  they  say)  by 
 connection  is  made  from  forth  the  seed  of  Divine  David  ? 
 
 B.  So  they  say. 
 
 A.  The  Word  therefore  being  God  will  most  assuredly 
 surpass  both  in  Nature  and  in  glory  him  who  is  forth  of 
 
else  a  man  over  all,  God  blessed  for  ever,  271 
 
 the  seed  of  David  and  will  overpass  to  the  extent  of  the  is  One 
 difference  of  the  natures.  Or  if  it  be  not  as  I  say,  why  do 
 they  sever  and  allot  to  the  one  the  right  to  the  glory,  and 
 bring  in  the  other  as  recipient,  and  as  gaining  what  he  is 
 by  way  of  a  prize  and  in  the  light  of  a  largess  ?  bat  less 
 full  surely  and  inferior  is  the  receiver  to  the  giver  and  to 
 him  who  gives  the  glory  that  which  is  participant  of  the 
 glory  from  him. 
 
 B.  I  suppose  that  they  too  would  say  that  most  vast  is 
 the  difference  between  God  and  men. 
 
 A.  Then  how  does  the  all-wise  Paul,  the  priest  of  the 
 Divine  mysteries,  he  that  hath  indwelling  Him  Who  is 
 preached,  and  who  speaketh  in  the  Spirit :  how  does  he  both 
 call  Him  that  after  the  flesh  is  of  the  Jews,  God  and  say 
 
 that  He  is  blessed  for  ever,  amen  ?  what  is  there  above  God  ^°'"-  ^^^ 
 Who  is  over  all  ?  what  will  a  man  behold  in  the  Word  Who 
 is  forth  of  the  Father  greater  than  he  is  who  after  the  flesh 
 is  of  the  Jews  if  he  be  a  son  other  than  He  and  separate 
 and  not  truly  so  ? 
 
 B.  But  he  who  is  forth  of  the  seed  of  David  was  admitted 
 (they  say)  by  connection  and,  seeing  that  the  Word  being 
 God  indwelt  him,  he  shares  His  Dignity  and  His  Honour : 
 and  this  the  most  holy  Paul  will  teach  writing  of  him  that 
 
 he  tuas  made  subject  to  the  Father  unto  death,  yea  the  death  of  Pl^il-  "• 
 the  cross,  ivherefore  God  also  super-exalted  him  and  gave  him 
 a  name  ivhich  is  above  every  name :  and  this  name  is  God, 
 
 A.  Do  they  then  say  that  to  him  that  is  of  the  seed  of 
 David  sejoarately  and  as  to  another  son  apart  by  himself 
 has  been  given  by  God  the  name  which  is  above  every  name  ? 
 
 B.  Yea  (they  say),  for  to  the  Only-Begotten  Who  is  God 
 and  forth  of  God  by  Nature,  how  could  that  be  given  which 
 He  hath  ? 
 
 A.  Therefore,  if  the  receiving  is  not  put  respecting  Him, 
 let  accurate  investigation  be  made  from  what  the  Divine 
 Paul  himself  hath  written  :  For  let  each  one  of  yourselves  be  lb.  5—9. 
 of  the  mind  ivhich  ivas  also  in  Christ  Jesus  Who  being  in  the 
 form  of  God  held  not  the  being  Equal  to  God  a  thing  to  seize  ^, 
 
 1  See  above  p.  165  note  j. 
 
272    and  a  man  the  Form  of  God.     The  emiotyinrj,  lohat. 
 
 Christ  yet  did  He  empty  Himself  tali'ing  bondman's  form,  made 
 in  liheness  of  men,  and  found  in  fashion  as  a  man  He  abased 
 Himself  made  suljed  unto  death,  yea  tJie  death  of  the  cross  : 
 wherefore  God  also  super-exalted  Him  and  gave  Him  the  "* 
 name  which  is  above  every  name.  If  °  therefore  it  is,  ac- 
 cording to  them,  the  man  that  is  forth  of  the  seed  of  David 
 conceived  of  separately  and  by  himself  who  received  the 
 name  that  is  above  all,  let  them  shew  him  pre-existing  in 
 the  Form  of  God,  and  not  holding  the  being  equal  to  God 
 a  matter  for  robbery  and  moreover  taking  bondman's  form, 
 as  though  that  is  he  had  it  not  and  was  not  so  ere  he  took 
 it :  albeit  as  themselves  say  and  choose  to  think,  himself 
 is  the  bondman's  form.  Then  how  can  he  take  it  as  though 
 he  had  it  not  ?  how  too  will  a  man  be  conceived  of  as  made 
 in  lil-eness  of  men,  and  be  ^onndi  in  fashion  as  a  man?  The 
 force  of  the  ideas  then  will  turn  them  round  even  against 
 their  will  to  know  the  truth, 
 B.  What  truth  ? 
 
 A.  God  the  Word  Who  is  in  the  Form  of  God  the  Father, 
 the  Impress  of  His  Person,  Who  is  in  all  Equal  to  Him 
 Who  begat  Him,  hath  emptied  Himself. 
 
 B.  And  what  is  the  emptying  °  ? 
 
 A.  The  being  in  assumption  of  flesh  and  in  bondman's 
 form,  the  likeness  to  us  of  Him  Who  is  not  as  we  in  His 
 own  Nature  but  is  over  the  whole  creation.     Thus  hath 
 
 ™  The   codices  A.B.C.   of  the  New  He  is  seen  assuming  what  is  alien  to 
 
 Testament  insert  the  article,  tlie  Name.  Him,  through  which  also  He  became 
 
 Among  the  different  quotations  of  this  poor?"  Dial.  4  p.  519  cd.    Against  the 
 
 text  by    S.  Cyril   there  is  variation  of  Arians  who  argued  from  the  name  above 
 
 MSS.,  but  the  article  frequently  occurs:  every  name  that  the  Son  was  exalted  in 
 
 and  in  the  Thesaurus  the  very  good  xtli  consequence  of  His  humiliation  S.  Cyril 
 
 century  Ms.  Cod.  Monac.  331  has  it.  writes,  "  Therefore  (for  I  will  say  some- 
 
 n  See  this  passage  carefully  explained  thing)  deeming  for  the  moment  below 
 
 in  S.  Cyril's  Treatise  to  the  Empresses  what  is  fitting  for  need  sake:  let  the 
 
 Pulcheria   and   Eudocia   on   the   right  Only- Begotten  have  the  greatest  thank 
 
 Faith,  cap.  13  pp.  141  e  142.  to  the  falls  of  those  on  the  earth  and  to 
 
 o  "  He  was  God  forth  of  God,  Only  our  sins,  let  Him  know  that  the  sins  of 
 
 Out  of  Only,  and   Ineffably  Begotten :  human  nature  are  to  Him  the  cause  of 
 
 but  when  He  was  made  as  we,  then  then  God-making  glory.     For  had   we   not 
 
 will  He  at  last  be  classed  with  His  bre-  sinned  He  had  not  been  made  as  we,  had 
 
 thren  through  being  called  First-born.  He  not  been  made  as  we,  neither  had  He 
 
 For  where  is  the  emptying,  except  in  His  endured  the  cross,  and  had  He  not  died 
 
 being  made  First-born  out  of  Only-Be-  neither  had  He  obtained  the  obligation  of 
 
 gotten,  and  among  creatures  with  us  as  being  worshipped  by  ourselves  and  tlie 
 
 man  Who  is  above  all  creation  ?  where  holy  angels."  Dial.  5  p.  5G7  fin.     See 
 
 at  all  became  He^oor  being  Rich,  except  also  above  p.  57  note  y. 
 
Ao^a  TrpoKoa/xio';.     One  Lord  Jesus  Clii'ist.         273 
 
 He  abased  Himself,  lowering  Himself  economically  into   is  One 
 the  measures  of  the  human  nature ;  yet  was  He  even  so 
 God,  as  having  not  by  gift  That  which  comes  to  Him  by 
 Nature.     Therefore  He  also  said  to  God  the  Father  Which 
 is  in  Heaven,  Father  glorify  Me  with  the  glory  which  I  had  S.  John 
 before  the  luorld  luas,  ivith  Thee.     For  I  do  not  suppose  that  ^^"' 
 they  will  say  that  Jie  is  asking  for  the  glory  which  was  be- 
 fore the  world  as  being  his  own,  he  [I  mean]  who  in  the 
 last  times  of  the  world  was  born  of  the  seed  of  David,  if  so 
 be  he  is  son  by  himself  other  than  He  Who  is  so  by  Nature 
 and  truly  :  but  this  utterance  will  rather  be  a  most  God- 
 befitting  one.     For  it  needed,  it  needed  that  He  should  be 
 co-fashioned  ^  in  the  measures  of  the  manhood  and  should  ^  i-^-  "«"it^^ 
 have  the  Excellence  of  the  God-befitting  Dignity  Unim- 
 paired and  Essentially  in  Himself  just  as  it  is  in  the  Father 
 
 too.     For  how  will  that  be  true,  There  shall  he  in  thee  no  Ps.  Ixxxi. 
 
 9 
 ')'iew  god,  if  according  to  them  a  man  is  made  god  by  connec- 
 tion with  the  Word  and  is  declared  co-enthroned  and  sharer 
 of  the  Father^  s  Dignity  ? 
 B.  You  say  well. 
 
 A.  How  is  one  to  conceive  of  that  which  is  wisely  spoken 
 
 by  voice  of  Paul,  Fo7'  even  though  there  be  many  gods  both  in  iCor.viii. 
 heaven  and  on  earth  yet  to  us  is  One  God  the  Father  from  ' 
 Whom  are  all  things  and  we  from  Him,  and  One  Lord  Jesus 
 Christ  through  Whom  are  all  things  and  we  through  Him  ? 
 For  there  being  One  Lord  Jesus  Christ  and  Paul  having 
 full  well  affirmed  that  through  Him  all  things  have  been 
 brought  to  their  birth,  what  shall  we  do,  noble  sirs,  when 
 ye  distinguish  from  the  assumed  man  as  ye  call  him,  the 
 Word  from  forth  God  the  Father  ?  which  are  we  to  say 
 was  the  Creator  of  all  ? 
 
 B.  The  Son  by  Nature  from  forth  God  the  Father,  i.  e., 
 the  Only-Begotten. 
 
 A.  Yet  does  the  priest  to  us  of  the  Divine  Mysteries 
 say  that  through  Jesus  Christ  were  all  things  brought  to 
 being,  and  that  He  is  One  and  Only.    I  will  recall  that  when 
 investigating  the  name  Christ  we  said  that  it  introduces  to  above  p. 
 us  the  declaration  of  anointing  :  for  on  account  of  having  ^^' 
 
274         One,  God  i)iade  man,  anointed,  seen,  come  in 
 
 Christ  been  anointed  would  any  be  called  christ^.  Eitber  tbere- 
 fore  let  them  say  that  the  Word  from  forth  God  the  Father 
 has  been  anointed  in  His  proper  Nature  and  that  He  was  in 
 need  of  sanctification  through  the  Spirit  and  of  participa- 
 tion from  Him,  or  let  them  teach  how  He  is  to  be  conceived 
 of  as  Christ  Who  has  never  been  anointed,  and  how  the 
 Only-Begotten  Word  of  God  will  be  called  separately  Jesus, 
 S.Lukei.  although  blessed  Gabriel  says  to  the  holy  Virgin,  Fear  not 
 Mary,  for  Jo  Own  shalt  conceive  in  thy  luomb  and  shalt  hear  a, 
 
 S.  Matth.  gon  and  shalt  call  His  Name  Jesus,  for  He  shall  save  His 
 1-21.  ,/.,.. 
 
 jjeople  from  their  sins. 
 
 B.  Do  we  then  say  that  all  things  have  been  made  through 
 a  man  and  that  he  who  in  the  last  times  of  the  world  hath 
 birth  of  a  woman  is  Creator  of  heaven  and  earth  and  in 
 short  of  all  things  that  are  in  them  ? 
 
 A.  Do  thou  too  say,  for  I  will  ask :  Has  not  the  Word 
 been  made  flesh  ?  has  He  not  been  called  son  of  man?  took 
 He  not  bondman's  form?  emptied  He  not  Himself,  made 
 in  likeness  of  men  and  found  in  fashion  as  man  ?  If  there- 
 fore they  deny  the  Economy,  the  Divine  Disciples   will 
 
 IS. John  withstand  them  saying,  And  we  saw  and  testify  that  the 
 
 '    '  Father  liath  sent  the  Son  Saviour  of  the  ivorld  :  ivhoso  shall 
 
 confess  that  Jesus  is  the  Son  of  God  God  ahideth  in  him  and 
 
 lb.  2, 3.  Jie  in  God,  and  again,  Herein  is  Icnown  '^  the  Spirit  of  God, 
 every  spirit  which  confesseth  that  Jesus  Christ  has  come  in 
 the  flesh  is  from  God  and  every  spirit  luhich  does  not  confess 
 Jesus  is  not  from  God.  Besides  what  sense  has  it,  to  con- 
 ceive of  a  man  that  he  has  come  in  flesh  ?  to  one  who  is 
 external  to  flesh  and  who  is  of  Nature  not  ours,  will  rather 
 
 P  See  above  p.  252  and  Scholia  §  1  yLvcLffuere,  while  in  S.  Cyril's  second 
 
 above  p.  185,  JVhat  is  Christ.     In  both  publication  of  it  as  the  seventh  of  these 
 
 passages  are  mentioned  those  who  were  Dialogues  yii/aiaKerai  remains.     In  S. 
 
 called  f  Arises  from  having  been  anointed  :  Cyril's  Treatise  de  recta  fide  (p.  94  c) 
 
 we  have  translated,  anointed,  reserving  to  the  Princesses  Arcadia  and  Marina, 
 
 the  Greek  word  Christ,  for  the  Name  of  yivwa-Kerai  is  read,  and  in  this  place  not 
 
 our  Master.  only  does  the  one  MS.  which  has  pre- 
 
 <i  yivclxTKeTai,  is  linown,  instead  of  served  us  the  treatise  give  yivwffKeTai 
 yivtiffKire,  ye  knoiv.  The  interchange  but  also  it  was  so  translated  in  the  Syriac 
 of  the  vowels  e  and  ai,  having  the  same  version  of  this  treatise,  the  British  Mu- 
 sound,  is  so  common,  that  it  does  not  in  seum  MS.  Add.  17149  fol.  58  init.  writ- 
 general  amount  to  a  difference  of  read-  ten  in  the  sixth  century,  i.  e.  in  the 
 ing.  In  the  treatise  de  recta  fide  to  the  century  immediately  following  S.  Cyril. 
 Emperor  Theodosius,  both  MSS.  give 
 
 1. 
 
flesh,  saved  His  oivn  peojAe,  God  in  our  liheness.     275 
 
 belong  tlie  being  made  in  flesh  also  and  therewith  coming  is  One 
 into  this  world  together  with  remaining  what  He  is.  Hence 
 even  though  He  have  been  made  man,  there  is  nothing  to 
 hinder  our  conceiving  that  through  Him  were  all  things 
 brought  into  being,  in  that  He  is  conceived  of  as  God  and 
 co-eternal  with  the  Father.  For  the  Word  being  God  has 
 not  been  changed,  even  though  He  have  assumed  flesh  en- 
 souled with  a  reasonable  soul,  not  connecting  a  man  with 
 Himself,  as  they  say  who  innovate  the  Faith,  but  Himself 
 made  flesh  as  I  said,  i.  e.,  man :  for  thus  will  the  having 
 been  anointed  befit  Him  nor  meet  with  any  objection;  and 
 He  will  be  called  Jesus  too,  being  Himself  in  truth  He 
 Who  underwent  birth  in  the  flesh  from  forth  a  woman. 
 For  thus  hath  He  saved  His  own  people,  not  as  a  man  con-  above  p. 
 uected  with  God  but  as  God  made  in  the  likeness  of  the  im- 
 perilled, in  order  that  in  Him  first  the  human  race  might 
 be  re-formed  to  what  it  was  in  the  beginning :  for  all  2  Cor. 
 things  were  new  in  Him.  ^*  ^'' 
 
 B.  Hence  we  must  refuse  to  think  or  to  say  that  a  man 
 has  been  connected  with  God  the  Word  and  been  made 
 partaker  of  His  Dignity  and  that  he  possesses  the  sonship 
 as  a  grace. 
 
 A.  Most  entirely  :  for  the  sense  of  the  sacred  Scriptures 
 acknowledges  it  not,  but  it  is  the  invention  rather  of  a 
 mind  loving  novelty  "^  and  feeble  and  weak  and  unable  to 
 see  the  depth  of  the  mystery :  for  where  has  anything  of 
 this  kind  been  said  by  the  holy  Scripture  ?  for  the  Divine 
 Paul  stating  full  clearly  the  Mystery  of  the  Incarnation  of 
 the  Only-Begotten,  says.  For  since  the  little  ones  have  ])ar-  Heb.  ii. 
 taken  of  blood  and  flesh,  He  too  likewise  partooJc  of  the  same     ' 
 in  order  that  through  death  He  might  bring  to  nought  him 
 that  has  the  ^ower  of  death,  i.  e.  the  devil,  and  elsewhere, 
 For  the  imijossibilitg  of  the  law  wherein  it  loas  loealc  through  Rom.viii. 
 the  flesh  God  se7iding  His  own  Son  in  liheness  of  flesh  of  sin  ^>  ■*• 
 and  for  sin,  condemned  sin  in  the  flesh,  in  order  that  the 
 oi'dinance  of  the  law  might  be  fulfilled  in  us  who  walk  not  ac- 
 
 '  The  Greek  h&s  <I>iKok4vov,  loving  ty-lov'mg:  and  the  two  words  «ej/bs  and 
 empty  show,  but  the  syriac  translation  Kaivhs  are  put  one  for  the  other  :  see  last 
 appears  to  have  read  <pi\oKaiuov,  novel-    note  as  to  tne  interchange  of  e  and  ai. 
 
 t2 
 
276  If  Christ  not  God,  a  redeemed  redeemer, 
 
 Christ 
 
 compare 
 p.  248 
 note  g,  p. 
 254  note 
 ni. 
 
 Kws,  non- 
 
 essenti- 
 
 ally 
 
 Tit.  ii. 
 11—13. 
 
 Rom.  i. 
 22. 
 
 1  Cor. 
 iv.  7. 
 
 cording  to  the  flesh  hut  according  to  the  Spirit.  Bat  we  say 
 tliat  there  lias  partaken  of  blood  and  flesli  according  to 
 tlie  mind  befitting  the  inspired  writers — not  he  who  is  in 
 flesh  and  blood  of  his  proper  nature  and  cannot  be  other- 
 wise but — He  Who  is  not  so  and  is  of  other  Nature  than 
 ours ;  and  that  He  has  been  made  both  from  forth  a 
 tvoman  and  in  liliencss  of  flesh  of  sin  Who  is  for  our  sakes 
 as  we  together  with  being  above  ns  too  in  that  He  is  con- 
 ceived of  as  God.  For  the  Word  has  been  made  fleshy  yet 
 not  flesh  of  sin  :  but  in  likeness  of  flesh  of  sin  did  He  con- 
 verse with  them  on  the  earth  as  man  and  has  been  made 
 in  likeness  as  we,  yet  not  along  with  us  under  sin  but  re- 
 moved from  knowing  transgression  (for  the  Same  was  God 
 alike  and  Man)  :  but  they  who  bear  away  (I  know  not  how) 
 from  the  Only-Begotten  the  so  august  and  admii'able  Eco- 
 nomy, connect  with  Him  a  man  by  way  of  accident^, 
 embellished  with  honours  from  without  and  adorned  with 
 glory  not  his ;  and  no  true  God  but  partner  and  partaker 
 with  God,  and  son  falsely  so  named,  saviour  that  is  himself 
 saved,  redeemer  who  is  redeemed  :  albeit  the  blessed  Paul 
 has  written  thus.  For  the  saving  grace  of  God  cvpjpear- 
 ed  to  all  men,  in  order  that  denying  impiety  and  worldly 
 lusts  we  might  live  soberly  and  religiously  in  the  present  life, 
 awaiting  the  blessed  hope  and  manifestation  of  the  glory  of 
 our  great  God  and  Saviour  Jesus  Christ. 
 
 B.  Yea,  they  say  :  for  seeing  that  He  was  altogether 
 vouchsafed  connection  with  God  the  Word,  he  too  was 
 called  gi'eat  God  albeit  made  of  the  seed  of  David. 
 
 A.  For  shame,  what  madness :  aflirming  that  they  are 
 ivise  they  became  foolish,  as  it  is  written.  For  they  trans- 
 form {as  I  said)  the  force  of  the  mystery  of  Christ  into  all 
 that  is  opposite ;  and  their  saying  that  he  has  been  vouch' 
 safed  will  be  nought  else  than  declaring  that  he  is  mere 
 man  and  in  ill  counsel  severing  him  into  an  utter  diversity, 
 so  that  a  pair  of  sons  be  conceived  of,  to  be  worshipped, 
 whereof  One  is  so  by  Nature  and  truly,  the  other  adopted 
 and  bastard  and  having  nothing  that  is  his  own,  that  to 
 him  too  along  with  ourselves  it  may  be  said.  For  ivhat  hast 
 
I 
 
 ayes  and  uo,  a  filled  full,  not  emptied,  two  not  one,     277 
 
 thou  that  thou  receivedst  not :  and  then  whitlier  will  the  all-    is  One 
 wise  Paul  go  who  says,  For  the  Son  of  God  Christ  Jesus  2  Cor. 
 Who  loas  preached  among  you  through  me  and  Silvanus  and  ''  ^^' 
 Timothy  ivas  not  Yes  and  No  but  in  Him  ivas  Yes?    For  how 
 was  He  not  Yes  and  No,  if  He  is  said  to  be  God  and  is  not 
 God  ?  if  the  names  Son  and  Lord  are  falsely  attributed  to 
 Him  ?  and  if  He  be  thus  as  they  say,  it  will  belong  to  Him 
 to  have  to  say,  But  hy  the  grace  of  God  I  am  what  I  am.  i  Cor. 
 For  that  which  belongs  not  by  nature  but  is  from  without  ^^'  ^^' 
 and  introduced  and  given  by  another,  will  not  belong  to 
 the  recipient  but  to  Him  who  imparts  it  and  bestows  it. 
 And  how  did  He  also  say,  I  am  the  Truth,  if  there  is  no-  s.  John 
 thing  true  about  Him  ?  haply  too  He  was  comprehended  hy  i^'-^'^ 
 the  darkness,  if  He  lies.     But  He  did  not  sin  neither  ivas  Isa.  liii. 
 guile  found  in  His  mouth,  as  it  is  written. 
 B.  No  surely. 
 
 A.  And  where  is  the  emptiness  ?  and  of  whom  will  it  be 
 conceived  to  have  happened  ?  for  one  cannot  see  any  one 
 emptied  but  on  the  contrary  being  filled  albeit  he  has 
 not   fulness  in  his   own    nature  :    for  he  would  not  have 
 needed  what  was  another's  and  it  would  have  been  super- 
 fluous to  him  to  have  received,  if  he  had  had,  of  his  own, 
 self-completeness  ^  and  sufficiency  unto  every  thing,  but  o/""^A''"^*'" 
 (jh.vi&\j'&  fulness  did  all  we  receive,  and  the  preaching  of  the  S.  John 
 inspired  will  not  lie.     For  full  is  Christ  and  nothing  what-  ^*     ' 
 ever  is  given  to  Him  so  far  as  He  is  conceived  of  as,  and 
 
 is,  God,  even  though  to  receive  have  been  made  His  by 
 reason  of  the  measure  of  the  manhood  and  in  that  He  be-  ^  '^*'^''''^» 
 
 appeared 
 
 came  ^  as  we,  to  whom  it  will  be  said  full  rightly.  For  what  i  Cor.  iv. 
 hast  thou  that  thou  receivedst  not  ? 
 
 B.  Yea,  he  says,  the  Word  from  forth  God  the  Father  is 
 One  Christ  and  Son  and  Lord,  he  who  is  forth  of  David's 
 seed  being  connected  with  Him. 
 
 A.  But,  most  excellent  sirs,  may  one  say  to  them,  he  who 
 has  another  connected  with  him  willnot  be  conceived  of  as 
 one,  how  could  he  ?  but  as  one  with  one,  i.  e.  with  another, 
 and  these  are  full  surely  two.  But  He  will  be  conceived 
 to  be  in  truth  One  Son,  if  we  say  that  the  Same  is  God  thp 
 
278     3i,s\]&  Cb.eibt  before  tbtne.    Yesterday  to-day  and  for 
 
 Christ  Word  Divinely  begotten  from  God^  and  in  marvellous 
 manner  man  and  from  a  woman  after  the  flesh. 
 
 But  if  setting  apart  and  severing  him  that  is  from  the 
 seed  of  David,  they  dismiss  him  from  being  in  truth  God 
 and  Son  and  say  rather  that  he  is  partner  in  sonship  and 
 partaker  of  glory  not  his  own,  not  idly  (as  I  suppose)  shall 
 we  find  the  accusations  against  Him  by  the  Jews  to  have 
 S.John  been  made.  For  they  said,  Fw  a  good  ivwli  ive  stogie  Thee 
 not  hut  for  hlasphowj  hecause  Thou  being  man  malccst  Thy- 
 self God. 
 
 B.  And  indeed  they  do  say  that  both  Very  God  and  Sou 
 is  the  One  Christ,  i.  e.,  the  Word  out  of  God  taking  by  con- 
 nection him  who  is  of  David's  seed. 
 
 A.  But  if  the  Word  out  of  God  the  Father  is  not  He  Who 
 is  also  according  to  the  flesh  from  a  woman,  but  is  Other 
 
 above  p.    with  Other  %  how  will  he  be  called  Christ  who  has  not  been 
 ^^^*         anointed  as  we  already  said  ? 
 
 B.  Therefore  if  he  who  is  of  the  seed  of  David  is  none 
 other  than  the  Word  from  forth  God  the  Father,  let  him 
 
 •npoaiw-    be  called  also  before  time  :  then  how  does  the  all-wise  Paul, 
 ^'"^  repelling  the  opinion,  demand  as  it  were  with  a  question, 
 
 Heb.  xiii.  and  say,  Jesus  Christ  yesterday  and  to-day,  is  he  the  same  for 
 ever  too  ?  Or  in  another  way  too  :  for  Jesus,  he  says,  who 
 is  yesterday  and  to-day,  will  be  the  same  for  ever  too,  i.  e., 
 recent  and  yesterday  and  to-day,  albeit  God  the  Word  co- 
 existeth  with  His  own  Father. 
 
 A.  They  do  wrong  exceedingly,  turning  aside  the  truth 
 unta  that  which  in  their  unwisdom  seems  good  to  them 
 and  corrupting  the  accuracy  of  the  sacred  Scriptures.  If 
 now  one  say  that  Christ  Jesus  is  also  before  time,  he  will 
 not  miss  of  the  truth,  if  the  Word  which  is  before  time  is 
 One  Son  and  Lord,  Who  in  the  last  times  underwent  birth 
 after  the  flesh  of  a  woman.     And  that  the  Word  made  man 
 
 »  erepos  ^60' erepou  is  untrue  because  baptizingandbeingbaptized, quickening 
 
 God  and  Man  is  One  Christ ;  the  things  and  being  quickened  belong  not  erepif; 
 
 we  are  taught  regarding  the  One  Christ  Kal  er4pcv,  not  to  one  person  and  another, 
 
 (see  Scholia§36,  above  p.  228), His  being  but  to  Christ,  kut'  &\\o  nal  &Wo,  in 
 
 born  and  calling  into  being.  His  growth  o?ie  way  and  another,  the  one  to  Him  as 
 
 in  wisdom  and  being  the  Giver  of  Wis-  God,  the  other  to  Him  as  man,  yet  all 
 
 dom.  His  hallowing  and  being  hallowed,  to  One. 
 
ever.  Thus  Himself  says.  The  Word  God  and  man.     279 
 
 as  we  has  not  been  clianged,  the  Spirit-clad  has  shewn   is  One 
 saying,  Jesus  Christ  yesterdaij  and  to-day,  the  8ame  too  for  lb. 
 ever.     And  yesterday  indicates  past  time,  to-day  present 
 time,  for  ever  that  which  is  future  and  to  come. 
 
 But  if  they  think  that  they  have  thought  out  something 
 clever,  in  taking  yesterday  and  to-day  to  mean  recent,  as- 
 serting and  saying,  He  that  is  yesterday  and  to-day  how 
 will  he  be  also  for  ever,  we  too  will  transfer  the  force  of  the 
 question  unto  the  direct  opposite  :  The  Word  which  is  for 
 ever  how  will  He  take  to  Himself  Yesterday  and  to-day, 
 if  Christ  is  One  and  has  not  been  divided,  as  says  the  Divine  l  Cor.  i. 
 Paul  ?     For  that  thus  He  would  be  known  by  us,  you  will 
 know  hence  also.     For  although  seen  in  the  flesh  and  hav- 
 ing entered  on  the  measures  of  the  human  nature.  He  has  „^fj"^^"' 
 testified  to  Himself  His  Eternal  ^  Being  saying.  Verily  I  S.John 
 say  to  you,  Before  Abraham  was  I  am,  and  again.  If  I  told  ib.  iii.  i.2, 
 you  the  things  of  earth  and  ye  believe  not,  how  will  ye  believe 
 if  I  tell  you  those  of  Heaven  ?  and  no  one  hath  gone  up  into 
 Heaven  except  He  which  descended  from  heaven,  the  Sou  of 
 man.     For  as  Word  Which  ever  is  and  before  the  ages, 
 come  down  from  heaven,  and  then  the  Same  appearing  man 
 as  we ;  as  One  Christ  and  Lord  even  when  He  was  made 
 flesh,  does  He  say  these  things. 
 
 B.  Another  argument  too  has  been  discovered  by  them, 
 it  is  this  :  they  say  that  he  which  is  of  the  seed  of  David 
 ought  so  to  be  called  son  of  God  as  the  Word  Which  is  forth 
 of  God  the  Father  is  said  to  be  son  of  David :  for  neither 
 is  so  by  nature  *. 
 
 A.  Now  let  the  mode  of  the  true  Union  come  in,  that  so 
 
 the  Word  be  believed  to  have  been  made  flesh,  i.  e.  man, 
 
 and  therefore  son  of  David  not  falsely  but  as  from  forth 
 
 him  according  to  the  flesh,  having  remained  too  what  He 
 
 was,  i.  e.  God  out  of  God.     And  verily  the  priests  of  the 
 
 gospel  preachings,  knowing  that  the  Same  is  God  alike 
 
 and  man,  have  told  us  of  Him.     It  is  written  of  the  blessed 
 
 Baptist  that,  On  the  morrow  he  seeth  Jesus  coming  to  him  and  ib.  i. 
 
 29-31. 
 
 '  Compare  the  fragments  cited  before  the  fifth  council  from  S.  Cyril's  first 
 bpok  against  Theodore  of  Mopsuestia. 
 
280   The  B.  Baptist,  S.  Peter,  Apostles  lyreacU  Christ  God, 
 
 Christ  saitk,  Behold  the  Lamb  of  God  which  taketJi  away  the  sin  of 
 the  ivorld  :  this  it  is  of  ivhom  I  said,  After  me  cometh  a  Man 
 tvhich  has  been  made  before  me  because  He  is  prior  to  me, 
 and  I  knew  Him  not,  but  in  order  that  He  should  be  mani- 
 fested to  Israel,  therefore  came  I  bapitizing  in  water.  Under- 
 stand therefore  how  he  saying,  a  Man,  and  calling  Him  a 
 Lamb,  says  that  none  other  is  He  who  taketh  away  the  sin 
 of  the  world,  and  hath  allotted  to  Him  this  great  and  truly 
 vast  and  G-od-befitting  Dignity.     And  he  says  that  He  is 
 
 p.  100       before  and  prior  to  him,  albeit  made  after  him,  I  mean  ac- 
 
 an  note  (.Qj,(^jjjg  ^q  ^\^q  time  of  the  generation  after  the  flesh.  For 
 if  Emmanuel  is  late-born  "  as  man,  yet  was  He  before  every 
 time  as  God.  His  therefore  is  both  the  recent  humanly 
 and  the  Eternal  Divinely  :  hence  the  all-excellent  Peter 
 too,  looking  on  the  "Word  not  bare  nor  without  flesh,  but 
 appearing  in  flesh  and  blood,  clearly  and  unerringly^  made 
 
 S.  Matt,   his  tribute  of  faith  in  Him,  saying.  Thou  art  the  Christ,  the 
 
 lb.  17.  Son  of  the  Living  God,  and  heard  in  reply,  Blessed  art  thou, 
 Simon  Bar-Jona,  because  flesh  and  blood  revealed  it  not  to 
 thee,  but  My  Father  which  is  in  Heaven.  But  were  not  the 
 Mystery  deep,  and  God  in  the  flesh,  but  [only]  a  man  hav- 
 ing according  to  them  the  sonship  by  grace,  how  should  he 
 have  needed  an  Initiator  ^  so  great,  that  no  one  of  them  on 
 the  earth  revealed  it  to  the  disciple,  but  that  he  had  the 
 Father  Himself  as  his  Instructor  in  this  ? 
 
 And  the  Divine  Disciples  too,  seeing  Him  once  travers- 
 ing ^  the  expanse  of  the  sea,  were  astonished  at  the  miracle 
 
 lb.  XIV.  g^j^jj  confessed  the  Faith,  saying.  Truly  Thou  art  the  Son  of 
 God.  Yet  if  he  is  bastard  and  falsely-called  and  has  from 
 adoption  that  he  is  son,let  them  accuse  the  disciples  of  false- 
 
 ^%30°^d  ^^^^>  ^^^  ^^^^  when  they  sware  it.     For  they  have  added 
 Truly,  affirming  that  He  is  the  Son  of  God  the  Father. 
 B.  You  speak  most  excellently. 
 
 u  oypiyevT^s.  compare  p.  20  c. 
 
 "  Late  in  time  behold  Him  come  "  S.  Cyril  uses  the  same  ai-g:ument  in 
 
 Meek  offspring  of  a  Virgin's  womb."  his  Treatise  de  recta  fide  to  the  Princesses 
 
 V  oiTrAafcos.  Eutliymius  Zigabenus  in  Arcadia  and  Marijia,  p.  82  b.  comp.  too 
 
 liis  extract  from  this  treatise  has  aTrAws,  Schol.  §  .'0,  above  p.  209. 
 
 simphj,  which  is  a  far  more  usual  ex-  y  See  Schol.  §  36,  and  the  Treatise  de 
 
 pression  with  S.  Cyril:  a-rrAavrj  however  Recta  fide  to  the  Emperor  Theodosius, 
 
 occurs  in  de  recta  fide  to  the  Emperor,  p.  28  e. 
 
8.  Paul  too.     A  man  has  not  angels  of  his  own.       281 
 
 A.  How  too  has  tlie  Son  of  man  His  own  angels  %  and   is  One 
 shines  forth  in  the  gloiy  of  His  Father  ?  for  He  says,  The  S.  Matth. 
 Son  of  Man  is  about  to  come  in  the  glory  of  His  Father ^'    ' 
 luith  His  angels,  and  again,  And  the  Son  of  Man  luill  send  lb.  xiii. 
 His  Angels.     And  if  they  disbelieve  yet,  even  seeing  Him 
 crowned  in  God-befitting  glory  and  dignities  so  splendid 
 
 and  supreme,  they  shall  hear  Him  say.  If  ye  believe  Me  not  S.  John 
 believe  My  ivorJis,  and  again.  If  I  do  not  the  tuorJcs  of  My  ib.  37. 
 Father,  believe  Me  not^\  For  the  beholding  in  a  man  the 
 excellency  of  the  unspeakable  glory,  supplied  not  as  Ano- 
 ther's nor  in  the  light  of  a  favour,  but  His  very  own  :  how 
 will  it  not  persuade  us  that  He  was  God  in  likeness  as  we 
 and  truly  Son  of  God  Who  is  over  all  ? 
 
 B.  He  affirmed  (he  says)  that  His  were  the  angels,  and 
 
 He  was  made  the  worker  of  these  signs,  the  Word  indwell-  see  chap- 
 
 .  .  ter  9. 
 
 ing  Him  and  having  imparted  to  Him  His  own  glory  and 
 
 operation:  for   it  is  written,  Jesus  of  Nazareth  how  God^^^^^' 
 
 anointed  Him  ivith  the  Holy  Ghost  and  power,  Who  luent 
 
 about  doing  good  and  healing  all  that  are  oppressed  by  the 
 
 devil.     Anointed  therefore  both  with  power  and  with  the 
 
 Spirit,  was  He  a  wonder-worker  ^. 
 
 A.  Then,  since  the  Word  being  God,  both  Holy  and 
 having  Essentially  and  by  Nature  All-Might,  will  never 
 need  either  power  from  another  or  an  imparted  holiness  : 
 who  now  is  He  Who  has  been  anointed  with  power  and 
 the  Holy  Ghost  ? 
 
 B.  They  will  perhaps  say.  The  man  who  is  assumed  by 
 connection. 
 
 A.  He  therefore  is  Jesus  Christ  by  himself  and  separate- 
 
 Iv,  of  Whom  too  the  all- wise  Paul  says.  Yet  to  us  One  God  l  Cor. 
 •^ '                                                                                                                              viii.  6.    , 
 
 "  2  Lo  a^ain  He  says  that  the  spirits  by  Euthymius,  from  the  eye  of  the  copy- 
 above  are  His  angels,  albeit  He  is  call-  ist  wandering  from  one,  i7i  the  glory  of 
 ed  son  of  man."  de  recta  fide  to  the  His  Father,  to  the  other. 
 Princesses,  p.  82  c.  "  We  believe  that  ^  I  have  followed  in  this  the  Syriac 
 He  is  both  Very  God  and  hath  been  translation,  it  being  very  much  S.  Cy- 
 made  son  of  man  economically  for  our  ril's  habit  to  cite  fii-st  one  verse,  and 
 sakes  while  remaining  God,  and  is  One  then  a  verse  or  two  a  little  preceding  it ; 
 Lord  Jesus  Christ."  de  Recta  fide  to  the  Greek  MS.  here  adds,  but  if  I  do, 
 the  Empresses,  fin.  p.  180  b.  though  ye  believe  not  Me,    believe   My 
 
 a  The  words,  For  He  says—oi  His  Fa-  works.   But  it  looks  like  only  an  attempt 
 ther,  are  added  from  the  Syriac  transla-  to  make  the  citation  seem  neater, 
 tion'of  this  treatise.    They  may  have  «  See  Theodoret's  objection  to  chap- 
 been  omitted  by  the  one   Greek  MS.  ter  9,  where  he  quotes  the  same  text,  in 
 which  has  preserved  as  this  treatise  and  S.  Cyril's  Def.  xii.  capp.  p.  227  d. 
 
282     IfindivolUng  makes  man,  Father  and  Spirit  are  men. 
 
 Christ  the  Father  from  Whom  all  tilings  and  WE  from  Him  and 
 One  Lord  Jesus  Christ  through  Whom  all  things  and  we 
 through  Him.  How  then  (tell  me)  are  all  things  through 
 a  man  ?     why  is  he  ranked  as  Son  with  the  Father  and 
 
 5  Kol  afMe-  that  immediately  ^,  no    one   intervening  ?    and    wherever 
 
 shall  we  put  the  Only-Begotten  when  we  have  brought  in- 
 
 6  the  op-   to  His  place  the  man ;  and  that  (as  he  ^  says)  inwrought 
 
 by  Him  and  honoured  because  of  Him  ? 
 
 Has  not  their  argument  outstepped  what  is  reasonable, 
 is  it  not  borne  beyond  bound,  and  as  having  utterly  missed 
 of  the  truth,  will  it  not  reasonably  incur  laughter  ? 
 
 B.  The  Word  of  God  (he  says)  has  been  called  man  in 
 some  such  way  as  this  :  as  the  man  who  was  assumed  by 
 Him  was  born  in  Bethlehem  of  Judeea,  but  is  called  a  Na- 
 zarene  because  he  dwelt  at  Nazareth  '^,  so  too  God  the  Word 
 is  called  man  because  He  dwelt  in  man. 
 
 A.  0  understanding  senile  and  mind  unstrung  and  know- 
 Joel  i.  5.   ing  how  to  stutter  and  nought  else  !     Bouse  ye,  ye  drun- 
 Icards,  from  their  ivine,  let  one  say  to  the  opponents  ;    why 
 do  ye  violence  to  the  truth  and,  turning  aside  the  force  of 
 the  Divine  doctrines,  are  borne  forth  of  the  King's  way  ? 
 The  Word  (as  it  seems)  has  no  longer  heen  made  flesh,  ac- 
 ^avepwno-  cording  to  the  Scriptures,  but  rather  a  dweller  in  man  '^, 
 ^  avdpwTT.  and  it  were  meet  that  He  should  be  called,  of-man^,  not 
 ^vaCoipat-  man,  just  as  he  who  dwelt  at  Nazareth  was  called,  of- Naza- 
 reth^, not  Nazareth.     And  I  think  that  there  is  nothing 
 at  all  to  hinder,  if  they  think  that  their  foolish  invention  is 
 right,  that  together  with  the  Son.  the  Father  and  also  the 
 Holy  Ghost  should  be  called  man :  for  the  fulness  of  the 
 Holy  and  Consubstantial  Trinity  dwelleth  in  us  through 
 1  Cor.  iii.  the  Spirit.     And  verily  Paul  saith.  Bo  ye  not  hiow  that  ye 
 are  God's  Temple  and  the  Spirit  of  God  dwelleth  in  you,  yea, 
 
 <>  Severus  of  Antiocli,  who  lived  about  because  He  dwelt  in  man :,,  and  S.  Cyril 
 
 70  years  after  S.  Cyril's  death,  quoting  replies  to  these  things  thus,  "  Madness 
 
 from  S.  Cyril's  books  against  Diodore  therefore  and  childishness  and  worthy 
 
 and Theodore,givesthispassage(S. Cyril  of  old  women  is  the  word:  for  not  as 
 
 cites  Theodorus  Archbishop  of  Mopsu-  from  a  city  one  is  called  a  citizen  or  of 
 
 estia),  „  But,  says  he,  for  as,  although  the  place,  so  on  account  of  indwellmg  a 
 
 He  was  of  Bethlehem,  He  was  called  a  man  is  the  Word  Who  is  God  called 
 
 Nazarene  on  account  of  His  living  and  man." 
 His  bringing  up  there ;  so  too  a  man 
 
The  Son  Prophet  Apostle  Priest  when  emptied.       283 
 
 and  Christ  Himself,  If  a  man  love  Me  he  ivill  keep  My  u'ord,  is  Oke 
 and  Ml/  Father  will  love  him  and  we  will  come  to  him  and  xiv.Vi. 
 malce  Our  Abode  ivith  him.  Yet  the  Father  has  never  been 
 called  man^  nor  jet  has  the  Holy  Ghost,  by  reason  of  in- 
 dwelling in  us  :  but  those  men  laugh  at  the  Mystery  of  the 
 Incarnation  and  twist  round  unto  what  is  discordant,  the 
 doctrines  of  the  Church  which  are  so  right  and  worthy  of 
 being  heard. 
 
 But  let  our  argument  proceed  again  on  its  course,  bid- 
 ding farewell  to  their  vomit.  For  if,  because  of  the  Word 
 being  in  him,  he  have  been  made  a  worker  of  signs,  they 
 perchance  say  that  he  is  one  of  the  holy  Prophets,  for  [the 
 Word]  has  wrought  Divine  signs  through  the  hands  of  the 
 saints  too :  but  if  they  say  that  the  Son  is  in  these,  they 
 lower  Him  into  the  measure  of  Prophets  or  Apostles. 
 
 B.  Yea,  they  say,  for  has  He  not  been  called  Prophet  ^ 
 and  Apostle  ? 
 
 A.  You  are  not  wrousf :  for  Moses  said  to  them  of  the 
 
 race  of  Israel,  A  Prophet  shall  the  Lord  your  God  raise  up  ^^^^ '"' 
 to  you  out  of  yo2ir  brethren,  as  ine  :  the  Divine  Paul  too  has  Deut. 
 written.  Therefore,  holy  brethren,  partakers  of  the  heavenly  Heb.  iii. 
 calling,  consider  the  Apostle  and  High  priest  of  our  confession 
 Jesus. 
 
 Let  them  tell  then,  for  I  will  ask :  Would  the  grace  of 
 Prophecy  or  the  being  vouchsafed  apostolic  prerogative,  1^.  85°^^ 
 and  being:  called  His'h  Priest  too,  be  an  honour  to  a  man  ?  ^*'»  ^ 
 
 B.  Yes. 
 
 A.  Yet  they  would  say  that  to  Christ  in  that  He  is  con- 
 ceived of  as  God  these  things  are  petty  and  not  worthy  of 
 receiving,  even  tbougb  through  these  very  things  He  is 
 seen  emptied  and  receiving  them  with  the  manhood.     But 
 as  being  God  by  Nature  and  Lord  in  truth,  He  took  bond- 
 man^s  form,  made  therein  and  assuming  our  estate,  so,  both  j , 
 giving  the  Spirit  of  Prophecy  and  ordaining  Apostles  and  yols 
 estabhshing  Priests  ^,  He  was  made  like  in  all  things  to  His  lb.  ii.i7. 
 brethren  :  for  thus  was  He  named,  Propliet,  Apostle,  High 
 Priest. 
 
 E  See  below  fragment  5  against  Diodore. 
 
Christ 
 
 peTOV 
 
 3  rh  fffiiK- 
 poTrpewes 
 icTTiv  av- 
 
 TCji 
 
 S.  Luke 
 i.  15. 
 
 S.  John 
 iii.  31. 
 
 284     No  dishonour  to  the  Son  in  confessing  these  titles. 
 
 B.  But  even  tliougli  tliey  grant  that  He  was  a  Propliet, 
 they  say  that  He  was  not  so  as  one  of  the  Prophets,  but 
 that  He  was  placed  far  above  their  measured  For  they  had 
 the  grace  meted  to  them  and  accruing  to  them  in  time^  He 
 was  full  of  the  Godhead  even  straightway  from  His  very 
 Birth,  for  the  Word  being  God  was  with  Him. 
 
 A.  It  was  then  in  the  amount  of  grace  and  in  length  of 
 time  that  Christ  has  surpassed  the  holy  Prophets  which 
 were  before  Him,  and  it  is  this  which  is  His  special  pri- 
 vilege^. The  point  for  investigation  is  whether  He  was  a 
 Prophet  at  all,  and  not  His  having  more  or  less  or  even 
 excelling,  seeing  that  in  His  being  a  Prophet  and  in  His  not 
 -  passing  beyond  our  measure  does  His  low  estate  consist  ^, 
 even  though  He  be  conceived  of  as  this  from  the  begin- 
 ning, just  as  was  the  holy  Baptist  too,  of  whom  the  blessed 
 angel  says,  And  he  shall  he  filled  ivith  the  Holy  Ghost  even 
 from  his  mother's  ivomh.  How  then  was  the  one  a  servant, 
 the  Other  All-glorious  in  the  dignity  of  Lord  ?  And  of 
 himself  blessed  John  says,  He  that  is  of  the  earth  of  the  earth 
 he  speaketh,  but  of  Emmanuel,  Se  that  cometh  from  above 
 is  superior  to  all. 
 
 B.  Yet  (will  they  perchance  say)  the  Word  which  hath 
 beamed  forth  of  God  the  Father  is  above,  yea  and  superior 
 to  all ;  and  they  are  afraid  to  allot  to  Him  what  belong  to 
 man,  lest  haply  He  be  wronged  thereby  and  brought  down 
 to  dishonour.  Therefore  they  affirm  that  He  took  a  man  and 
 connected  with  Himself  this  person  in  regard  to  whom 
 what  belong  to  man  might  have  place  and  be  spoken  of, 
 and  no  damage  should  accrue  to  the  Nature  of  the  Word 
 Himself. 
 
 A.  Hence  he  who  is  assumed  will  confessedly  be  conceived 
 of  and  said  to  be  other  than  He.  But  we  will  not  follow 
 their  fatuity  nor  make  them  definers  and  innovators  §  of 
 our  Faith,  neglecting  the  sacred  Scripture  and  dishonour- 
 
 f  See  below   fragments  14   and   18,  tions  of  houndary  between  public  and 
 
 against  Diodore.  private  lands  (Liddell  and  Scott) :  Kai- 
 
 g  bpKTTas  KoX  Kaivordixovs.    The  6 pi-  voti^/xoi  would  of  course  involve  that  the 
 
 cTTtti  aie  officials  appoi?Ued  to  settle  qiies-  former  boundary  would  be  altered. 
 
Holij  Scripture  our  Eide.    Sanctifier  and  Sanctified.     285 
 
 ing  the  Tradition  from  forth  the  holy  Apostles  and  Evan-  is  One 
 gelists  :    nor,  for  that  a  mind  weak  and  most  empty  of 
 learning  has  taken  up  its  abode  in  them,  and  one  that  can- 
 not look  into  the  depth  of  the  mystery,  let  us  also  go  astray, 
 sharing  their  unlearning  and  refusing  to  go  the  straight 
 Avay  of  the  truth.     But  we  know  that  the  most  holy  Paul 
 hath  written  that  we  ought  to  throw  clown  reasonings  and  2  Cor.  x. 
 everij  height  ivhich  reareth  itself  against  the  hiowledge  of  God  ^* 
 and  to  reduce  cajjtive  evert/  thougld  unto  the  obedience  of 
 Christ. 
 
 Bat  now,  can  you  tell  whereat  they  are  offended  and  in 
 Jewish  wise  stumble  at  the  stone  of  offence  ?  Is.  viii. 
 
 B.  I  can,  for  how  should  I  not  ?  they  are  very  many,  but  ^"*' 
 they  shall  be  told  one  by  one. 
 
 They  say  therefore  that  Christ  has  been  sanctified  by 
 the  Father :  for  it  has  been  written.  And  John  witnessed  s.  John 
 saying,  I  have  seen  the  Spirit  descending  out  of  heaven  and  ^-^^— 34. 
 It  abode  on  Sim  and  I  did  not  Jcnoiv  Him  hut  He  ivho  sent 
 me  to  baptize  in  ivater,  Ke  said  to  me,  Upon  Whom  thou  shalt 
 see  the  Spirit  descending  and  abiding  upon  Him,  This  is  He 
 Who  baptizes  with  the  Holy  Ghost;  and  I  have  seen  and 
 have  witnessed  that  this  is  the  Son  of  God  :  Paul  too  hath 
 written  of  Him,  For  He  Who  sanctifieth  and  the  sanctified  Heb.  ii. 
 are  all  out  of  One.    For  the  Word  being  God  and  Holy  by     ' 
 Nature  will  by  no  means  be  sanctified ;  it  remains  there- 
 fore to  say  that  the  man  assumed  by  Him  in  the  way  of 
 connection  has  been  sanctified. 
 
 A.  How  then  does  He  Who  has  been  baptized  and  Who 
 received  the  open  Descent  of  the  Spirit,  baptize  with  the  S.  John 
 Holy  Ghost  and  perform  what  belong  to  and  beseem  the  ^' 
 Divine  Nature  alone  ?■  for  He  is  the  Bestower  of  holiness. 
 And  in  proof  of  this  the  Incarnate  Word  breathed,  as  a 
 bodily  act,  His  own  proper  good,  upon  the  holy  Apostles 
 saying.  Receive  ye  the  Holy  Ghost,  ivhosesoever  sins  ye  remit  lb.  xx. 
 -they  have  heew  remitted,  whosesoever  ye  retain  they  have  been     ' 
 retained.     And  how  has  the  divine  Baptist,  most  clearly 
 indicating  Him  Who  has  been  sanctified,  borne  witness 
 
286   Di-fficulties :  sanctifies  and  sanctified,  Giver  and  receives, 
 
 Christ  that  This  is  the  Son  of  God,  alone  and  with  the  article  ^  ? 
 For  the  initiator  of  the  world  should^  if  he  knew  that  it 
 was  another  son  beside  Him  Who  is  truly  Son,  have  signi- 
 fied the  Truth,  saying  clearly,  This  is  he  who  by  connection 
 with  the  Son  Who  is  by  Nature  and  in  truth  has  been  made 
 son  by  gift  and  grace  :  but  he  said  nothing  of  the  kind  but, 
 knowing  that  He  is  One  and  the  Same,  both  Word  from 
 forth  of  Grodthe  Father,  and  from  forth  the  seed  of  David 
 according  to  the  flesh,  says  that  He  was  sanctified,  as  man, 
 and  again  sanctifies,  in  that  He  is  conceived  of  as  God  :  for 
 He  was  (as  I  said)  this  and  that  in  the  Same.  If  therefore 
 He  have  not  been  made  man,  if  He  have  not  been  born 
 after  the  flesh  from  a  woman,  let  us  di'ive  away  from  Him 
 what  belong  to  man :  but  if  it  is  true  that  lowering  Him- 
 self unto  emptiness  He  hath  been  made  as  we,  why  do  they 
 part  from  Him  the  things  through  which  He  will  be  con- 
 ceived of  as  emptied,  with  utter  ill-counsel  undoing  the 
 fair  scheme  of  the  Economy  with  flesh  ? 
 
 B,  If  therefore  He  be  said  both  to  have  received  glory 
 and  been  made  Lord  and  to  be  exalted  by  the  Father,  to  be 
 set  King  also,  shall  you  attribute  these  too  to  God  the 
 Word  and  will  you  not  full  surely  be  damaging  His  glory  ? 
 A.  That  the  Nature  of  God  the  Word  has  been  filled  with 
 true  glory,  Royalty  and  Lordship,  how  can  one  doubt  ?  and 
 that  He  is  firmly  to  be  conceived  of  as  being  in  heights  the 
 most  God-befitting?  but  since  He  appeared  as  man  to  whom 
 all  things  are  a  gift  and  imparted :  therefore  He,  Full  and 
 S.  John  giving  to  all  from  out  His  oivn  fulness,  in  human  wise  re- 
 ^*  ■  ceives,  making  our  poverty  His  own  :  and  in  Christ  was 
 an  unwonted  and  strange  marvel,  in  servant^s  form  Lord- 
 ship, in  human  mean  estate  God-befitting  glory,  that  which 
 is  under  the  yoke  (as  to  the  measure  of  manhood)  crowned 
 with  the  dignities  of  Royalty,  and  in  Supremest  Excellen- 
 ces that  which  is  low.  For  the  Only-Begotten  hath  been 
 made  man,  not  in  order  that  He  might  remain  in  the  raea- 
 
 ^  ivdpOpws,  like  crvvdpBpuis,  S,  Cyril  mentary  on  S.  John  39  c  d  64  b  (pp. 
 on  S.  John  1109  c.  dpOpov  is  the  article,  45,  74  O.T.),  and  among  the  fragments 
 and  is  so  used  by  S.  Cyril,  in  his  com-    of  the  lost  Book  7,  683  init. 
 
I 
 
 set  King,  ivept,  feared,  learned  obedience.         287 
 
 sure  of  the  emptying,  but  in  order  that  taking  along  there-    is  One 
 with  what  is  its.  He  might  thus  too  be  known  to  be  God 
 by  Nature  and  might  ennoble  because  of  Himself  the  na- 
 ture of  man,  rendering  it  participate  of  holy  and  Divine 
 dignities.     And  we  shall  find  the   saints  themselves  too 
 calling  the  Son  even  when  He  was  made  man,  the  glory 
 of  God  the  Father,  and  King  and  Lord.    For  Esaias  some- 
 where says.  As  if  a  7iian  gleaneth  an  olive-tree,  thus  shall  Is.xxiv. 
 they  glean  them,  and  when  the  vintage  ceaseth,  these  shall  lxx.* 
 shout  ivith  their  voice,  and  theij  that  are  left  in  the  earth  shall 
 rejoice  together  with  the  glory  of  the  Lord,  and  again  ano- 
 ther of  the  saints  says.  Shine  o  Jerusalem  for  thy  light  i6' lb.  ix.  i, 
 come  and  the  glory  of  the  Lord  is  risen  upon  thee  :  lo  darlc-  "" 
 ness  and  gloom  shall  cover  the  earth  but  upon  thee  shall  the 
 Lord  appear  and  the  glory  of  the  Lord  shall  he  seen  on  thee  : 
 and  James  His  disciple  says,  Brethren,  have  not  in  respect  S.James 
 of  persons  the  faith  of  our  Lord  Jesus  Christ  of  glory,  the 
 Divine  Peter  again.  If  ye  are  reproached  for  Christ ',  ye  are  }  S.  Pet. 
 blessed,  because  the  Spirit  of  glory  and  of  God  hath  rested 
 upon  you. 
 
 B.  Enough,  good  sir,  of  such  testimonies  :    but  tell  us 
 how  we  ought  to  understand  what  is  written  of  Christ, 
 Who  in  the  days  of  His  flesh  having  offered  supplications  and  Heb.  v. 
 entreaties  with  mighty  cry  and  tears  to  Him  that  is  able  to 
 save  Him  from  death  and,  heard  for  His  fear  *,  although  Son, "  «"^a^"'- 
 learned  obedience  from  the  tilings  which  He  suffered  and,  per- fear 
 fected,  became  author  to  them  that  obey  Him  of  salvation  in- 
 dissoluble ;  I  will  add  to  what  I  said,  this  too.  My  God,  My  S.  Matth. 
 God,  why  forsookest  Thou  Me  ?  for  they  say  that  such  things 
 are  incongruous  to  God  the  Word  and  I  would  say  that 
 they  come  very  far  short  of  His  inherent  Excellence. 
 
 A.  I  myself  too  know  that  these  things  would  not  befit 
 the  Word  which  is  sprung  forth  of  God  the  Father,  if  the 
 mode  of  the  Economy  be  put  aside  ^  and  if  we  do  not  admit 
 
 >  €«/  6v6fjiari  xpiCToCjall  known  MSS,  see  too  S.  Cyril's  Epistles,  p.  79  fin. 
 
 of  S.  Peter's  Epistle,  but  Euthymius  «  So  too  "had  S.  Cyril  written  in  his 
 
 and  the  Syriac  translation  of  this  Trea-  Dialogues  to  Hermias,  "  If  one  write  of 
 
 tise  agree  with  the  MS.  from  which  it  Him,   Jf'lio  in  the  days  of  His  flesh  of- 
 
 was  printed,  in  having  iv  xP'O'T'?,  for  fered  supplications  and  entreaties  to  Him 
 
 Christ,  instead  of  for  the  name  of  Christ :  That  can  save  Him  from  death  &c,  de- 
 
288  Suiiplication  and  tveeping  to  teach  us. 
 
 Christ  tliat  He  have  been  made  flesli  according-  to  the  Scriptures: 
 but  since  we  rest  firmly  on  tliisj  and  the  doubting  one  whit 
 about  it  involves  a  charge  of  impiety,  come  let  us  view 
 closely,  as  far  as  we  may,  the  depth  of  the  economy. 
 
 The  Word  therefore  from  forth  of  God  the  Father  ap- 
 peared in  likeness  of  us,  to  aid  in  countless  wa3^s  our  human 
 condition  and  to  shew  full  well  the  path  that  leads  us  to 
 everything"  that  is  admirable.  It  was  then  necessary  that 
 we  should  leai-n,  when  temptation  attacks  them  who  are  in 
 peril  for  the  love  of  Grod,  what  sort  of  people  they  ought 
 to  be  who  have  chosen  to  live  a  life  and  conversation  noble 
 and  excellent ;  whether  they  should  be  seen  by  their  Sa- 
 viour remiss  and  falling  back  into  negligence  and  out  of 
 due  season  revelling  and  spreading  themselves  out  for  de- 
 light :  or  intent  unto  prayer  and  bathed  in  tears  and  thirst- 
 
 5  evaySpi-  ing  for  aid  from  Him  and  for  manliness  ^,  if  He  should  be 
 pleased  that  we  should,  also  suffer.  It  needed  besides  what 
 we  should  know  to  our  profit,  whither  the  goal  of  obedience 
 ends  and  through  what  prizes  it  goes,  what  and  how  great 
 the  reward  of  endurance.  Christ  therefore  became  a  pat- 
 tern of  such  things,  and  hereto  the  divine  Peter  confirms 
 
 1  S.  Pet.  us  saying.  For  what  renown  if  sinning  and  huffeted  ye  en- 
 '  '  dure?  hut  if  well-doing  ye  endure,  this  is  thank  from  God, 
 because  Christ  too  died  for  us,  leaving  us^  an  ensamjple  that 
 ye  should  follow  His  steps.  Hence  the  Word  of  God  no 
 longer  bare '"  and  imparticipate  in  the  measures  of  the  emp- 
 tying but  in  the  clays  of  His  flesh  has  been  made  a  pattern 
 to  us ;  in  that  then  without  any  blame  He  could  use  the 
 measures  of  the  human  nature  and  prolong  His  prayer 
 and  shed  the  tear  "  and  seem  now  both  to  need  a  Saviour  and 
 
 scend  a  little  and  take  account  of  the  truly  God  even  before  the  times  of  the 
 
 measureof  the  human  nature.     For  the  emptying."     Dial.  5  p.  571  e. 
 
 Impress  of  the  Father  would  not  have  '  Here  the  manuscript  has  you :   I 
 
 died ;  but  since  the  supplication  has  been  have  translated  us  with  Luthymius  and 
 
 made  in  the  chys  of  His  flesh,  the  fear  the  Syriac  translation, 
 
 will  be  tliat  of  the  flesh  and  the  dread  of  >"  yvfivus,  unclothed  in  the  human 
 
 death  of  the  human  nature  in  itself  (i'Si-  nature  :  so  S.  Proclus  in  his  great  horn- 
 
 Kcos).  Hence  even  though  He  be  said  to  ily, "  Yet  was  He  born  of  a  woman,  God 
 
 receive  the  Name  which  is  above  every  not  bare  (yvfiyhs)  and  man  not  mere 
 
 Name,  do  not  drive  away  the  Son  from  (xf/iXds)."  Serm.  lin  Migne,  Patrologia 
 
 the  bounds  of  Godhead  in  that  He  is  t.  Ixv.  G81. 
 
 Word  and  hath  beamed  forth  from  God  "  See  the  magnificent  passage  in  S. 
 
 the  Father ;  for  He  was  by  Nature  and  Cyril's  Defence  against  Theodoret's  ob- 
 
Intenscst  prayers,  manly  striving. 
 
 289 
 
 to  learn  obedience^  albeit  Son.  For  the  Spirit-clad  was 
 as  it  were  astonished  at  the  Mystery,  that  being  by  Nature 
 and  truly  Son  and  Eminent  in  the  glories  of  the  Godhead 
 He  let  Himself  down  unto  low  estate,  so  as  to  undergo  the 
 meanness  of  our  human  poverty.  Yet  was  the  pattern  ^  (as  I 
 said)  comely  and  helpful,  so  as  one  might  learn  hence,  and 
 that  full  easily,  that  we  ought  not  to  hasten  another  road, 
 when  the  season  calls  us  to  manliness.  And  indeed  Christ 
 said  at  one  time.  And  fear  not  them  that  slay  the  body  hut 
 cannot  slay  the  soul,  hut  rather  fear  Him  Who  can  destroy 
 hoth  soul  and  hody  in  Hell,  at  another  again,  If  any  man 
 IV ill  come  after  Me  let  him  deny  himself  and  take  ^ip  his  cross 
 and  follow  Me.  The  duty  of  following  Him,  what  else  is  it 
 than  that  we  must  be  all-manly  against  temptations,  and 
 with  that,  ask  the  aid  that  is  from  above  not  negligently 
 nor  remissly  but  using  rather  intensest  prayers "  and  letting 
 fall  from  our  eyes  the  tear  of  godly  fear  ? 
 B.  You  say  well. 
 
 A.  If  moreover  He  say.  My  God  My  God  ivhy  forsoohest 
 Thou  Me,  how  will  they  understand  it  ? 
 
 B.  They  would  deem,  as  I  suppose,  that  these  are  the 
 words  of  the  man  who  is  assumed. 
 
 A.  Of  one  who  has  broken  down  p  and  who  considers  the 
 
 IS  One 
 
 6  S   TOV 
 
 TTpdyfia- 
 
 rOS  TVTTOS 
 
 S.  Matth. 
 X.28. 
 
 lb.  xvi. 
 24. 
 
 lb.  xxvii. 
 
 26. 
 
 jection  to  his  tenth  chapter  (quoted  also  been  rid  of  sorrowing  :  except  He  had 
 
 by  Dr.  Bright  in  his  article  on  S.  Cyril  been  troubled  and  dismayed,  it  would 
 
 in  the  Dictionary  of  Christian  Biogra-  never  have  been  in  case  external  to  these, 
 
 phy):  "  He  wept  as  man  that  He  might  Ajid  in  each  several  thing  that  befals 
 
 stay  thy  tear,  He  feared,  economically  humanly,  applying  the  same  reasoning, 
 
 committing  to  His  flesh  to  suffer  what  be-  jou  will  find  that  the  passions  of  the 
 
 longed  to  it,  that  He  might  make  us  of  flesh  had  motions  in  Christ,  not  in  order 
 
 fairest  courage,  He  refused  the  Cup  that  that  they  should  prevail  as  in  us,  but  in 
 
 the  Cross  might  reveal  the  impiety  of  the  order  that  when  moved,  they  should  be 
 
 Jews,  He  is  said  to  be  weak  in  His  human  annulled  by  the  might   of  the  Word 
 
 nature  that  He  might  end  thy  weakness,  which  indwelt  the  flesh,  the  nature  being 
 
 Heprolonged  prayers  and  supplications  transformed  to  the  better."  Thes.  cap. 
 
 in  order  that  He  might  render  the  Fa-  24.  p.  233  d  e.    "  Seest  thou  that  what 
 
 ther's  Ear  open  to  thy  prayers,  in  order  thou  deemestto  be  Christ's  weaknesses 
 
 that  thoii  mightest  learn  not  to  slumber  is  thy  might  ?  .  .  .  Those  tears  wash  us, 
 
 in  temptations  but  rather  to  be  all-intense  that  weeping  cleanses  us."    S.  Ambrose 
 
 unto  prayers  (Def.  xii  capp.  adv.  Theod.  de  fide,  ii.  95.  t.  ii.  489. 
 p.  234  a  b)."  And  in  his  earlier  work,         o   Kirais  toTs    fKrevecTTdrais.     The 
 
 the  Thesaurus,  "  By  His  own  death  the  Greek  Liturgy  has  a  collect  beginning. 
 
 Saviour  amiulled  death.    As  then  death  "  O  Lord  our  God,  receive  this  intense 
 
 had  not  been  annulled,  except  He  had  supplication  (t^v  iKrevri  ravT-qv  iKeal- 
 
 died,  so  in  regard  to  each  passion  of  the  av)  at  the  hands  of  Thy  servants." 
 I  flesh.     For  except  He  had  feared,  our        p  d/crjSiwj/Tos,  cf.  Liddell  and  Scott  on 
 
 nature  had  not  become  free  from  fearing;  the  substantive  aKrjSia,  "torpor  from 
 
 I  except  He  had  sorrowed,  it  had  never  grief  or  exhaustion." 
 
 U 
 
290         Strange  misappreliension  of  those  ivho  sever. 
 
 Christ  onslauglit  of  the  trial  as  not  to  be  borne^  as  intolerable^  or 
 
 how  ? 
 
 B.  Of  one  who  is  distraught  (as  appears)  out  of  human 
 
 S.  Matth.  faint-heartedness  :  since  to  the  disciples  too  He  said,  Ex- 
 XXVI.  38.  ,  ,  ^ 
 
 ceeding  sorrowful  is  My  Soul  unto  death,  and  fell  down  be- 
 
 Ib.  39.      fore  the  Father  Himself  saying,  Father,  if  it  he  possible,  let 
 
 this  Cup  pass  from  Me,  yet  not  as  I  xvill  hut  as  Thou. 
 
 A.  And  verily  this  is  nothing  else  than  Avhat  we  said 
 Heb.v.  7.  just  now,  Who  in  the  days  of  His  flesh  having  offered  hoth 
 
 supplications  and  entreaties  to  Him  Who  could  save  Him 
 from  death  with  a  mighty  cry  and  tears.  If  any  think  that 
 Christ  had  come  down  to  this  point  of  faint-heartedness 
 S.  Matth.  and  that  He  was  sorrowful  and  very  heavy,  holding  it  in- 
 ^''^^"  '■  tolerable  to  suffer,  overcome  with  fear  and  mastered  by 
 weakness,  he  clearly  accuses  Him  of  not  being  God,  and 
 shews  that  to  no  purpose,  as  it  seems,  did  He  rebuke 
 Peter. 
 
 B.  How  do  you  say  ? 
 
 lb.  XX.  A.  For  Christ  said.  See  ive  are  going  up  to  Jerusalem  and 
 
 the  Son  of  man  will  he  betrayed  into  the  hands  of  sinners, 
 S.Mark   and  they  shall  moch  Him  and  crucify  Him,  and  the  third 
 S.  Matth.  ^^y  -^^  shall  rise.     He  being  pious  '^,  says,  \_God  &e]  pro- 
 XVI.  22.     pitioiis  to  Thee,  Lord,  tJiis  shall  not  be  to  Thee.     And  what 
 lb.  23.      said  Christ  to  him  ?    Get  thee  behind  Me  satan,  thou  art  an 
 offence  to  Me,  because  thou  dost  not  thinh  the  things  of  God 
 but  the  things  of  men.     And  yet  how  did  the  disciple  miss 
 of  what  is  fitting,  in  wanting  the  trial  to  be  taken  away 
 from  his  Master,  if  it  were  insufferable  to  Him  and  by  no 
 means  tolerable  but  rather  lowering  unto  impotence  and 
 apt  to  shiver  in  pieces  Him  Who  charged  His  disciples  to 
 be  stout  against  the  fear  of  death  and  to  count  suffering 
 nothing,  so  that  the  good-pleasure  of  God  should  be  ac- 
 complished by  them  ? 
 
 And  I  wonder  that  they,  saying  that  he  has  been  con- 
 nected with  the  Only-Begotten,  and  declaring  him  par- 
 taker of  the  Divine  dignities,  subject  him  to  the  fear  of 
 death,  that  so  he  may  be  seen  to  be  bare  man  as  we  are   j 
 and  to  have  gained  nothing  from  the  Divine  Dignities 
 
 J 
 
I 
 
 The  ForsaJiing  malies  us  unforsaJicn.  291 
 
 B.  What  then  is  the  plan  of  the  Economy  herein  ?  is  One 
 
 A.  Clearly  mystical  and  deep  and  to  be  marvelled  at  by 
 them  who  know  aright  the  mystery  of  Christ.  For  view 
 I  pray^  the  words  which  beseem  the  emptying  and  are  not 
 incongruous  to  the  measures  of  the  manhood,  how  they 
 were  uttered  in  due  and  needful  season,  that  He  Who  is 
 over  all  creation  might  be  seen  to  have  been  made  in  every 
 respect  as  we.     Hereto  will  follow  again  this  also. 
 
 B.  What? 
 
 A.  Seeing  that  we  have  been  made  accursed  because  of 
 the  transgression  in  Adam  and  forsaken  of  God  have  fallen 
 under  the  snare  of  death,  and  that  all  tilings  have  heen  made  2  Cor.  v. 
 neiv  in  CJirist,  and  a  return  of  our  condition  to  what  it  was 
 in  the  beginning  [has  taken  place]  ;  need  was  it  that  tlie  i  Cor.  xv. 
 second  Adam  which  is  oitt  of  Heaven,  He  Who  is  superior 
 to  all  sin,  the  All-holy  and  Undefiled  second  first-fruits  of 
 our  race,  Christ,  should  free  from  sentence  ^  the  nature  of  s  SiVt)? 
 men  and  call  again  upon  it  the  good  favour  that  is  from 
 above    and    from    the  Father   and   undo    the    forsaking  i 
 through  His  Obedience  and  entire  subjection.     For  He  did 
 no  sin,  and  the  race  of  man  in  Him  has  gained  the  riches 
 of  spotlessness  and  entire  blamelessness,  so  that  it  at  length 
 may  with  boldness  cry  out,  Mij  God  my  God  ivhi/  forsoohest  S.  Matth. 
 
 m  o  xxvii.  46. 
 
 Tliou  me  f 
 
 For  consider  that  the  Only-Begotten  having  been  made 
 man,  gave  forth  such  words  as  one  of  us  and  in  behalf  of 
 our  whole  nature,  as  though  He  said '',  The  first  man  hath 
 
 1  r7)v  iyKcirdXeiipii/,  the  withdrawal  ■■"  Wherefore  of  necessity  when  He 
 
 of  the  Spirit  from  our  race,  as  God  said,  was  in  a  body  suffering  and  weeping  and 
 
 Ml/  Spirit  shall  not  alivays  strive  ivith  toiling,  these  things  which  are  proper  to 
 
 man.     Although   the   Holy  Ghost  was  the  flesh  are  ascribed  to  Him  together 
 
 still  given  to  individuals  as  God  willed,  with  the  body.    If  then  He  wept  and  was 
 
 yet   the   "forsaking"    was   undone   in  troubled,itwas^not  the  Word  considered 
 
 the  great  Pentecostal  outpour.    S.Cyril  as  the  Word  (jT  ^i'yos)  Who  wept  and 
 
 eleswhere  says,  "  As  one  therefore  of  the  was  troubled  but  it  was  proper  to  the 
 
 forsaken,  in  that  He  too  like  us  partook  flesh  ;  and  if  too  He  besought  that  the 
 
 of  blood  and  flesh.  He  says.  Why  for-  cup  might  pass  away,  it  was  not  the  God- 
 
 sookest  Thou  Me  ?  which  was  [the  ut-  head  tliat  was  in  terror  but  tliis  affection 
 
 terance]  of  one   who  was  undoing  the  too  was  proper  to  the  manhood.     And 
 
 forsaking  that  had  come  upon  us  and  as  that  the  words.  Why  hast  Thou  forsaken 
 
 it  were  winning  the  Father  to  Himself  and  Me,  are  His  according  to  the  foregoing 
 
 calling  Him  to  good  favour  to  us  as  to  explanations,  though  He   suffered  no- 
 
 Himself  first."  De  recta  fide  to  the  Em-  thing  (for  the  Word  was  impassible),  is 
 
 presses  Pulcheria  and  Eudocia  §  12  tin.  notwithstanding  declared  by  the  Evan- 
 
 p.  141  a.  gelists ;  since  the  Lord  became  man  and 
 
 u2 
 
292        Christ  calls  bach  on  us  tJie  Pity  of  the  Father. 
 
 Chuist  transgressed^  lie  slipped  down  into  disobedience,  he  heeded 
 not  the  command  given  him,  by  the  wiles  of  the  dragon  he 
 was  carried  off  into  wilfulness :  therefore  full  rightly  has 
 he  been  subjected  unto  decay  and  has  become  subject 
 to  doom,  but  Thou  didst  plant  Me  a  second  beginning  to 
 them  on  the  earth,  I  am  called,  Second  Adam.  In  Me 
 Thou  seest  the  race  of  man  purged,  achieving  sinless- 
 ness,  holy,  all- pure.  Give  now  the  good  things  of  Thy 
 Clemency,  undo  the  forsaking,  rebuke  decay  and  let  wrath 
 reach  its  period.  I  have  conquered  Satan  himself  too  who 
 of  old  prevailed,  for  he  found  in  Me  no  whit  of  what  was 
 his. 
 
 Such  then,  as  I  think,  is  the  meaning  of  the  Saviour^s 
 words;  for  He  was  inviting  the  good  favour  of  the  Father 
 not  on  Himself  but  on  us  rather.     For  as  the   [fruits]  of 
 wrath  passed  through  as  from  the  first  root,  I  mean  Adam, 
 Rom.  V.    unto  the  whole  nature  of  man  (for  death  hath  reigned  from 
 Adam  unto  Moses  over  them  too  which  sinned  not  after  the 
 lilieness  of  Adam's  transgression)  :  thus  too  will  the  [fruits] 
 from  our  second  first-fruits,  Christ,  pass  through  unto  the 
 whole  human  race.     And  the  all-wise  Paul  will  be  our  war- 
 lb.  15.      rant,  saying,  For  if  by  the  transgression  of  one  man  the  many 
 died,  much  more  by  the  righteousness  of  the  One  shall  the 
 1  Cor.       many  live,  and  again.  For  as  in  Adam  all  die  so  too  in 
 CJtrist  shall  all  be  quichened. 
 
 B.  Unwise  therefore  and  utterly  incongruous  to  the  holy 
 Scriptures  is  it  both  to  deem  and  to  say  that  the  man  as- 
 sumed used  human  expressions  as  forsaken  by  the  Word 
 which  was  connected  with  him. 
 
 A.  Blasphemy,  my  friend,  and  a  proof  of  the  uttermost 
 
 these  things  are  done  and  said  as  from  a  veil  was  rent,  and  the  sun  was  hidden, 
 
 man,  that  He  might  Himself  lighten  and  the  rocks  were  torn  asunder,  and  the 
 
 these  very  sufferings  of  the  flesh  and  free  graves,  as  I  have  said,  did  gape  and  the 
 
 it  from  them.     Whence  neither  can  the  dead  in  them  arose."  S.  Athan.  against 
 
 •Lord  be  forsaken  by  the  Father  Who  is  Ariansiii.  5Gpp.478,  1790.T.    "When 
 
 ever  in  the  Father,  both  before  He  spoke  then  He  is  said  to  hunger  and  weep  and 
 
 and  when  He  uttered  these  words weary,  and  tocry  Eloi,  Eloi,  whicn  are 
 
 For  behold  when  He  says,  Why  hast  our  human  affections,  He  receives  them 
 Thou  forsaken  Me,  the  Father  shewed  from  us  and  offers  to  the  Father,  inter- 
 that  He  was  ever  and  even  then  in  Him;  ceding  for  us  that  in  Him  they  may  be 
 for  the  earth  knowing  its  Lord  Who  annulled."  S.  Ath.  against  Arians,  iv, 
 spoke,  straightway  trembled  and  the  6  p.  520  O.T.    See  too  note  q. 
 
To  God  the  Son  belona  both  Divine  and  human.      293 
 
 stupefaction,  and  that  full  clear,  will  this  be,  yet  is  it  not  in-  is  One 
 congruous  to  those  who  understand  not  to  think  arisfht. 
 For  since  they  sever  and  divide  utterly  both  words  and  facts  chapter  4. 
 and  have  allotted  the  one  to  the  Only-Begotten  alone  and 
 by  Himself,  the  other  as  it  were  to  a  son  other  than  He 
 and  from  a  woman,  therefore  have  they  missed  of  the 
 straight  and  most  unerring  way  and  of  clearly  knowing  the 
 mysteiy  of  Christ. 
 
 B.  We  must  not  then  divide  either  words  or  facts,  when 
 the  Gospel  and  Apostolic  preachings  are  brought  forward  ? 
 
 A.  By  no  means,  as  far  as  pertains  to  two  persons  and 
 hypostases  ^  severed  from  one  another  and  diverging  alto-  ^JP'^*^»'^» 
 gether  apart  and  separately :  for  in  that  there  is  One  Son,  y-^oari- 
 the  Word  made  Man  for  our  sakes,  I  would  say  that  all 
 
 are  His,  both  words  and  facts,  both  the  God-befitting  and 
 besides  the  human. 
 
 B.  Hence  even  if  He  be  said  to  be  weary  from  the  jour-  S.  John 
 ney  %  to  be  hungry  and  to  share  ia  sleep  :  will  it  be  fit  (tell 
 
 me)  to  allot  to  God  the  Word  things  thus  mean  and  abased  ? 
 
 A.  The  Word  still  bare  ^  and  not  yet  Incarnate  and  ere  '  "^^^^ 
 He  descended  unto  the  emptying,  it  will  by  no  means  befit  note  m. 
 (for  you  deem  aright),  but  to  Him  made  man  and  emp- 
 tied what  h.urt  can  this  inflict  on  Him  ?  for  as  we  say  that 
 His  flesh  was  made  His  own ',  so  again  His  are  the  weak- 
 nesses of  the  flesh  through  the  Economic  appropriation  of 
 them  and  after  tlie  mode  of  the  emptying,  for  He  ivas  made  Heb,  ii. 
 nice  in  all  things  to  His  brethren,  without  sin  alone.     And 
 marvel  not  that  we  say  that  He  has  made  the  weaknesses 
 
 8  "We  know,  brethren,  that  One  and  thority  rebukes  the  sea  and  the  winds: 
 
 the  Same  is  He  Who  through  the  holy  the   Same  Who  was  wearied  with  the 
 
 Virgin,  Mary  Mother  ofGod,  was  born,  journey,  the  Same  Who  walked  on  the 
 
 Perfect  God  and  Perfect  Man,  ensouled,  sea  as  on  solid  ground  by  His  own  Pow- 
 
 rational.     Therefore  do  we  both  say  that  er  ;  the  Same  therefore  God,  the  Same 
 
 the  holy  Virgin  is  Mother  of  God  and  man  undoubtedly."     From  a  short  ser- 
 
 that  God  the  Word  indwelt  her,  not  in  mon  printed  after  the  Scholia,  t.  v.  i.  pp. 
 
 semblance  but  in  operation;  the  Same  801,  802  Aub.     See  too  from  S.  Gre- 
 
 when  two-months  old  and  three-months  gory  Nyssa,  "  Human  poverty  doth  not 
 
 old,  [do  we  confess]  Son  of  God  alike  and  feed  the  thousands  nor  doth  Almighty 
 
 Son  of  man.     Yea  and  the  words  both  of  power  run  to  the  fig  tree,"  in  Dr.  New- 
 
 the  human  nature  and  those  uttered  in  man's  translation  of  S.  Athanasius  a- 
 
 God-befittingauthoritywhichtheDivine  gainst  Arians,  p.  479  O.T.  note  b. 
 Scriptures  recount  to  us  of  Him,  we  say        «  See  above  pp.  8,  142,  194,  249, 251, 
 
 are  gathered  into  One  Person.     For  we  261,  and  3  Ecumenical  Epistles,  pp.  57, 
 
 know  that  the  Same  is  He  Who  sleeps  on  64  and  note  d. 
 the  pillow,  the  Same  He  Who  mm  au- 
 
294  Christ  God  the  Son  Incaniate  yet  still 
 
 Christ  of  tlie  flesh  His  owu  along  with  the  flesh  :  whence  to  Him- 
 self again  hath  He  allotted  the  contumelies  too  from  with- 
 out, which  were  put  upon  Him  by  the  frowardness  of  the 
 
 Ps.  xxii.  Jews,  saying  through  the  voice  of  the  Psalmist,  They  parted 
 My  garments  among  themselves  and  upon  My  vesture  they 
 
 lb.  7.  cast  the  lot,  and  again,  All  that  see  Me  sneered  at  Me,  they 
 spake  'with  their  lips,  they  wagged  the  head. 
 
 S.  John         B,  Hence  though  He  say  for  example.  Me  that  hath  seen 
 
 Ib.x.30.  -^^'3  hath  seen  the  Father,  I  and  the  Father  are  One,  and  to 
 
 lb.  viii.     the  Jews,  Why  are  ye  seeking  to  Mil  Me,  a  man   Who  hare 
 
 told  you  the  truth  ■which  I  heard  of  God,  shall  we  allow  that 
 
 the  words  both  one  and  other  belong  to  One  and  the  Same  V 
 
 A.  Most  certainl}^,  for  Christ  has  never  been  divided,  but 
 
 is  believed  to  be  One  and  Only  and  Very  Son  by  all  who 
 
 Col.  i.  15,  worship  Him.  For  the  Image  of  the  Invisible  God,  the 
 Brightness  of  the  glory  of  the  Person  of  the  Father,  the 
 Impress  of  His  Essence,  took  bondman's  form,  not  as  though 
 connecting  a  man  to  Himself,  as  they  say,  but  rather  Him- 
 self made  in  that  form,  yet  even  so  abiding  in  likeness  to 
 
 2  Cor.  iv.  Grod  the  Father.  And  the  all-wise  Paul  hath  written,  For 
 it  is  God  Who  said  that  the  light  shoidd  shine  forth  of  dark- 
 ness, Who  shone  in  our  hearts  unto  the  illumining  of  the 
 knowledge  of  His  glory  in  the  Face  of  Christ  Jesus.  For 
 view  how  it  is  in  the  Person  of  Christ  ^  that  the  illumining " 
 of  the  Divine  and  Inefiable  glory  of  God  the  Father  shines 
 forth :  for  the  Only-Begotten  albeit  made  man  shews  in 
 Himself  the  glory  of  the  Father,  for  This  Alone  and  none 
 other  is  conceived  of  and  called  Christ  '^.  Else  let  our  op- 
 ponents teach  us  how  one  can  behold  in  a  mere  man  the 
 illumining  or  the  knowledge  of  the  Divine  glory  ?  for  not  in 
 the  form  of  man  shall  we  see  God :  yet  in  the  Word  Alone 
 Which  has  been  made  as  we  and  made  Man  and  hath  even 
 
 ^  iv  TrpoauTTcfi  xp^'^'^ov,  in  the  face  (or  and  (in  its  later  form)  Dial,  ad  Herm. 
 
 in  the  person,  as  2  Cor.  ii.  10)  of  Christ,  Book  7,  p-  702  d. 
 
 Compare,  See  I  have  accepted  thy  face,        "  "  Christ  is  no  single  term,  but  in 
 
 in  the  Old  Testament-  that  name  which  is  one,  is  the  significa- 
 
 '  "  Lo  clearly  and  evidently  the  illii-  tion  of  both,  of  Godhead  and  of  man- 
 
 mining  of  the  knowledge  of  God  the  Fa-  hood.     Wherefore  Christ  is  called  man 
 
 ther  shone  forth  in  the  Face  [or  Perso?!^  and  Christ  is  called  God  and  Christ  is 
 
 of  Christ.     Wherefore  He  also  said,  He  both  God  and  man  and  Christ  is  One." 
 
 that  hath  seen  Me  hath  seen  the  Father,  S.Athanasius  against  ApoUmarius,  i. 
 
 I  and  the  Father  are  One."     De  recta  13,  t.  i.  932  f. 
 fide  to  the  Emperor  Theodosius  30  a, 
 
God.     Increased  in  stature  and  wisdom  and  grace.    295 
 
 thus  remained  by  Nature  and  truly  Son^  miglit  one  in  won-    is  One 
 drous  wise  see  this  too,  in  that  He  is  conceived  of  as  God. 
 And  verily  the  steward  of  His  Mysteries,  having  called  Him 
 Christ  Jesus  as  having  been  made  as  we  and  Incarnate, 
 knows  that  He  is  so  together  with  being  God  by  Nature  and 
 in  truth  :  for  he  writes  after  this  wise.  More  boldly  in  part  I  Rom.  xv. 
 have  written  to  you,  as  reminding  you  because  of  the  gracegiveii     ' 
 me  by  God  that  I  should  be  a  minister  of  Christ  Jesus,  minis- 
 tering the  Gospel  of  God  ^,  Zacharias  too  prophesieth  to  his 
 own  child,  I  mea,n  the  Baptist,  And  thou,  little  one,  shalt  be  S.  Luke 
 called  the  prophet  of  the  Most  High,  for  thou  shalt  go  before  ^'    ' 
 the  face  of  the  Lord    to  prepare  a  people  for  Him  :    and  lb.  17. 
 the  Divine  Baptist  pointed  out  the  Most  High  and  Lord 
 saying.  See  the  Lamb  of  God  which  taketh  away  the  sin  q/" S.John  i. 
 the  world :   This  is  He  of  Whom  I  said,  After  me  cometh  a     ' 
 Man  who  has  been  made  before  me  because  He  was  prior  to 
 me.     Is  it  then  lawful  to  doubt  that  One  and  Only  and 
 Truly  Son  is  the  Word  forth  of  God  the  Father  together 
 with  the  flesh  united  to  Him  and  that  not  without  soul,  as 
 some  say,  but  ensouled  with  reasonable  soul  and  in  all  re-  ^'"p°'^"- 
 spects  One  Person-  with  it^?  ^aurvie. 
 
 B.  I  would  not  doubt  it  in  the  least,  for  One  Lord,  One  Eph.  iv. 
 faith,  One  Baptism.     But  if  Jesus  be  said  to  advance  in  s'.  Luke 
 stature  and  wisdom  and  grace,  who  is  it  that  has  been  made  ""^  ' 
 in  these  ?  for  the  Word  Who  is  forth  of  God  the  Father 
 being  full  and  Perfect  in  Himself*,  what  and  whereunto "  «vto- 
 will  He  take  accession  or  advance  ?  being  Himself  Wisdom, 
 He  will  not  be  said  to  be  recipient  of  wisdom  ^     We  must 
 enquire  then,  they  say,  to  whom  these  things  belong. 
 
 A.  We  must  then  (it  is  like)  bring  in  another  son  and  lord, 
 because  some  cannot  I'each  the  depth  of  the  holy  Scriptures. 
 The  wise  Evangelist  therefore,  having  first  brought  in  that 
 The  Word  has  been  made  flesh,  sets  Him  forth  Economically 
 
 y  "  They  who  are  entrusted  with  the  Christ  to  the  Gentiles,  he  says  that  he 
 
 priesthood  minister  to   God  alone,  for  ministers  to  them   God's   Gospel,  that 
 
 priests  stand  not  before  men.    See  there-  they  may  be  accepted  as  sanctified   in 
 
 fore  the  Divine  Paul  says  that  grace  has  the  Spirit."     De  recta  fide  to  the  prin- 
 
 been  given  him  of  God,  to  be  a  minister  cesses  Arcadia  and  Marina,  p.  GO  a. 
 
 of  Christ  Jesus,  and  to  minister  among  ^  The  syriac  translation  adds,  "Who 
 
 the    Gentiles    the     Gospel    of    Christ,  is  the  Giver  of  wisdom  to  them  who  are 
 
 Christ  therefore  is  God,  if  preaching  recipient  of  wisdom." 
 
296  TJie  Incarnate  Son  malces  His  even  the  dailij  growth; 
 Christ   charffinff  His  own  flesh,  to  proceed  by  tlie  paths  of  its  own 
 
 comp.p.8.        ,-,■-,.  I  T 
 
 nature;  and  it  belongs  to  human  nature  to  advance  m 
 stature  and  wisdom,  I  may  say  in  grace  also,  in  that  the 
 understanding  too  that  is  in  each  springs  upward  conjointly 
 with  the  measures  of  the  body  :  for  it  is  one  in  babes,  other 
 again  in  those  that  are  now  children  and  upwards.  For 
 it  were  not  impossible  or  impracticable  to  the  Word  from 
 forth  of  the  Father  as  God,  to  rear  on  high  even  from  the 
 very  swaddling-clothes  tbe  body  which  was  united  to  Him 
 and  to  bring  it  up  to  the  measure  of  perfect  stature ;  I  will 
 say  too  that  to  shew  forth  admirable  wisdom  even  in  His 
 baby-state  would  have  been  both  easy  and  without  ob- 
 Tot'^'used  stacle  ^  to  Him,  yet  would  it  have  savoured  of  wonder- 
 of  good,    "working  and  been  incongruous  to  the  plan  of  the  Economy ; 
 
 easy  rid-  "  °  ^  . 
 
 ing  for  the  Mystery  was  performed  noiselessly.     He  permitted 
 
 therefore  economically  tlie  measures  of  human  nature  to 
 
 seep.  114  prevail  in  His  own  case,  for  this  too  will  have  been  arranged 
 and  note  h;  tptti  ii  t 
 
 \xi  the  meet  order  oi  the  likeness  to  usward,  whose  advance 
 
 is  by  little  and  little  to  what  is  greater,  as  the  season  calls 
 
 us  to  accession  of  stature  and  of  understanding  not  out  of 
 
 harmony  tlierewith. 
 
 All-  Perfect  therefore,  and  un-lacking  of  ought  whatever, 
 
 and  too  of  increase,  is  the  Word  from  forth  tbe  Father 
 
 as  God  :  yet  makes  He  His  own  what  is  ours  seeing  He  has 
 
 been  made  as  we :  yet  we  know  that  He  is  even  so  above 
 
 us  as  God.     And  verily  Paul  dares,  albeit  knowing  that 
 
 He  has  been  made  flesh,  looking  at  the  Excellences  of 
 
 the  Godhead,  in  places  to  say  that  He  is  not  even  man  : 
 
 Gal.  i.  1.  he  vtrites  to  them  of  Galatia,  Taiil  an  apostle  not  from  men 
 nor  through,  man  hut  through  Jesus  Christ,  and  elsewhere 
 
 lb.  11,12.  too,  I  declare  to  you  the  Gospel  which  ivas  gospelled  by 
 me  that  it  is  not  after  man,  for  neither  did  I  receive  it  from 
 man  nor  was  I  taught  it,  hut  through  revelation  of  Jesus 
 Christ. 
 
 B,  We  must  therefore  adapt  to  Him  both  the  being  said 
 to  progress  in  wisdom  and  stature  and  grace,  just  as  [we 
 do]  the  hungering  and  being  weary  and  the  like :  and 
 perhaps  even  if  He  be  said  to  suffer  and  to  have  been 
 
He  redeemed  us,  His  tlie  flesli  and  blood.  297 
 
 quickened  by  tlie   Fatlier,  we   sliall   allot  to  Him  tliese    is  One 
 things  too. 
 
 A.  Yes,  for  we  say  that  His  are  the  human  by  an  Eco- 
 nomic appropriation  ^,  and  along  with  the  flesh  that  which  ^  <"'««'- 
 is  its :  seeing  that  no  other  son  beside  Him  is  conceived 
 of  by  us,  but  the  Lord  Himself  hath  saved  us,  giving  His  Isa.lxiii. 
 own  Blood  a  ransom  for  the  Hfe  of  all;  for  we  were  bought  i  Cor.  vi. 
 luith  a  price,  not  with  things  corruptible  silver  or  gold  but^^  p^^. 
 ivith  the  Precious  Blood  as  of  a  Lamb  Immaculate  and  tvith-  ^*  i^»  ^^^ 
 out  blemish,  Christ,  Who  offered  Himself  in  our  behalf  for 
 an  odour  of  a  sweet  smell  to  God  the  Father.    And  hereto 
 will  be  our  warrant  Paul  most  learned  in  the  law,  who  hath 
 written,  5e  therefore  imitators  of  God  as  beloved  children,  Eph.  v. 
 
 .  ''  .  .12 
 
 and  walk  in  love  as  CJirist  too  loved  us  and  delivered  Himself  ' 
 
 for  us  an  offering  and  sacrifice  to  God  for  an  odour  of  a  sweet 
 
 smell.    But  since  Christ  hath  been  made  a  su:eet  smell  for 
 
 us  shewing  in  Himself  the  nature  of  man  in  possession  of 
 
 sinlessness,  we  have  had  confidence  ^  through  Him  and  in  ^  <"■.  bold- 
 
 Him  with  God  the  Father  Which  is  in  Heaven :  for  it  is 
 
 written.  Having  therefore,  brethren,  boldness  to  enter  into  the  Heb.  x. 
 
 holy  in  the  blood  of  Christ,  ivhich  He  inaugurated  for  us,  a     ' 
 
 neiv  and  living  way  through  the  veil,  that  is,  through  His  flesh. 
 
 Understand  therefore  how  he  says  that  His  is  the  Blood 
 
 and  His  the  flesh,  which  he  also  calls  the  veil  and  with  good 
 
 reason,  in  order  that  whatever  in  the  temple  the  sacred 
 
 veil  used  to  eff'ect,  concealing  full  well  the  holy  of  holies, 
 
 somewhat  of  the  same  might  the  flesh  too  of  the  Lord  be 
 
 conceived  of  as  doing,  not  permitting  the  marvellous  and 
 
 choice   Excellence    and   glory   of   God   the  Word   to   it 
 
 united,  to  be  seen  by  any  bare  so  to  say  and  unhidden. 
 
 And  verily  some  imagined  that  Christ  was  Elias  or  one  o/S.Matth. 
 
 .  .  -1      xvi.  14. 
 
 the  Prophets,  but  the  Jews,  not  a  whit  understanding  the 
 
 mystery  respecting  Him,  railing  said.  Is  not  this  the  car-  lb.  xiii. 
 
 penter' s  son  ^  ?  how  saith  He  noiv,  I  have  come  doivn  from  s,' John 
 
 heaven  ?  for  invisible  by  Nature  is  the  Godhead,  yet  was  ""     ' 
 
 He  seen  of  those  on  earth  in  likeness  with  us  Who  in  His 
 
 own  Nature  is  not  visible,  and  the  Lord  God  appeared  to 
 
 *  Y ox  the  carpenter  s  soh,  the  Syriac  Translation  gives,  Jesus  the  carpenter' s  son. 
 
298  If  Gob  the  Son  Incarnate  suffered  not, 
 
 Christ   US.     And  this  I  tliink  the  Divine  David  teaches  saying, 
 
 Ps.  1.3.     God  shall  come  manifestly,  our  God,  and  shall  not  he  'passed 
 LXX  .        .7 
 
 over  m  silence. 
 
 B.  You  think  aright,  bat  they  maintain  that  these  things 
 
 chapter     are  uot  so,  far  from  it.     For  in  no  wise  do  they  choose  to 
 
 attribute  the  suffering  on  the  cross   to  the  Word  Who 
 
 above       sprang  from  God,  but  they  say  that  He  prepared  the  man 
 
 ^'  '  '      who  was  connected  with  Him  in  equal  honoui',  to  undergo 
 
 the  contumelies  of  the  Jews  and  the  sufferings  on  the  cross, 
 
 yea  and  death  itself  and  that  he  became  the  captain  of  our 
 
 salvation,  in  the  might  of  the  Word  Who  was  co-with  him 
 
 coming  back  to  life  and  doing  to  nought  the  power  of 
 
 death. 
 
 A.  Will  they  then  be  able  out  of  the  Holy  Scriptures  to 
 »  Kaivo-    prove  to  us  that  their  account  hereof  is  true  ?  or  do  they 
 
 TOfJLOVffl  _  ...  .7 
 
 Jer.  xxiii.  innovate  ®  the  Faith,  uttering  things  out  of  their  heart  and 
 not  out  of  the  mouth  of  the  Lord,  as  it  is  written,  or  haply 
 
 Gal.  vi.  unable  to  say,  God  forbid  that  I  should  glory  save  in  the 
 cross  of  Christ  through  which  the  world  hath  been  crucified 
 to  me  and  I  to  the  world  ? 
 
 B.  Yea,  they  say,  for  the  all-wise  Paul  confirms  us  here- 
 
 Heb.  ii.    to  having^  written  thus,  For  it  became  Him  because  of  Whom 
 10.  .  ... 
 
 all  things  and  through  Whom  all  things,  bringing  many  sons 
 
 to  glory,  to  perfect  through  sifferings  the  Captain  of  their 
 salvation.  For  He  (they  say)  in  Whom  are  all  things  and 
 through"^  Whom  all  things  will  be  none  other  than  the 
 Word  Which  sprang  from  forth  of  God.  He  therefore 
 perfected  through  sufferings  the  captain  of  our  salvation, 
 i.  e.  him  from  forth  the  seed  of  David. 
 
 A.  We  have  therefore  been  redeemed  by  God  no  more 
 (for  how  or  whence  could  we  ?)  but  by  another^s  blood,  and 
 some  counterfeit  man  and  falsely-called  son  hath  died  for 
 us,  and  the  august  and  mighty  mystery  of  the  Only-Begot- 
 ten was  then  idle  talk  and  quackery,  and  neither  hath  He 
 been  made  man,  but  we  will  register  as  our  saviour  and  re- 
 deemer, not  Him  but  that  other  rather,  who  hath  given  his 
 own  blood  for  us.     Yet  the  most  holy  Paul  hath  written  to 
 
 b  The  Syriac  translation  transposes  in  and  through. 
 
ive  are  redeemed  hy  the  blood  of  a  ruau.  299 
 
 some^  It  was  therefore  necessary  tJiat  tlie ijatterns  of  the  things    is  One 
 in  the  heavens  should  he  inirifiedivitli  these,  hut  the  heavenly  23—20^' 
 things  themselves  luith  better  sacrifices  than   these ;  for  not 
 into  sanctuaries  made  with  hands,  figures  of  the  true,  entered 
 Christ,  but  into  Heaven  itself,  now  to  apijear  in  the  presence 
 of  God  for  us,  nor  that  oftentimesHe  should  offer  Himself  as 
 the  High  Priest  entersth  into  the  sanctuary  yearly  ivith  an- 
 other's blood,  since  He  must  needs  often  have  suffered  from 
 tlie  foundation  of  the  world;  hut  noiv  once  in  the  completion 
 of  the  ages  hath  He  been  manifested  for  the  abolition  of  sin 
 through  His  sacrifice.     Hence  the  type  liatli,  that  certain 
 make  their  entry  with  another's  blood  ^  and  are  cleansed  :  ^  {"ff/^""^' 
 the  reality,  i.  e.  the  Truth,  will  surely  possess  what  is  bet-  Tph 
 ter,  i.  e.,  that  Jesus  does  this,  entering  with  His  own  blood, 
 not  into  any  temporary  tabernacle  and  made  with  hands, 
 as  it  were  in  shadow  and  type,  but  into  that  which  is  above 
 and  true,  into  Heaven  :  for  it  was  necessary  that  the  pat- 
 terns of  the  things  in  the  heavens  should  bo  purified  luith  these 
 (i.e.  with  the    typical    and    another's^)   but  the  heavenly 
 things  themselves  with  better  sacrifices  than  these. 
 
 We  must  therefore  necessarily  seek  for  in  Christ  what 
 is  superior  to  the  types,  I  mean  the  truth,  which  is  in  His 
 own  Blood. 
 
 B.  You  say  right. 
 
 A.  But  since  they  set  up  against  us  the  Apostle's  saying, 
 as  though  it  were  put  forth  of  a  common  man,  come  lei  us 
 say,  taking  from  the  beginning  of  what  is  written  unto  a 
 sufficient  close  of  it.  It  is  written  therefore.  But  ive  behold  lb.  ii,  9. 
 Jesus  Who  has  been  some  little  abased  below  the  angels  be- 
 cause of  the  suffering  of  death  croivned  with  glory  and  hon- 
 our :  for  it  beseemed  Him  because  of  Whom  all  things  and  lb.  10— 
 through  Whom  all  things,  bringing  many  sons  to  glory,  to 
 perfect  the  Captain  of  their  salvation  through  sifferings  :  for 
 the  Sanctifier  and  the  sanctified  are  out  of  one,  all  of  them,  for 
 ivhich  cause  He  is  not  ashamed  to  call  them  brothers  saying, 
 I  will  declare  Thy  Name  to  My  brothers,  and  again.  Behold 
 I  and  the  children  ivhich  God  gave  Me.  Since  therefore  the 
 children  have  partahen  of  blood  and  flesh,  He  too  likewise 
 
 1 oAXo- 
 rpiois 
 
300  Heb.  ii.  9 — 17  explained.    His  own  Son. 
 
 Christ  shared  the  same,  in  order  that  through  death  He  might  do  to 
 nought  him  that  hath  the  jpower  of  death,  i.e.,  the  devil,  and 
 might  rid  those  ivho  in  fear  of  death  through  all  their  life 
 were  subject  to  bondage  :  for  not  I  suj^pose  of  angels  talceth 
 He  hold  but  of  Abraham's  seed  He  talceth  hold,  whence  He 
 ought  in  all  things  to  be  likened  to  His  brothers.  See,  see 
 and  that  most  clearly^  saying  that  He  has  been  abased  be- 
 low the  Angels  because  of  the  suffering  of  death,  yet  has  been 
 crowned  therefore  with  honour  and  glory,  he  makes  evident 
 Who  it  is  of  Whom  he  is  discoursing^  the  Only-Begotten  : 
 for  he  says  that  He  has  ])artahen  of  blood  and  flesh  like 
 us,  and  that  He  took  hold  not  of  angels  but  of  Abraham' s 
 seed.  For  it  beseemed  God  the  Father  because  of  Whom  all 
 things  and  through  Whom  all  things,  to  perfect  the  Son  Who 
 had  descended  to  emptying  and  become  man,  having 
 taken  bondman^s  form,  through  sufferings  '^  in  that  He  con- 
 secrates His  own  flesh  a  Ransom  for  the  life  of  all.  For 
 Christ  hath  been  sacrificed  for  us,  the  spotless  Victim,  and 
 
 Heb.  X.    by  One  offering  hath  2yerfected  for  ever  them  that  are  sancti- 
 fied, re-forming  man^s  nature  into  what  it  was  in  the  be- 
 
 2  Cor.  V.  ginning  :  for  all  things  in  Him  are  neiv. 
 
 For  that  God  the  Father  hath  given  His  own   Son  for 
 us,  no  less  will  the  all- wise  Paul  be  our  warrant,  writing  of 
 
 Rom.viii.  Him,  Who  spared  not  His  own  Son,  but  gave  Him  up  for  us 
 all,  how  ivill  He  not  with  Him  too  bestow  on  lis  all  things  ? 
 
 above  p.    and  we  say  that  the  own  Son  of  God  is  the  Word  Who 
 
 b,  beamed  forth  of  His  Essence,  and  that  He  has  been  given 
 
 for  us,  not  still  bare  and  without  flesh  but  when  He  was 
 made  flesh.     And  His  being  said  to  suffer  is  free  from  any 
 
 above  p.    blame,  for  He  suffered  not  in  the  nature  of  the  Godhead 
 
 q^  "°  ^    but  in  His  own  flesh  :  for  God  the  Father  as  I  said  above, 
 
 2  Cor.  V.  made  Him  Who  hieiv  not  sin  sin  for  us,  in  order  that  we 
 21.  .  .  .  . 
 
 might  be  made  the  righteousness  of  God  with  ^  Him. 
 
 above  p.        B.  Do  WO  therefore  conceive  that  He  was  made  sin,  or 
 
 244.  ' 
 
 <=  The  Syriac  translation  adds,  Who  ^  with  seems  a  mistake  of  the  manu- 
 
 needed  not  to  be  perfected,  apparently  a  script  for  in,  which  the  manuscript  gives 
 
 mere  gloss  of  the  translator,  to  guard  when  quoting  the  passage  again  just  be- 
 
 the  language.  low. 
 
The  Word  lived,  overcame  death  in  the  death  of  His  Body.  301 
 
 rather  because  He  was  made  like  to  tliem  who  are  under   is  One 
 sin,  is  He  therefore  said  to  be  sin  ? 
 
 A.  You  say  right :  as  therefore  He  made  Him  Who  hieiv  lb. 
 not  sin  sin  for  us  in  order  that  we  might  be  made  the  right- 
 eousness of  God  in  Him  (for  the  nature  of  man  has  been 
 justified  in  Him)  :  so  Him  Who  knows  not  death  (for  the 
 Word  is  Life  and  Kfegiving)  He  caused  to  suffer  in  the 
 fleshj  though  He  remained  external  to  suffering  in  that  He 
 
 is  conceived  of  as  Grod,  in  order  that  ive  might  live  through 
 Him  and  in  Him.     Hence  also  the  suffering  of  Christ  has 
 been  named,  '  the  likeness  of  death.'     It  is  written  there- 
 fore, ^or  if  we  have  been  co -planted  in  the  likeness  of  His  Rom.  vi. 
 deafJi  so  shall  we  be  too  of  His  resurrection  :  for  the  Word  was    *  • 
 living,  even  while  His  holy  flesh  was  tasting  death  in  order 
 that,  death  worsted  and  decay  trodden  down,  the  might  of 
 the  resurrection  might  come  unto  the  whole  human  race. 
 For  it  is  true,  that  as  in  Adam  all  die  so  too  in  Christ  all  i  Cor.  xv. 
 shall  be  quichened.     Since,  how  do  we  say  that  the  Mys-   "" 
 tery  of  the  Economy  with  flesh  of  the  Only-Begotten  aided 
 man's  nature,  unless  the  Word  being  God  has  been  made 
 flesh  ?    unless  He  Who  is  above  all  the  creation  lowered 
 Himself  unto  emptying  and  hath  come  down  to  be  in  our 
 estate  ?  unless  that  have  been  made  the  body  of  Life  which 
 is  subject  to  decay  in  order  that  it  might  become  superior 
 to  death  and  decay  ? 
 
 B.  We  say  therefore  that  the  Word  which  is  forth  of  God 
 the  Father  Himself  suffered  in  the  flesh  for  us  ? 
 
 A.  Surely,  if  Paul  is  true  in  saying  of  Him,  Who  is  the  col.  i. 
 Image  of  the  Invisible  God,  the  firstborn  of  all  creation,  be-  ^^~ 
 cause  in  Him  luere  created  all  things,  visible  and  invisible, 
 ivhether  thrones  or  lordships  or  governments  or  authorities  ; 
 all  things  have  been  created  through  Him  and  unto  Him : 
 and  He  is  before  all  things,  and  all  things  consist  in  Him, 
 and  He  is  the  Head  of  the  Body,  the  Church,  Who  is  the  be- 
 ginning, the  first-born  from  the  dead,  in  order  that  He  may 
 become  in  all  pre-eminent .  For  see,  see,  he  says  and  that  full 
 clearly,  that  the  Image  of  the  Invisible  God,  the  first-born  of 
 all  creation,  both  visible  and  invisible,  through  Whom  all 
 
302       Salvation  from  the  Jews,     Blood  not  common. 
 
 Christ 
 
 Heb.  xii. 
 2. 
 
 above  pp. 
 
 1G7,  itsy. 
 
 1  Cor.  ii. 
 
 Rom.  ix. 
 5. 
 
 1  Tim.  ii, 
 7. 
 
 2  Cor. 
 xiii.  3. 
 
 S.John 
 iv.  22. 
 
 Isa.  Ixiii, 
 9.  LXX. 
 
 Heb.  X. 
 
 28,  29. 
 
 tilings  and  in  Whom  all  things^  has  been  given  a  Head  to 
 tJie  Church,  and  that  He  is  First-born  from  the  dead  too. 
 For  He  makes  His  own,  as  I  said,  the  properties  of  His 
 own  flesh,  and  endured  the  cross,  despising  the  shame.  For 
 we  do  not  say  that  a  man  simply,  honoured  (I  know  not 
 how)  by  connection  with  Him,  has  been  given  for  ns,  but 
 it  is  the  Lord  of  glory  Himself  Which  was  crucified  for  us 
 (for  had  then  hnown,  he  says,  they  vjoidd  not  have  crucified 
 the  Lord  of  Glory)  :  but  He  hath  suffered  for  our  sake  and 
 in  our  behalf  in  the  flesh,  according  to  the  Scriptures,  Who 
 according  to  the  flesh  is  of  the  Jews,  Who  is  over  all  God 
 and  blessed,  for  ever  Amen.  For  thus  hath  the  most  holy 
 Paul  written,  His  herald  and  apostle  and  who  hath  Christ 
 in  him. 
 
 And  tell  me  this  besides,  how  they  would  understand 
 what  has  been  said  by  Christ  to  the  woman  out  of  Samaria, 
 Ye  ivorship  ye  Jcnow  not  what,  we  loorship  lohat  tve  laioiv,for 
 salvation  is  from  forth  the  Jews  ?  albeit  there  hath  saved  us, 
 not  elder,  not  angel,  but  tJie  Lord  Himself,  not  with  another's 
 death  and  the  mediation  of  a  mere  man  but,  with  His  own 
 Blood.  Hence,  with  good  reason,  said  the  all-wise  Paul, 
 One  who  disregards  Moses'  law  dieth  without  compassion  at 
 the  hands  of  two  or  three  witnesses  :  of  how  much  worser  pu- 
 nishment, suppose  ye,  shall  he  be  accounted  loorthy  who  tram- 
 pled on  the  Son  of  God  and  accounted  common  the  blood  of 
 the  covenant  and  insidted  the  Spirit  of  grace  in.  Whom  he 
 was  sanctified  ^  ?  But  if  it  be  not  the  precious  Blood  of  the 
 in  truth  Sou  Incaimate  but  of  some  spurious  one  other  than 
 he  and  one  that  possesses  the  sonship  of  favour,  how  do 
 they  say  that  it  is  not  common  ? 
 
 Therefore  even  though  He  be  said  to  have  suflered  in 
 the  flesh,  freedom  from  sufi'ering  even  thus  is  kept  to 
 Him  ^  in  that  He  is  conceived  of  as  God.     Therefore  the 
 
 *  The  Codex  Alexandrinus  omits  the 
 words,  ivherein  he  was  sanctified;  S.Cy- 
 ril transposes  them  thus,  both  here  and 
 in  his  treatise,  de  recta  fide  to  the  Prin- 
 cesses Arcadia  and  Marina,  p.  74  a. 
 
 f  See  Schol.  §  36,  above  p.  228,  and 
 §  37,  patiebatur  impassibiliter.  He  suffer- 
 ed without  suffering,  above  p.  232  :  and 
 
 Theodoret's  Letter  to  the  Monks  of 
 Constantinople,  "that  which  is  passible 
 hath  suflered  and  the  impassible  (t^  a- 
 TToSes)  hath  remained  impassible.  For 
 God  the  Word  was  made  man,  not  in 
 order  that  He  should  make  passible  the 
 Impassible  Nature,  but  in  order  that 
 through  suffering  He  might  bestow  on 
 
The  Son  suffers  and  docs  not  snffer.  303 
 
 Divine  Peter  too  says  that  Christ  once  for  our  sins  died  for  is  One 
 us,  the  Rii/hteons  for  the  unrighteous,  in  order  that  He  miaht  .^..^;F^^* 
 hring  us  to  God,  ^ut  to  death  in  the  flesh,  qidclcened  in  the 
 Spirit.  For  why,  might  one  I  suppose  say,  did  the  Spirit- 
 clad  say  not  simply  or  indefinitely  that  He  suffered,  but 
 added,  in  the  flesh  ?  for  he  knew,  he  knew  that  of  Grod 
 was  he  speaking.  Therefore  he  hath  allotted  to  Him  im- 
 passibility in  that  He  is  conceived  of  as  God,  most  skilfully 
 adding,  in  the  flesh,  in  respect  to  which  suffering  exists. 
 
 B.  Yet  they  say  that  it  savours  of  the  marvellous"  and  'J^p,°''^°- 
 inclines  much  to  the  incredible,  that  we  should  have  to  say 
 that  the  Same  both  suffers  and  does  not  suffer  s.  For  either 
 surely  He  hath  as  God  not  suffered  or  if  He  is  said  to  have 
 suffered,  how  will  He  be  God  ?  hence  he  who  suffered  will 
 be  said  to  be  only  he  which  is  from  forth  the  seed  of  David. 
 
 A.  Yet  how  will  it  not  be  a  most  manifest  proof  of  a 
 feeble  understanding,  to  choose  so  to  say  and  to  think  ? 
 for  God  the  Father  hath  given  for  us,  not  a  common  man, 
 taken  aside  to  be  in  the  rank  of  a  mediator,  and  having  a 
 made-up  ^  glory  of  sonship  and  honoured  with  an  acciden-  ^  Kard- 
 tal*  connection,  but,  made  m  likeness  with  us  for  our  sakes,  ■»  axeriK^ 
 Him  Who  is  above  the  whole  creation,  the  Word  Which 
 beamed  forth  of  His  Essence,  in  order  that  He  might  be 
 seen  an  equivalent^  for  the  life  of  all.     It  is  (I  deem)  of "  ""'^"^'"^ 
 all  things  most  absurd,  when  the  Only-Begotten  has  been 
 made  flesh  according  to  the  Scriptures  (as  I  said)  and  dis- 
 dained not  the  Economy,  to    find  fault  as   it  were  with  gg°j26'^' 
 Him  as  though  He  had  militated  against  His  own  glory  166,  239. 
 and  had  chosen  to  suffer  in  the  flesh  apart  from  what  was 
 fit.     Yet,  good  sir,  the  matter  was  salvation  to  the  whole 
 world :  and  since  He  for  this  cause  willed  to  suffer  Who 
 is  beyond  the  power  of  suffering  because  He  is  God  by  above  p. 
 
 the  passible  nature  freedom  from  suffer-  "  Hence  it  is  He  Who  suffered  and  did 
 ing,"  Ep.  145  p.  1250  fin.  not  suffer;  in  His  Divine  Nature  Un- 
 s  See  last  note.  S.Cyril  in  his  Trea-  suffering,  without  change  or  turning,  in 
 tise  rfe  rec/a/f/t' to  the  Empresses  Pul-  His  flesh  suffering,  as  Peter  says." 
 cheria  and  Eudocia,  §  26  fin.,  p.  163  d  e,  S.  Ath.  against  Apollinarius,  hb.  i.  11,  t. 
 says,  "  Hence  is  Christ  neither  bare  man  i.  931  b.  "  For  itwas  God  Who  was  set 
 nor  fleshless  Word ;  but  united  to  our  at  nought,  of  God's  flesh  and  soul  was 
 human  nature,  unsufferingly  He  will  the  suffering  and  the  death  and  the  re- 
 suffer  {wddoi  'hv  airadics)  what  belongs  surrection."  lib.  ii.  16,  t.  i.  953  a.  See 
 to  the  human  nature  in  His  own  flesh."  too  next  note  and  below  p.  316. 
 
304 
 
 His  Suffering  and  Resurrection. 
 
 above  p 
 175. 
 
 Rom 
 16. 
 
 Christ  Nature,  He  put  about  Him  flesh  recipient  of  suffering  and 
 made  it  His  own,  that  His  too  might  the  suffering  be 
 called,  because  it  was  no  one's  else's  but  His  own  Body*' 
 which  hath  suffered.  Hence,  for  that  the  mode  of  the 
 Economy  gives  Him  without  blame,  both  to  be  pleased  to 
 suffer  in  the  flesh,  and  in  the  Godhead  not  to  suffer  (for  He 
 was  God  alike  and  Man  in  the  Same')  the  opponents 
 speak  idly,  and  most  unwisely  debasing  the  force  of  the 
 mystery  haply  deem  that  they  have  made  a  contention'^ 
 replete  with  praise.  For  His  being  at  all  pleased  to  suffer 
 in  the  flesh  seemed  to  attach  some  blame  to  Him,  yet  it 
 was  glorious  in  another  way :  for  the  Resurrection  has 
 testified  that  He  is  superior  to  death  and  decay,  being  Life 
 and  Lifegiving  as  God,  for  He  hath  raised  His  own  Tem- 
 Therefore  the  Divine   Paul   says.  For  I  am  not  a- 
 
 out  of  Both"  etc.  p.  101  d. 
 
 S.  Cyril  speaks  of  "  as  it  were  ming- 
 ling the  properties  of  the  natures,"  in 
 his  Treatise  de  Inc.  Unigeniti,  p.  708  a 
 (as  above  p.  144  note  s),  where  he  means 
 that  on  account  of  the  entirety  of  the 
 Union,  what  belongs  to  the  Godhead 
 may  be  said  of  the  manhood ;  e.  g.  he  is 
 speaking  there  on  the  words,  For  the 
 bread  of  God  is  He  which  comes  down 
 Body  died  Himself  is  said  to  suffer  this,    from  Heaven  and  gives  life  to  the  ivorld, 
 
 and  says,  "  albeit  how  is  it  not  true  that 
 the  flesh  hath  not  come  down  out  ot  hea- 
 ven, but  was  of  a  Virgin  according  to  the 
 Scriptures  ?  And  the  Word  is  not  eaten ; 
 hut  in  countless  expressions  He  is  seen 
 gathering  both  into  One  and  mingling 
 as  it  were  one  with  another  the  proper- 
 ties of  the  natures ; "  he  goes  on  to  quote 
 the  words.  He  that  came  down  from 
 heaven  (S.  John  iii.  13),  and,  If  ye  shall 
 see  the  son  of  man  ascending  up  where 
 He  toas  before  (ib.  vi.  62),  although  the 
 human  nature  came  not  down  from 
 Heaven,  nor  was  it  there  before.  To- 
 wards the  end  of  the  treatise'(p.  712  init.), 
 S.  Cyril  speaks  of  S.John,  "ail-but  ga- 
 thering the  natures  and  bringing  into  a 
 concurrence  [/uitr7d7K6iai',  properly,  the 
 meeting  of  mountain-glens,  henceforth 
 to  become  one  glen]  the  force  of  the  pro- 
 perties befitting  each."  Of  the  mingling 
 to  express  His  intimate  union  with  us, 
 see  above  p.  250  note  i. 
 
 '  eV  T<j)  avTw.  Thus  the  Syriac  ver- 
 sion: the  Greek  MS.  has  eV  aiir^. 
 
 ^  contention.  I  have  ventured  to  trans- 
 late from  the  Syriac,  the  Edition  has 
 Union,  the  sense  of  which  is  less  clear. 
 
 pie. 
 
 ^  "For  not  of  any  other  man,  but 
 His,  is  the  Body,  wherefore  Himself  too 
 has  been  accounted  (for  Christ  is  One) 
 mingled  {KiKepaajxlvos)  as  it  were  out 
 of  human  nature  and  God  the  Word,  not 
 from  having  been  turned  into  what  He 
 was  not  but  from  assuming  the  Temple 
 from  forth  the  Virgin."  Thes.  cap.  20 
 p.  197  a.  "  Christ  died  for  our  sakes 
 and   for  us.     As   therefore  when   His 
 
 albeit  He  is  immortal  in  His  Nature, 
 so  since  His  Body  is  ci-eated.  Himself 
 is  said  to  have  been  created  albeit  Un- 
 create  in  Essence.  For  the  Flesh  being 
 His  and  not  another's,  He  makes  all  His 
 own  ((5io7roi€7Tai)  what  befalls  it."  Ib. 
 cap.  15  p.  167  b.  These  belong  to  an 
 earlier  period  of  S.  Cyril's  Archiepisco- 
 pate  written  while  he  could  still  follow 
 the  example  of  earlier  Fathers  in  the 
 expression  mingled  as  it  were.  S.  Cyril 
 says  nuich  the  same  in  cap.  24  p.  232 
 d  given  above  p.  192  note  i :  cap.  28  p. 
 252  c. 
 
 In  his  7th  Paschal  homily  (A.D. 
 420),  after  saying,  "  Hence  as  also  our 
 all-famous  Father  and  Bishop  Atha- 
 nasius,  the  miswerving  rule  of  the  ortho- 
 dox Faith,  said  in  his  own  writings,  '  Of 
 two  things  unlike  in  nature  hath  a  con- 
 currence taken  place,  to  wit  of  Godhead 
 and  Manhood :  for  Christ  is  one  out  of 
 Both,'"  S.  Cyril  proceeds,  "And  un- 
 speakable and  utterly  incomprehensible 
 was  the  mode  of  the  mingling."  Pasch. 
 Hom.  pp  102  fin.,  103.  And  further 
 on,  "  They  worship,  not  partingoff  Him 
 Alone  That  indwelt  from  the  screen  of 
 His  flesh,  but  One  Ineffably  mingled 
 
God  the  Word  ahased  weak  as  to  the  flesh.         305 
 
 shamed  of  the  Gospel,  for  it  is  the  poiver  of  God  for  salvation  is  One 
 to  every  one  that  helieveth,  and  again,  For  the  ivord  of  the  l  Cor.  i. 
 cross  is  to  them  that  perish  folly,  to  us  who  are  saved  it  is 
 the  Power  of  God,  to   them  that  are  called  both  Jews  and  ^J-  24. 
 Greehs,  Christ  God's  Power  and  God's  ivisdom  :  and  indeed 
 the  Son  too  wlien  about  to  ascend  unto  the  saving  Passion 
 says,  Noiu  is  the  Son  of  man  glorified  and  God  is  glorified  S.JoIm 
 in  Sim,   and  God  will  glorify  Sim  in  Himself  and  ivill  32.' 
 straightway  glorify    Him.     For    He   lived    again,    having 
 spoiled  Hades  and  this  not  after  a  long  while  but  as  it 
 were  straightway  and  on  the  very  heels  of  the  Passion. 
 
 B.  Albeit  the  all-wise  Vanl  sajs,  Since^  ye  seelc  a  proof  2  Cor. 
 of  Christ  speaking  in  me,  Who  is  not  weak  hut  is  mighty  in' 
 us  :  for  verily  Se  was  crucified  out  of  ivcahiess  yet  lives  out 
 of  the  power  of  God.     Then   how  will  one    say  that  the 
 Word  Himself  is  tvealc  and  moreover  that  He  lives  out  of 
 the  piower  of  God  ? 
 
 A.  Do  we  not  over  and  over  again  say  that  the  Word  of 
 God  was  Incarnate  and  made  man  ? 
 
 B.  Yes,  for  how  should  it  be  otherwise  ? 
 
 A.  Therefore  He  Who  is  iveah  in  the  flesh  in  that  He 
 appeared  as  man,  This  lived  out  of  the  power  of  God,  a 
 power  not  alien  but  inherent  in  Him,  for  He  was  God  in 
 flesh. 
 
 B.  And  verily  the  Father  is  said  to  raise  Him,  for  it  is 
 written.  According  to  the  imvorhing  of  the  mastery  of  Sis  Eph.  i. 
 might  which  Se  hath  inwrought "  in  Christ,  having  raised 
 
 Um  from  the  dead  and  set  Sim  on  Sis  Right  Sand  in  the 
 
 1  The  syriactranslationhas//",  in  place  though  Another  than  He,  be  he  ana- 
 
 jf  Since  given  by  the  Manuscript  in  this  thema."     Both  Theodoret  and  Andrew 
 
 alace.     //"is  also  S.  Cyril's  reading  else-  in  their  reply,  quote  this  text,  Theodoret 
 
 fhere,  and  four  passages  of  Origen  are  apparently  overlooking   the  vs^ords,  as 
 
 noted  for  the  same  :  there  is  a  trace  of  though  Another  than  He,  Andrew  agree- 
 
 lie  reading  i)  in  S.  Cyril  (in  xii  Proph.  ing  "with  the  Chapter,  yet  fearing  that 
 
 lO  c,  horn.  2  on  Hebrews  among  frag-  the  words  used  by  the  Apostles  of  the 
 
 lients,  V.  431)  and  y\  and  ei  are  often  human  nature,  should  haply  be  over- 
 
 Ijonvertible.  Just  below  the  syriac  trans-  looked.     The  word  in-wrought-in  (eV- 
 
 itiou  gives  is  not  weak  in   you  hut  is  ijpYrjfrflai)  is  the  same  that  S.  Paul  uses 
 
 lighty ,  the  Greek  manuscript  gives  as  vfhenhe  says,  For  He  that  ivroughteffec- 
 
 ere  translated.  tualli/  {4i/ep-yi)cras)  in  Peter  to  the  apos- 
 
 ™S.Cyrirschapter7is,"Ifanyonesay  tleship  of  the  circumcision,  the  Same  was 
 
 at  Jesus  as  man  has  been  in-wrought-  mighty  (ivripyria-e)  in  me  toward   the 
 
 by  God  the  Word  and  hath  put  on  Gentiles  (Gal.  ii.  8). 
 
 im  the  glory  of  the  Only- Begotten,  as 
 
306  Equal  honour  means  Tiool.  xvliich  of  them  is  enthroned? 
 
 Christ   heavenly  ];jlaces  ahove  all  rule  and  authority  and  lordship 
 
 and  every  name  that  is  named. 
 
 A.  Yet  we  say  tliat  He  is  the  life-givingvPower  of  the 
 
 Father  and  it  is  like  that  He  rejoices  in  the  Dignities  of 
 
 Him  Who  begat  Him  even  though  He  have  been  made 
 
 flesh.     And  Himself  will  come  in.  His  own  witness,  saying, 
 
 S.John     jj^Q^,  ^i^g  iji^Q  Father  quicheneih  whom  He  ivill,  so  the  Son  too 
 V.  21.  -^  ,  .  . 
 
 quiclieneth  ivhom  He  will.     And  able  to  accomplish  this 
 
 full  well  without  toil,  He  hath  addressed  the  people  of  the 
 
 Ib.ii.  19.  Jews  saying.  Undo  this  Temple  and  in  three  days  Twill  rear 
 
 Epii-  i-     it.     But  He  Who  rose  hath  sat  on  the  Bight  Hand  of  the 
 20,  21.  . 
 
 Father  in  the  heavenly  places  ahove  all  rule  and  authority 
 
 and  throne^  and  lordship  and  every  name  that  is  named. 
 
 Is  it  therefore  as  being  another  son  than  the  Word  Which 
 
 sprang  from  forth  Him,  honoured  with  mere  connection, 
 
 and  receiving  the  Name  of  Godhead  as  a  favour ;  or  rather 
 
 He  Who  is  by  Nature  and  truly  Son,  made  in  liheness  of 
 
 man  and  found  in  fashion  as  a  man  economically? 
 
 B.  They  would  perhaps  say  that  it  was  the  man  from 
 
 forth  the  seed  of  David  connected  with  Him  by  equality 
 
 of  honour,  to  whom  the  suffering  death  too  would  belong. 
 
 A.  But  that  which  is  said  to  be  of  equal  honour  with 
 "^°^?,       ought,  will  be  not  one  in  number  (as  I  already  said)  but 
 
 one  with  one ;  this  is  I  suppose  two  and  they  unequal  in 
 nature,  if  the  honoured  is  in  lower  case  than  the  honourer  : 
 but  since  one  son  hath  sat  down,  let  them  instruct  us  who 
 it  is  that  hath  been  honoured  with  the  seats  on  high  and 
 co-sitteth  with  the  Father,  if  it  be  a  thing  most  exceeding 
 perilous  to  venture  to  bring  up  to  equality  of  honour  the 
 bond  with  the  Lord,  the  made  with  the  Creator,  with  the 
 King  of  all  that  which  is  under  the  yoke,  with  Him  Who 
 is  above  all  that  which  is  ranked  among  all. 
 
 B.  You  will  then  clear  this  up  to  us  still  more. 
 
 A.  Albeit  as  I  suppose  a  clear  and  sufficient  discourse 
 has  already  been  worked  out  by  me  on  these  subjects,  I"- 
 will  without  any  backwardness  add  to  what  I  said  other 
 6  (rvva'^6.  things  also,  and  taking  up  a  not  ignoble  advocacy  ^  of  the 
 n  The  Syriac  translation  omits  Throne, 
 
The  Father  gave  His  Sou^  some  deny  it.   Impassible.    307 
 
 Divine  dogmas  as  a  sort  of  full  armour  I  will  rear  up  the    is  One 
 truth  against  them  who  think  perverse  things. 
 
 For  that  the  Only-Begotten  Word  of  God,  no  other  son 
 than  He  mediating  the  Economy  and  connected  with  Him 
 accidentally,  hath  made  void  the  mastery  of  death;  but 
 that  He  by  His  own  Self  hath  done  it,  He  will  prove  say- 
 ing, God  so  loved  the  ivorld  that  Se  gave  His  Son  the  Only-  s.  John 
 Begotten  in  order  that  every  one  ivho  helieveth  on  Sim  should  "''  * 
 not  perish  hut  have  life  everlasting.  When  God  the  Father 
 exalteth  highly  His  Love  for  the  world  and  says  that  it  is 
 exceeding  great  and  vast,  why  do  our  opponents  disparage  above  pp. 
 it,  saying  that  not  the  truly  Son  has  been  given  for  us,  ^'^^' 
 but  bring  up  one  of  those  who  are  as  we,  who  has  the 
 grace  of  sonship  from  adoption,  into  the  place  of  the  Son 
 by  Nature,  whereas  it  was  the  Only-Begotten  Who  was 
 given  for  us  ?  and  whereas  John  hath  clearly  written,  Tlie  lb.  i.  18. 
 Only-Begotten  God  which  is  in  the  Bosom  of  the  Father,  how 
 will  not  one  marvel  at  them  for  their  unlearning  who 
 thi'ust  out  the  Only-Begotten  God  the  Word  from  the  Eco- 
 nomy and  bring  in  in  His  place  (as  I  said)  a  certain  one 
 embellished  with  glories  from  without  him  and  having  the 
 name  of  Godhead  put  upon  him  ?  and  what  great  and  wor- 
 thy of  admiration  will  there  be  any  longer  apparent  in  the 
 Love  of  the  Father  if  He  hath  given  for  it  some  piece  of 
 the  world  and  that  a  small  one  ?  or  perhaps  it  would  be 
 even  uublameable  to  say  that  the  world  hath  been  re- 
 deemed, having  nothing  from  God  but,  ministered  to  in 
 this  behalf  by  its  own  parts. 
 
 B.  They  say  that  the  Only-Begotten  has  been  given  by 
 the  Father,  that  He  should  administer  our  affairs,  not  in 
 order  that  He  should  suffer  ought  of  what  is  human  Him- 
 self in  His  own  Nature,  for  it  is  impossible. 
 
 A.  He  will  sufier  in  His  own  Nature  nothing  at  all  (for 
 
 being  unembodied  as  God  He  will  full  surely  be  external 
 
 o  suffering),  but  since  according  to  His  own  voice,  I  mean 
 
 hat  through  the  Psalmist's  lyre,  a  body  has  been  prepared  Ps.  xl.  6. 
 
 'or  Him  by  the  Father,  He  came,  embodied,  to  do  His  ib.  7,  8. 
 
 ill.     And  this  was  the  redemption  through  the  Precious 
 
 I 
 
5—11, 
 
 308     The  Woed  emptied  Himself,  receives,  made  man, 
 
 CiuusT    Cross  and  the  summing  np  anew  of  all  things,  full  well  ac- 
 complished through  Him  and  in  Him.     And  the  most  ex- 
 cellent Paul  will  aid  to  what  I  said,  having  written  on  this 
 Phil.  ii.     wise,  Be  ye  thus  minded  each  one  of  you  as  ivas  also  Christ 
 Jesus  Who  being  in  the  Form  of  God  deemed  not  the  leing 
 equal  with  God  a  thing  to  seize°,  yet  emptied  Himself  talcing 
 bondman's  form, made  in  lilieness  of  men,  and  found  in  fashion 
 as  a  man  ahased  Himself,  made  obedient  to  death,  yea  the 
 death  of  the  cross  :  wherefore  God  also  highly  exalted  Him  and 
 gave  Him  a  Name  which  is  above  every  name,  in  order  that 
 at  the  Name  of  Jesus  Christ  every  Icnee  should  bow  of  hea- 
 venly and  earthly  and  neath  the  earth  and  every  tongue  con- 
 fess Lord  Jesus  Christ  to  tJte  glory  of  God  the  Father.     For 
 whom  dost  thou  say  is  He  Who  is  in  the  Form  of  God 
 the  Father,  and  when  He  might  have  remained  in  Equality 
 with  Him  deemed  the  so  pre-eminent  and  God-befitting 
 Dignity  and  the  excellency  above  all  to  be  not  a  thing  to 
 seize  ?    is  it  not  God  the  Word  Who  beamed  forth  from 
 Him  ?  how  is  this  not  obvious  to  all  ?    But  this  He  Who 
 was  in  the  Form  and  Equality  of  the  Father,  talcing  bond- 
 man's form,  not  by  au  accidental  connection,  made  in  like- 
 ness of  men  and  found  in  fashion  as  a  man  (for  He  was  to- 
 gether herewith  God  too)  abased  Himself  and  became  obedi- 
 ent also  tmto  death,  yea  the  death  of  the  cross. 
 
 B.  But  it  is  said  (they  say)  of  Him  that  God  gave  Him 
 a  Name  ivhich  is  above  every  name,  in  order  that  at  the  name 
 of  Jesus  Christ  every  Icnee  should  bow.  That  which  the  Word 
 was,  i.  e.,  God,  how  will  He  be  conceived  as  taking  ?  need 
 therefore  is  it  to  say  rather  that  to  the  assumed  man  has 
 been  given  the  Name  which  is  above  all,  that  we  be  not 
 caught  deeming  ought  incongruous  respecting  the  Only- 
 Begotten. 
 
 A.  Then  how  were  it  not  incomparably  better  to  say 
 that  it  has  been  given  by  the  Father  to  the  by  Nature  Son 
 made  man  for  our  sakes,  in  order  that  He  may  be  con- 
 ceived of  as  God  even  in  human  nature  and  in  supremest 
 heights  He  Who  endured  abasement  as  we^  in  order  that 
 
 "  See  above  p.  105,  note  j. 
 
the  Name,  lost  not  His  Eternal  glory.  309 
 
 no  new  and  late-appearing  god  may  be  introduced  to  both    is  One 
 angels  and  men,  having  the  glory  of  the  Godhead  not  es- 
 sentially inexisting  but  come  in  from  without  and  as  it  were 
 at  the  mere  Will  of  God  the  Father. 
 
 B.  To  the  Word  Himself  therefore  which  sprang  from 
 forth  God  the  Father  do  we  say  that  the  Name  luhich  is 
 above  every  name  has  been  given. 
 
 A.  Full  surely ;  and  our  argument  will  not  err  from  its 
 course,  if  it  is  not  false  that  He  deemed  the  being  Equal 
 tuith  God  to  be  not  a  thing  to  seize,  but  hath  descended  unto 
 the  not  being  in  glory  in  that  He  appeared  as  man.  There- 
 fore He  also  said,  Tlte  Father  is  greater  than  I,  although  He  S.  John 
 had  the  right,  in  that  He  ever  existeth  in  Him  (as  He  is 
 conceived  of  and  is  God)  and  hath  been  begotten  from 
 forth  Him  by  Nature,  to  have  exactness  with  Him  in  every 
 thing  and  to  rejoice  in  the  glory  of  the  Godhead.  One 
 must  therefore  not  suppose  that  He  Who  for  our  sakes  des- 
 cended into  the  measure  of  the  human  nature,  fell  from 
 
 His  inherent  Natural  splendour  and  Excellence,  but  that 
 in  emptiness  that  belongs  to  us  He  has  fullness  Divinely 
 and  in  abasement  loftiness,  and  that  which  belongs  to  Him 
 by  Nature,  to  be  worshipped  by  all,  [He  has]  as  a  gift  by 
 reason  of  His  human  nature  :  for  to  Him  boweth  every 
 knee  of  things  both  in  Heaven  and  upon  earth  and  every 
 rank  praiseth,  for  Christ  Jesus  is  believed  to  be  Lord  unto 
 the  glory  of  God  the  Father.  And  verily  He  said  to  God 
 the  Father  which  is  in  Heaven,  Father  glorify  Me  with  tJie  ib.  xvii. 
 glory  ivhich  I  had  with  Thee  before  the  world  ivas.  Was 
 then  (tell  me)  the  man  prior  to  the  world  p,  whom  they  say 
 has  been  assumed  by  the  Only-Begotten  by  a  non-essential 
 connection  ? 
 
 B.  By  no  means. 
 
 A.  Who  then  is  it  who  is  asking  for  glory  which  He  says 
 was  inexistent  in  Himself  even  before  the  very  foundation 
 of  the  world.  He  ever  and  continually  being  with  God  ?  is 
 
 P  see  above,  in  this  treatise,  p.  273;  the  Glory  of  God  the  Father  that  His 
 
 also  above  p.  161,  and  the  exegesis  of  Son  is  consubstantial  with  Him,  above 
 
 this  verse  against  Arian  objections  in  the  pp.  74,  75, 139.     See  too  de  recta  fide  to 
 
 short  chapter  30  of  the  Thesaurus,  pp.  the  Empresses  §  33,  p.  IW  d  e,  comment. 
 
 258  sq.    S.  Cyril  speaks  of  its  being  to  on  S.  John,  p.  674  O.T. 
 
310  The  Incarnate  Son  out  of  Heaven^  and  ivorsMiiiied. 
 
 Christ  it  not  God  tlie  Word  Co-eternal  with  the  Fathei^j  Co- 
 throned  and  Co-existent  with  Him^  of  Whom  the  all-wise 
 
 S.  John    Evansrelist  John  saith,  Tlw  Word  was  with  God  and  the 
 i,  1.  ° 
 
 Word  ivas  God  ? 
 
 B.  How  should  it  not  be  so  ? 
 
 A.  As  therefore  being  Lord  of  glory  and  then  letting 
 Himself  down  to  the  ill-repute  of  bondman's  form,  He  asks 
 for  a  recovery  of  His  ever  inherent  glory,  doing  this  too  as 
 beseemeth  man :  thus  being  always  God  He  goes  up  from 
 the  measui'es  of  our  estate  to  the  excellence  and  glory  of 
 His  Proper  Godhead,  in  order  that  as  to  One  Son  hence- 
 forth by  Nature  and  Very,  albeit  made  as  we  and  Incarnate, 
 every  knee  should  bow,  as  I  just  said.  For  I  think  that  so 
 minded  and  thus  believing,  we  shall  rid  heaven  and  earth 
 
 S.  Matth.  from  the  charge  of  worshipping  a  man.  For  it  is  loritten, 
 Thou  slialt  ivorshi]3  the  Lord  thy  God  and  Him  only  shalt 
 thou  adore. 
 
 B.  The  argument  hereon  will  need  very  much  support : 
 proceed  therefore  I  pray  and  elucidate  the  Mystery  to  us 
 by  means  of  other  conceptions  also. 
 
 A.  I  will  then  proceed  very  gladly,  but  I  would  say  that 
 they  have  missed  the  truth  in  coupling,  as  though  another 
 son,  him  who  is  of  the  seed  of  David  with  Him  Who  is  by 
 Nature  and  truly,  I  mean  the  Only-Begotten,  albeit  holy 
 
 xv^47       W^'it  clearly  cries  aloud.  The  first  man  of  earth  earthy,  the 
 s.  John    second  i  out  of  Heaven,  and  moreover  the  Son  Himself,  I 
 
 vi.  38  39 
 
 *  have  come  down  from  heaven  not  in  order  to  do  Mine  Own 
 
 Will  hut  the  Will  of  Him  that  sent  Me,  and  this  is  the  will 
 
 of  Him  that  sent  Me  that  everything  which  He  hath  given  Me 
 
 I  should  not  lose  ought  from  it  hut  shoidd  raise  it  at  the  last 
 
 Day.     Whom  then  do  they  say  is  He  Who  hath  come  down 
 
 out  of  Heaven  ?  for  the  body  hath  been  born  of  a  woman. 
 
 B.  The  Word  that  is  begotten  from  forth  God  the  Father, 
 for  I  suppose  that  they  will  not  please  to  think  anything 
 else  than  this. 
 
 q  In  this  place  hoth  the  Syriac  trans-     other  places  of  S.   Cyril :    see  Schol. 
 lation  and  the  Greek  ms.  omit  o  Kvpios,    §  4,  above  p.  189  and  note  there, 
 but   there  is  considerable  variation  in 
 
The  Passion  ivilled  and  nilled.  311 
 
 A.  Right  my  friend,  and  tlie  all-wise  Jolin  too  hath  some-    is  One 
 where  written.  He  that  cometh  from  above  is  above  all.    Then  S.  John 
 how,  when  it  pleaseth  the  Father  that  all  which  is  given 
 
 Him  should  rise,  and  the  thing  is  good  and  moreover  God- 
 befitting  (for  to  save  is  like  GTod),  does  He  say  that  He 
 came  down  not  to  do  His  own  will  but  that  of  the  Father  ? 
 will  then  any  man  among  us  suppose  that  the  Son  Who  is 
 born  of  Him  comes  behind  the  Clemency  of  God  the  Father 
 and  is  in  no  wise  good,  but  that  raising  up  that  which  is 
 given  and  ridding  it  of  decay  is  a  thing  uncongenial  to 
 Him? 
 
 B.  There  is  risk  of  it. 
 
 A.  Yet  we  should  with  reason  deem  that  since  He  is  the 
 genuine  Offspring  of  a  Good  Father,  He  will  be  conceived 
 
 of  as  Himself  also  Good,  or  Goodness  itself,     For  from  the  s.  Matth. 
 
 .  xii  33 
 
 fruit  the  tree  is  hioivn  "■,  according  to  His  own  voice,  and  He  ' 
 
 will  be  True,  saying  He  that  hath  seen  Me  hath  seen  the  S.  John 
 
 Father,  I  and  the  Father  are  One.  Ib.'x.'so. 
 
 B,  You  say  well :  clear  up  then  yourself  what  seems  to 
 have  been  obscurely  said. 
 
 A.  We  say  that  annulling  death  and  driving  away  decay 
 from  men's  bodies  was  a  thing  not  unwilled  by  the  Son, 
 for  He  delighteth  not  in  the  destruction  of  the  living,  and  the  Wisd.  i. 
 generations  of  the  ivorld  were  healthful,  as  it  is  written,  but  ib!  ii.'24. 
 by  envy  of  the  devil  death  entered  into  the  ivorld.  But  in  no 
 other  way  was  it  possible  to  shake  off  the  cheerless  mas- 
 tery of  death  save  by  only  the  Incarnation  of  the  Only- 
 Begotten.  Therefore  hath  He  appeared  as  we  and  He 
 made  His  own  a  body  subject  to  decay  according  to  the 
 inherent  plan  of  its  nature,  in  order  that  since  Himself  is 
 Life  (for  He  hath  been  begotten  of  the  Father  Which  is 
 Life)  He  might  implant  therein  His  Proper  Good,  life. 
 And  when  He  had  once  chosen  out  of  His  Clemency  and 
 Loving-kindness  to  undergo  Hkeness  with  us,  needs  must 
 the  Passion  too  befall  Him,  when  the  impiety  of  the  Jews 
 was  raging  against  Him.     But  the  disrepute  in  His  Passion 
 
 !•  See  the  verse  explained  in  the  same    S.  John,  pp.  643,  644,  675  O.T. :  and 
 way  of  the  Son's  Generation  from  the    on  xvii.  4,  5  p.  958  d,  Greek. 
 Father,  in  S.  Cyril's  commentary  on 
 
312  His  the  Passion,  He  willed  it  all.     The  last  Adam. 
 
 Chkist  was  burdensome  to  Him.  And  in  trutli  when  tlie  time 
 was  coming  on,  Avherein  He  had  to  endure  the  cross  for 
 the  life  of  all,  in  order  that  He  might  shew  that  the  Passion 
 was  not  willed  %  He  made  His  approach  as  beseems  man 
 
 S,  Matth.  and  in  form  of  prayer,  saying,  Father  if  it  he  possible  let 
 this  cujy  loass  from  Me,  yet  not  as  I  loill  hut  as  Thou.  He 
 says  that  He  came  down  out  of  Heaven,  to  make  that  which 
 was  grievous,  not  unwilled,  in  order  that  He  might  achieve 
 resurrection  for  then  on  the  earth,  which  He  Alone  hath 
 new-wrouo'ht  for  the  race  of  man.  For  He  has  been  made 
 First-horn  from  forth  the  dead  according  to  the  flesh  and 
 first-fruits  of  them  that  are  fallen  asleep. 
 
 B.  His  therefore  and  not  another's  will  be  said  to  be  the 
 Passion  in  that  He  hath  appeared  as  man,  even  though  He 
 hath  remained  Impassible  as  He  is  conceived  of  as  God. 
 
 A.  Thus  I  say :  call  to  mind  the  God-inspired  Scripture 
 1  Cor.  XV.  which  says.  The  first  man  Adam  was  made  a  living  soul, 
 
 the  last  Adam  a  qwiclcening  spirit. 
 
 B.  Do  we  then  say  that  the  Word  from  forth  God,  has 
 been  called  the  last  Adam  ? 
 
 A.  Not  bare  (as  I  said),  but  made  in  likeness  with  us. 
 We  say  therefore  that  He  is,  if  to  quicken  be  no  work  of 
 man  but  God-befitting.     He  has  too  the  name  of  tlte  last 
 
 above,  p.  Adam,  as  made  out  of  Adam  according:  to  the  flesh  and  a 
 
 291.  .      . 
 
 second  beginning  of  those  on  earth,  the  nature  of  man  be- 
 ing transelemented  in  Him  unto  newness  of  Hfe,  life  in  ho- 
 liness and  incorruption  through  the  resurrection  from  the 
 dead  :  for  thus  was  death  done  to  nought,  in  that  the  Life 
 by  Nature  endureth  not  to  submit  its  own  body  to  decay, 
 
 Acts  ii.  hecause  it  was  not  possible  that  Christ  should  he  holden  of  it, 
 according  to  the  voice  of  the  most  wise  Paul  *,  and  thus 
 passed  through  unto  us  too  the  good  from  this  achieve- 
 ment. 
 
 s  On  the  Passion  being  willed  and  Joan.  lib.  x.  1  (xiv.  30,  31)  pp.  853  e  854 
 
 not  willed  by  the  Incarnate  Son,   see  a  b  c,  S.  Cyril  speaks  of  its  being  willed 
 
 above  pp.  170sqq:  see  especially  that  "outofreverenceto  the  Father  and  love 
 
 very  famous  chapter  of  S.  Cyril's  com-  to  Him  (aiSoI  rij  irpbs  rhv  yivv-qropa 
 
 mentary  on  S.John,  (pp.383  sqq.  O.T.)  Koi  aydinj  tj)  irpbs  aiirov)." 
 
 which  was  so  largely  quoted  in  Act.  10  '  The  Greek  manuscript  has  Paul, 
 
 of  the  sixth  General  Council  holden  at  the  Syriac  translation  Peter. 
 Constantinople  A.  D.  680:  also  in   S. 
 
 24. 
 
ImjKissible  He  suffered,  into  His  Death  wo  baptized.  313 
 
 B.  You  say  well.  is  qne 
 
 A.  Look  now  at  this  besides. 
 
 B.  What  do  you  mean  ? 
 
 A.  Christ  said  somewhere  to  the  holy  Apostles,  Go  cits-  s.  Matth. 
 c)j)le  all  nations,  haptizing  them  into  the  name  of  the  Father  ^^''''^•'^^^ 
 and  of  the  Son  and  of  the  Holy  Ghost.     We  have  therefore 
 
 been  baptized  into  the  Holy  and  Consubstantial  Trinity, 
 Father  Son  and  Holy  Ghost.     Is  it  not  true  what  I  say  ? 
 
 B.  How  should  it  not  ? 
 
 A,  Do  we  not  conceive  of  Him  Who  hath  begotten  as 
 Father,  the  Only-Begotten  God  the  Word  again  begotten 
 from  forth  Him  as  Son  ? 
 
 B.  Surely. 
 
 A.  How  then  have  we  been  baptized  into  His  Death  as 
 blessed  Paul  saith  ?  for  as  many  (he  ^ys)  of  us  as  tvere  Rom.  vi, 
 baptized  into  Christ  were  baptized  into  His  death.     Yet  One  |j  j^  ^^ 
 Lord,  one  faith,  one  baptism  .•  and  we  will  not  say  that  we  ^* 
 have  been  baptized  into  Him   that  is  forth  of  the  seed  of 
 David  as  into  another  and  several  son  :  but  since  being  by 
 Nature  God  He  is  conceived  of  as  beyond  suffering,  and 
 was  pleased  to  suffer  in  order  that  He  might  save  those 
 who  are  subject  to  decay,  He  ivas  made  lihe  in  all  things 
 unto  them  who  are  on  earth  and  underwent  birth  after  the 
 flesh  from  forth  a  woman  and  made  (as  I  said)  His  own  a 
 body  capable  of  tasting  death  and  living  again,  in  order 
 that  Himself  abiding  Impassible,  He  might  be  said  to 
 suffer  in  His  own  flesh.     For  He  it  is  Who  hath  saved  that  S.  Matth. 
 ivhich  ivas  lost.     And  verily  He  said  in  plain  terms,  I  am  s,  John* 
 the  Good  Shepherd,  the  Good  Shepherd  layeth  down  His  Life  ^'  ^^' 
 for  His  sheep,  and  again.  No  one  talceth  My  life  from  Me  but  lb.  18. 
 I  lay  it  down  of  Myself,  I  have  authority  to  lay  it  down  and 
 have  authority  to  take  it  again.     But  it  belongs  not  to  one 
 of  us  nor  to  a  common  man  to  have  authority  to  lay  down 
 his  life  and  to  receive  it  back,  but  the  Only-Begotten  and 
 truly  Son  hath  laid  it  down,  and  He  took  it  back,  placing 
 us  outside  of  death^s  meshes. 
 
 And  one  may  very  easily  see  this  outlined  in  the  Mosaic 
 books  too  in  shadow  unto  them  of  old :  for  the  sacrifice  of 
 
314  Christ's  own  Blood  and  flesh  given,  won,  reconciled  all. 
 
 Christ  tlie  steep  rescued  from  deatli  and  decay  tliem  of  Israel  and 
 
 122^123'  abashed  the  destroyer,  but  it  was  a  type  of  Christ,    for 
 
 1  Cor.  V,  Christ  our  Passover  was  sacrificed  for  us,  in  order  that  He 
 
 ''  might  undo  the  cheerless  mastery  of  death  and  might  by 
 
 lb.  vi.  19,  His  own  Blood  win  all  under  heaven  :  for  we  were  houqht 
 20.  .  .  , 
 
 2  Cor.  V.  tvith  a  Price  and  are  not  our  own,  for  One  died  for  all,  He 
 
 He  Whose  worth  surpasses  all,  in  order  that  they  which  live 
 no  longer  live  to  themselves  hut  to  Sim  Who  died  for  them 
 
 TQ^^ao''  ^"^^^  *'^'^^ '  Pa^l  ^°o  ^'^^  a^^  saying,  For  I  through  the  Law 
 died  to  the  Laiv  in  order  to  live  to  God,  I  have  been  co-cruci- 
 fied ivith  Christ :  no  longer  live  I,  hut  Christ  liveth  in  me  : 
 and  what  I  now  live  in  the  flesh  I  live  in  faith  of  the  Son  of 
 God  Who  loved  me  and  gave  Himselffor  me.  Christ's  there- 
 fore are  we  all  and  through  Him  have  we  been  reconciled 
 to  the  Father,  Christ  having  suffered  in  the  flesh  for  us,  in 
 order  that  He  might  manifest  us   cleansed.     For  it  has 
 
 Heb.  xiii.  been  written,  Wherefore  Jesus  too,  in  order  that  He  might 
 cleanse  the  people  through  His  own  blood  suffered  outside  the 
 
 Col.  i.  21,  gate,  and  again,  And  you  who  once  ivere  estranged  and  ene- 
 mies in  your  understanding  by  wicked  ivories.  He  hath  noiv 
 reconciled  in  the  body  of  His  flesh  through  death,  to  'present 
 you  holy  and  spotless  before  Him.  Understand  therefore 
 how  He  says  that  it  was  His  Pi'oper  Blood  and  His  Proper 
 Flesh  which  was  given  for  us,  in  order  that  we  should  not 
 say  that  it  belonged  to  a  son  other  than  He,  conceived  of  in- 
 dividually and  honoured  with  a  bare  connection  and  having 
 an  adventitious  glory  and  non-essential  excellence  and,  as  a 
 
 7  eVt'jSAi)- cloak ''  and  sort  of  mask  thrown  over  him,  the  name  of 
 
 Tpatch  sonship  and  of  the  Godhead  that  is  over  all  things.  For 
 if  he  is  by  nature  in  such  case  as  the  opponents  like  to 
 
 S.John     think,  in  no  wise  will  it  befit  him  to  have  to  say,  I  ftw  the 
 
 ^^^'  truth  :  for  how  is  that  true  which  is  not  as  it  is  said  to  be, 
 
 but  is  something  bastard  and  falsely-called  ?  But  verily 
 Cheist  is  truth  and  over  all  as  God :  for  the  Word  hath 
 remained  what  it  was  even  though  it  have  been  made  flesh, 
 in  order  that  He  Which  is  over  all  and  hath  been  made 
 among  all  by  reason  of  the  human  nature  may  have  pre- 
 
The  shame  of  the  Cross  folly  wiser  than  men.       315 
 
 served  to  Him  the  being  above  every  thing  and  beyond    is  One 
 the  measures  of  the  creation. 
 
 ^evairojJ.a- 
 
 B.  But  (he  says)  the  being  said  to  suffer  will  impress^  on  |€toi, 
 God  the  Word  much  ill-repute  and  will  besides  perchance  ],nTso, 
 bring  accusation  upon  our  august  mystery.  mTrk  m 
 
 A.  Yet  despising  the  shame  He  chose  to  suffer  in  the  flesh  jjgi^  ^ii. 
 for  our  saJces  according  to  the  Scriptures :  and  I  would  ac-  ^-g  p 
 count  it  a  frailty  of  Jewish  mind  and  a  dread  charge  of  iv.  l. 
 Grentile  infatuation,  to  think  it  right   to   be  ashamed  of 
 
 the  suffering  on  the  cross.  The  Divine  Paul  writes.  See-  i  Cor.  i. 
 ing  that  both  Jews  ash  for  signs  and  Greeks  seek  for  wisdom,  "''-'■''^• 
 hut  WE  preach  Christ  ^  Crucified,  to  the  Jews  an  offence,  to 
 the  Gentiles  foolishness,  hut  to  them  ivhich  are  called,  Jeivs 
 and  GreeJiS,  Christ  God's  Power  and  God's  ivisdom,  hecause 
 thefolhj  of  God  is  wiser  than  men  and  the  lueahiess  of  God  is 
 stronger  than  men. 
 
 B.  How  ?  for  I  do  not  at  all  understand. 
 
 A.  Does  he  not  say  that  the  Suffering  on  the  cross  was 
 a7i  offence  to  the  Jews,  foolishness  to  the  Greeks?  for  the  one 
 said,  when  they  saw  Him  hanging  from  the  wood,  wag- 
 ging their  blood-thirsty  heads  at  Him,  If  Thou  art  the  Son  §  ^l^^^_ 
 of  God,  come  down  from  the  cross  and,  we  will  helieve  Thee  j^^^,"**^* 
 (for  they  supposed  that  worsted  by  their  might  He  was 
 taken  and  suffered,  for  they  were  in  error,  supposing  that 
 He  was  not  truly  Son  of  Grod  but  looking  to  the  flesh  alone) : 
 and  the  Greeks  able  in  no  wise  to  understand  the  depth 
 of  the  Mystery  deem  it  folly  that  it  should  be  said  by  us, 
 that  Christ  died  for  the  life  of  the  world.  Yet  is  this  very 
 thing  that  seemeth  to  he  folly,  wiser  than  men.  For  deep 
 is  the  word  and  verily  replete  with  the  highest  wisdom, 
 that  I  mean  in  regard  to  Chi-ist  the  Saviour  of  us  all,  and 
 that  which  is  thought  to  be  weakness  by  the  people  of  the 
 Jews,  is  stronger  than  men.  For  the  Only-Begotten  "Word 
 of  God  hath  saved  us,  putting  on  likeness  to  us  in  order 
 that  having  suffered  in  the  flesh  and  risen  from  the  dead 
 He  might  set  forth  our  nature  superior  to  death  and  decay. 
 And  that  which  has  been  achieved  is  beyond  the  reach  of 
 
 "  The  Syriac  translation  reads,  Jesus  Christ. 
 
316       He  suffered  imsuffer'mg ;  His  flesh  life-giving, 
 
 Christ  our  estate.  Hence  stronger  than  men  is  tliat  wliicli  seemetli 
 to  liave  been  wrought  in  infirmity  as  ours  and  as  it  were  in 
 suffering,  and  it  affords  proof  of  God-befitting  power. 
 
 B.  Then  liow  will  the  Same  (they  say)   suffer  and  not 
 suffer  "^  ? 
 
 A.  By  suffering  in  His  own  flesh  and  not  in  the  Nature 
 ^  Kojos     of  Godhead.     And  wholly  ineffable  is  the  plan^  of  these 
 
 things  and  no  mind  can  attain  ideas  so  subtil  and  exalted  : 
 yet  following  reasonings  which  tend  to  right  belief  and 
 viewing  the  plan  of  what  is  fit,  we  neither  alienate  Him 
 from  being  said  to  suffer,  lest  we  first  say  that  the  Birth 
 too  after  the  flesh  is  not  His  but  another's,  nor  do  we  de- 
 fine that  the  things  pertaining  to  the  flesh  have  been 
 wrought  upon  His  Divine  and  Supremest  Nature  :  but  He 
 will  be  conceived  of  (as  I  said)  as  suffering  in  His  own 
 flesh,  albeit  not  suffering  in  His  Godhead  after  some  such 
 mode  as  this.  And  every  force  of  illustration  is  feeble  and 
 comes  behind  the  truth,  yet  it  sends  into  the  mind  a  subtil 
 imagination  of  the  reality  and  as  it  were  from  what  is  be- 
 fore it,  brings  it  up  unto  the  height  which  is  beyond  the 
 reach  of  words.  For  y  as  iron  or  other  such  matter  in  con- 
 tact with  the  onset  of  fire  gives  it  admission  and  travails 
 with  the  flame  :  and  if  now  it  chance  to  be  struck  by  ought, 
 the  matter  [struck]  admits  of  injury,  but  the  nature  of  the 
 fire  is  in  nought  damaged  by  that  which  strikes  ;  thus  will 
 you  conceive  in  regard  of  the  Son  being  said  to  suffer  in 
 the  flesh,  not  to  suffer  in  His  Godhead.  And  petty  (as  I 
 said)  is  the  force  of  the  illustration,  but  it  bears  nigh  to 
 the  truth  them  who  choose  not  to  disbelieve  the  holy 
 Scriptures. 
 
 B.  You  say  well. 
 
 A.  For  if  the  flesh  ineffably  and  above  mind  and  reason 
 
 teru^^'  ^^i^^*^  ^*^  Him.  were  not  made  absolutely  the  Word's  own, 
 
 s.  John    how  will  it  be  conceived  of  as  life-giving  ?     For  I  am  (He 
 
 '  says)  the  Living  Bread  Which  came  down  from  Heaven  and, 
 
 giveth  life  to  the  world,  if  any  one  eat  of  this  bread  he  shall 
 
 "  See  above  pp.  302  sqq.  and  notes  f,    p.  444  O.T.  note  k,  where  this  passage 
 
 g,  h.         too  is  referred  to. 
 
 y  See  Disc,  iii  against  Arians,  §  31  fin. 
 
because  Life's  own  flesh  :  not  man  qnicJiens  us.      317 
 
 live  for  ever,  and  the  hread  ivhich  I  shall  give  is  My  flesh  for  is  One 
 the  life  of  the  world.  But  if  so  be  the  flesh  belong  to  a 
 sou  other  than  He,  appropriated  to  Him  by  a  non-essential 
 connection,  and  called  by  favour  to  equality  of  honour,  how 
 doth  He  name  it  His  own,  though  He  cannot  lie  ?  and  how 
 will  another  person's  flesh  too  quicken  the  world,  if  it  have 
 not  been  made  the  own  flesh  of  Life,  i.  e.  of  the  Word  which 
 is  forth  of  God  the  Father,  of  Whom  the  Divine  John  says, 
 And  lue  hnow  that  the  Son  of  God  is  come  and  He  gave  us  i  S.  John 
 understanding  in  order  that  ive  might  hioiv  Him  and  we  are 
 in  His  Very  Son^  Jesus  Christ:  this  is  the  true  God  and 
 Everlasting  Life  ? 
 
 B.  But  I  suppose  that  they  would  say  to  this,  that  it  had 
 been  clearly  said  by  Him,  Verily  verily  L  say  to  you,  except  S.  John 
 ye  eat  the  flesh  of  the  Son  of  man  and  drinh  His  blood,  ye 
 have  not  life  in  you.  We  therefore  understand  (they  say) 
 that  the  honoured  body  and  blood  are  not  those  of  God 
 the  Word  but  of  the  son  of  man  which  has  been  connected 
 with  Him. 
 
 A.  Then  wherever  will  they  put  the  mighty  Mystery  o/lTim.iii. 
 piety  ?    for  destroyed  is  the  emptying  of  God  the  Word, 
 Who  was  in  the  Form  and  Equality  of  the  Father  and  chose 
 for  our  sakes  to  talce  bondman's  form  and  be  made  in  likeness 
 of  us,  and  to  partake  blood  and  flesh,  and  to  make  the 
 economy  of  the  Incarnation  His  largess  to  all  under  Hea- 
 ven.    For  through  it  have  been  saved,  the  Father  summing  Eph.i.io. 
 up  all  things  in  Him  %  both  the  things  in  Heaven  and  the 
 things  on  earth,  as  it  is  written.     If  therefore  they  say  that 
 not  He  is  the  Only-Begotten,  Who  says  in  God-befitting 
 way  and  human  wise  alike.  And  the  bread  which  I  ivill  give  s.  John 
 is  My  flesh  for  the  life  of  the  world,  but  that  some  son  of  ^'* 
 man  other  than  He  conceived  of  apart  by  himself  hath 
 saved  us,  it  is  not  the  Lord  Himself,  as  it  is  written,  but  isa.  Ixiii. 
 one  from  among  ourselves  :  and  the  things  which  are  sub-  lxx. 
 ject  to  decay  are  quickened  henceforth,  not  throug-h  God 
 Who  is  mighty  to  quicken,  but  by  one  of  them  who  are 
 
 2  in  order  that  ive  might Veri/        »  see  S.  Iren,  1.  10.  1  ;  5.  20.  2,  and 
 
 Son.  Thus  both  the  Greek  manuscript    21.  1,  pp.  33,497.  O.T. 
 and  the  syriac  translation  here. 
 
318    The  jproper  flesh  of  Him.  Who  quichens  all  things. 
 
 Christ  subject  to  decay,  who  received  along  with  us  Kfe  of  fiivour  : 
 but  if  it  is  true  that  the  Word  has  been  made  flesh  accord- 
 Bar,  iii.  ing  to  the  Scriptures  and  appeared  on  earth  and  conversed 
 tvith  men,  having  bondman's  form  as  His  own.  He  will  be 
 called  also  son  of  man ;  and  if  some  feel  ashamed  at  this, 
 they  will  be  caught  placing  themselves  under  charge  of 
 unlearning.  For  in  no  other  way  was  it  possible  that  flesh 
 should  become  life-giving,  albeit  of  its  own  nature  subjected 
 to  the  need  of  decaying,  except  it  have  become  the  Proper 
 flesh  of  the  Word  Which  quickeneth  all  things ;  for  thus  it 
 inworks  what  is  His,  replete  with  His  Life-giving  Power. 
 And  no  marvel.  For  if  it  is  true  that  fire  having  intercourse 
 with  matter,  renders  it  warm,  though  not  warm  of  its  own 
 nature  (for  it  puts  into  it  full  richly  the  operation  of  its 
 inherent  power) :  how  does  not  rather  the  Word  being  God 
 put  His  own  Life-giving  Power  and  Operation  into  His 
 Proper  flesh,  united  to  it  and  making  it  His  own,  without 
 confusion,  without  turning  and  in  mode  as  Himself  know- 
 eth? 
 
 B.  It  is  therefore  necessary  to  confess  that  it  hath  en- 
 tirely become  (none  other  intervening)  the  Proper  Body 
 of  the  Word  that  is  forth  of  the  Father,  though  ensouled 
 with  reasonable  soul. 
 
 A .  Most  certainly,  if  we  define  aright  the  unerring  word  of 
 the  faith  and  are  lovers  of  the  doctrines  of  the  truth  and 
 track  the  faith  of  the  holy  Fathers,  not  borne  aside  from 
 the  right  way  nor  letting  go  the  King's  path-way,  carried 
 off  by  the  vain-speakings  of  some  unto  a  debased  mind, 
 but  rather  built  up  on  the  very  Foundation,  i.  e.  Christ : 
 1  Cor.  iii. /or  other  foundation  can  no  man  lay  than  is  laid,  as  the  in 
 lb.'  10.  truth  wise  master •hnilder  and  Priest  of  His  Mysteries  has 
 written. 
 
 We  believe  therefore  that  One  is  the  Son  of  God  the 
 Father  and  conceived  of  in  One  Person,  our  Lord  Jesus 
 Christ,  begotten  forth  of  God  the  Father  Divinely  as  Word 
 before  every  age  and  time  :  in  the  last  times  of  the  age  the 
 Same  made  according  to  the  flesh  from  forth  a  woman : 
 
The  Birth,  Suffering  and  all,  belong  to  the  Impassihle  Son.  319 
 
 and  to  Him  we  allot  botli  the  God-befitting  and  the  human,  is  One 
 and  His  we  say  was  the  birth  after  the  flesh  and  the  suffer- 
 ing upon  the  cross,  for  that  He  made  His  own  the  whole 
 that  belonged  to  His  Proper  flesh'',  yet  hath  remained  Im- 
 passible in  the  Nature  of  the  Godhead.     For  thus  to  Him  phn.  ji, 
 howeth  every  hiee  and  every  tongue  shall  confess  that  Jesus     '     ' 
 Christ  is  Lord  unto  the  glory  of  God  the  Father,  Amen. 
 
 b  To  note  g  on  page  303  maybe  added 
 another  striking  passage  from  S.  Atha- 
 nasius  taken  from  his  celebrated  Letter 
 to  Epictetus,  Bishop  of  Corinth,  the 
 same  Letter  which  John  Archbishop  of 
 Antioch  and  his  Bishops  set  so  much 
 store  by.  With  it  may  be  compared  S. 
 Cyril's  kindred  expression  in  his  Scho- 
 lia §  13  fin.  above  p.  202,  "  the  sufleriiig 
 is  said  to  be  His,  because  His  too  is  that 
 which  suffered  and  He  was  in  the  suffer- 
 ing Body,  He  unknowing  to  suffer." 
 S.  Athanasius  says,  "And  it  was  mar- 
 vellous that  He  it  was  Who  suffered  and 
 did  not  suffer,  suffered  for  that  His  own 
 
 Body  suflfered  and  He  was  in  it  while 
 suffering,  suffered  not  because  the  Word 
 being  God  by  Nature  is  Impassible. 
 And  He,  the  Unembodied,  was  in  the 
 suffering  Body  ;  the  Body  had  within  it 
 the  Impassible  Word  Which  annulleth 
 the  weaknesses  of  His  Body.  And  this 
 He  did  and  it  happened  thus,  in  order 
 that  Himself  receiving  ours  and  offering 
 them  in  sacrifice  might  annul  them,  and 
 clothing  us  now  with  what  is  His  might 
 cause  the  Apostle  to  say.  This  decaying 
 must  put  on  incorruption  and  this  mortal 
 put  on  immortalitif."  S.  Ath.  to  Epicte- 
 tus, §  G  t.  i.  90G.  ■ 
 
320 
 
 Truth  before  all ;  toe  must  he  heedful. 
 
 THE    SAME 
 
 CYRIL 
 
 FROM  HIS  TREATISE  AGAINST  DIODORE  BISHOP  OF  TARSUS 'i 
 of  which  the  beginning  is 
 
 Noiiglit  shall  be  ranked  before  tlie  Trutb  by  tbeui  at 
 least  wlio  love  it  and  are  well  skilled  in  uttering  wbat 
 pertains  to  it. 
 
 1 
 
 His  words  from  the  treatises  against  Diodore  and  Theodore :  tlie  beginning' 
 of  the  Treatise. 
 
 Nothing  is  valued  before  the  Truth  by  them  who  love 
 it  and  are  skilful  in  speaking  what  pertains  thereto :  yet 
 is  it  right  (I  say)  that  they  who  are  thus  minded  and 
 are  zealous  rightly  to  walk  in  the  holy  doctrines  of  the 
 Church,  should  both  guilelessly  give  heed  to  any  who 
 think  and  speak  aright  and  not  again,  holden  by  reverence 
 and  love,  commit  themselves  to  those  who  write  not  without 
 Isa.  V.  20.  blame,  in  order  that  they  be  not  blamed  as  calling  evil  good 
 and  good  evil,  sweet  hitter  and  hitter  sweet,  and^putting  darJc- 
 ness  for  light,  and  light  for  darhness  :  but  accomplishing 
 
 a  Diodore,  the  "  pupil  {dpimxa)  of  the 
 blessed  Silvanus"  Bisnop  of  Tarsus,  the 
 comrade  of  S.  Flavian  (afterward  Bishop 
 of  Antioch)  in  toils  for  the  Catholics  of 
 Antioch  in  their  low  estate  through 
 Arian  oppression,  visitor  of  S.  Meletius 
 Bishop  of  Antioch  in  his  banishment  in 
 Armenia  through  these  same  Arians, 
 teacher  of  S.Chrysostom,  commentator 
 on  most  of  the  Old  and  New  Testament, 
 present  at  the  Second  Council  where  he 
 signed  as  Bishop  of  Tarsus,  being  then 
 at  the  beginning  of  an  Episcopate  of 
 about  13  years,  and  who  died  in  the 
 Unity  of  the  Church,  nevertheless  fell 
 into  the  error  of  so  parting  the  two  Na- 
 tures in  Christ  as  to  speak  of  His  Man- 
 
 hood as  though  it  were  a  Man  apart  from 
 the  Son  of  God.  S.  Athanasius  speaks 
 as  though  he  saw  the  germ  of  some  such 
 error;  he  says,  "And  He  became  man 
 and  did  not  come  into  man,  for  this  it  is 
 necessary  to  know,  lest  perchance  these 
 irreligious  men  fall  into  tliis  notion  also, 
 and  beguile  any  into  thinking  that  as  in 
 former  times  the  Word  was  used  to  come 
 into  each  of  the  Samts,  so  now  He  so- 
 journed in  a  man,  hallowing  him  also 
 and  manifesting  Himself  as  in  the 
 others."  against  Arians,  iii  §  30  p.  442 
 O.T. 
 
 Of  Diodore's  writings  little  is  preserv- 
 ed excepting  some  few  citations  in  dif- 
 ferent writings  of  Severus.     Even  of  S. 
 
God  teaches  animals  to  discern  harniful  and  healthful.  321 
 
 rather  tliat  which  is  consonaat  to  the  Divine  law    (for    Diod. 
 Judge, it  says,  7-ighteous  judgement) , consonant  too  to  the  wise  Zech.  /ii. 
 Paul,  Be  ye  wise  hanhers,  ^rove  all  things  :  may  accept  that  i  Thess. 
 which  is  excellent,  and  keep  far  from  Avhat  is  not  so.     For  ^*  ^* 
 it  is  absurd  that  irrational  animals,  should  be  insti-ucted 
 by  the  laws  of  nature,  to  know  well  what  is  good  for  them 
 and  what  is  not  so  :  so  that  they  make  their  food  of  those 
 things  in  the  field  which  have  no  harm  in  them,  and  leave 
 
 Cyril's  work  these  few  fragments  that 
 survive  seem  ahnost  entirely  due  to  the 
 Monophysite  Controversy  in  the  first 
 half  of  the  sixth  century.  The  fragments 
 are  mainly  preserved  either  by  Severus 
 of  Antioch  (chiefly  in  his  work  against 
 John   Grammaticus   of  Caesarea,  but 
 also  in  other  works)  and  by  John   of 
 Caesarea  himself  who  appended  a  vast 
 number  of  extracts  of  S.  Cyril  to  his 
 Apology  for  the  Council  of  Chalcedon. 
 Anastasius,  referred  to  by  the  learned 
 Cave,  under  Severus  (Viae  dux  cap.  6 
 pp.  i)0, 92,  ed.  Ingolstadt,  IGOG)  says  of 
 this  John,    "Then  John  of  Caesarea 
 Grammarian  and  very  nianymore  made 
 defences  for  the  synod  (of  Chalcedon) 
 through   truest  extracts  .  .  .  Severus 
 having  looked  into  the  compilations  of 
 the   Caesarean   and  some   others   who 
 compiled  in  behalf  of  the  synod  through 
 very  many  extracts  of  Fathers  and  wri- 
 ters and  demonstrations  and  proofs,  first 
 of  all  straightway  wrote  against  John  of 
 Caesarea."     Further  oia,  Severus  •'  laid 
 down  as  a  law  to  them  [in  Syria  Egypt 
 Alexandria  and  elsewhere]  in  the  same 
 book  which  is  called  Philalethes,  that  the 
 Faith  of  Chalcedon  frittered  away  230 
 citations  of  holy  Fathers  in  the  defence 
 which  John  of  Caesarea  made  in  its  be- 
 half." ib.  p. 96.     In  the  MSS  of  John's 
 Defence  which  have  supplied  many  of 
 ;hese    passages    against    Diodore    and 
 Theodore,  they  are  numbered  181—196. 
 [lave  likewise  refers  to  extracts  of  Se- 
 rerus'  work  against  the  Grammarian  in 
 he  Catena  on  Old  Testament  Canticles 
 idited    by    Anton.  Caraffa.     John    of 
 IJaesarea  signs  in  the  fifth  general  Coun- 
 il   as  "John  by  the   mercy   of  God 
 Bishop  of  Caesarea  of  Palestine."  t.  vi. 
 118  Colet.     He  had  been  Bishop  but  a 
 hort  time  when  the  Council  was  called 
 |n  A.D.  55.3,  and  probably,  as  Severus 
 was  dethroned  in  A.D.  536,  the  con- 
 roversy  had  taken  place  before  John 
 ras  Bishop,  which  will  accoimt  for  his 
 eing  usually  styled  John  of  Caesarea. 
 eontius  of  Jerusalem  however  cites  at 
 ?ast  once,  from  the  Book  of  the  same 
 
 Sevents  against  the   Grammarian  John 
 Bishop  of  Caesarea.   Apol.  Cone.  Chalc. 
 in   Gallandi,   Bibl.  Vett.  Patrum  xii, 
 736.     The  Lateran  council   similarly, 
 The  same  Severus  against  John  of  holy 
 memory  Bishop  of  Caesarea  of  Palestine. 
 Cone.  vii.  324  Col.   John  of  Caesarea's 
 Defence  of  the  Council  of  Chalcedon  is 
 extant  m  MS.  m  syriac  (as  Cardmal 
 Mai  tells  us,  in  Cod.  Vat.  140  written  in 
 the  eighth  Century),  and  in  Greek  in  a 
 late  manuscript  at  Venice  and  at  Cairo. 
 Of  the  character  of  Diodore's  writings 
 the    learned    Tillemont  who    appears 
 most  marvellously  to  have  made  himself 
 acquainted  with  every  extant  writing  of 
 everj'  Father,  says  "We  caimot  be  judges 
 of  this  great  difiiculty  [whether  Dio- 
 dore's writings  were  heretical]  because 
 we  no  longer  have  his  writings  which 
 would  need  to  be  examined  with  great 
 care,  not  stopping  at   culled  passages." 
 t.  8.  568  ed.  2.     S.  Cyril  however  who 
 had  access  to  them  says  of  him,  "  One 
 Diodore,  being  once  as  they  say,  an  op- 
 ponent of  the  Spirit,  communicated 
 with  the  Church  of  the  Orthodox.    This 
 man  having  put  off",  as  he  deemed,  the 
 spot  of  the  Macedonian  heresy,  fell  into 
 another  infirmity.     For  he  deemed  and 
 wrote  that  one  son  by  himself  is  he  who 
 is  of  the  seed  of  David,  born  of  the  holy 
 Virgin  ;  another  Son  again  by  Himself 
 the  Word  out  of  God  the  Father.     But 
 veiling  the  wolf  under  the  sheep's  fleece, 
 he  pretends  to  say  One  Christ,  allotting 
 the  Name  to  the  Word  alone  begotten 
 out  of  God  the  Father,  the  Only- Be- 
 gotten Son  :  and  allotting  it  in  the  cate- 
 gory  of  a   grace,   as  himself  says,  he 
 styles  him  too  of  the  seed  of  David  son, 
 as  united  (he  says)  to  the  in  truth  Son  : 
 united,  not  as  we  hold,  but  only  as  re- 
 gards dignity,  sway  and  equality  of  ho- 
 nour.    His  disciple  Nestorius  became, 
 and    darkened    by    Diodore's    books, 
 feigns"  &c.  Ep.  1  to  Succensus  135  d  e. 
 Tillemont  thinks  that  what  S.  Cyril  says 
 of  Diodore  having  been  a  Macedonian, 
 is  not  to  be  pressed,  t.  8.  .566. 
 
322  Natures  wholly  diferent  united  make  'One  Christ. 
 
 tliose  which  do  harm ;  and  that  WE  who  have  understand- 
 ing and  right  reason  (for  nature  is  wise  and  has  perfectly 
 the  power  of  well  examining  each  thing)  should  not  rightly 
 and  without  error  examine  the  force  of  things  written  or 
 spoken  that  we  may  honour  with  praise  the  things  which 
 are  blameless,  and  turn  aside  from  all  which  are  unduly 
 spoken  and  which  step  outside  of  the  doctrines  of  the  truth. 
 
 Albeit  how  ought  not  one  who  wanted  to  shew  the  dif- 
 IZioiixd-  ference  of  the  properties  ^,  I  mean  of  flesh  and  Godhead,  to 
 advance  to  this  very  point  by  such  thoughts  and  words  as 
 were  meet  ?  For  not  the  same  as  regards  the  quality  which 
 is  inherent  in  each  of  the  things  named,  are  Body  and  the 
 Unembodied,  the  flesh  taken  of  human  lump  and  the  Word 
 which  beamed  forth  from  the  Essence  of  God  the  Father. 
 Yet  we  must  not  therefore  sever  into  two  christs  and  sons 
 the  One  Lord  Jesus  Christ. 
 
 But  that  we  say  that  the  Flesh  of  the  Lord  has  been 
 see  frag,  ensouled  with  reasonable  soul,  has  been  full  often  told  by 
 ^ahist     us,  and  now  too  no  less  do  we  afiirm  that  it  is  no  other 
 
 the 
 
 Synovis- 
 
 iasts. 
 
 TWV 
 
 wise. 
 
 Let  Diodore  hear  now  from  us  too.  If  you  say  that  He 
 
 '■i  &ve^u)-    is  flesh  whom  you  call  a  Nazarene  or  an  assumed  man  ^j 
 
 K-i)<i>eivra  shcw  thysclf  to  us  apart  from  all  disguise  and  mask,  tell 
 
 (I  pray)  clearly  what  you  deem  good  to  think,  and  do  not, 
 
 simply  speaking  of  flesh  without   soul,  attempt  to  carry 
 
 away  the  hearers.     Since  we  ourselves  say  that  according 
 
 3  IS«<5t7j-    to  the  plan  of  proper  nature  ^,  the  flesh  will  surely  be  of 
 
 other  nature  than  the  Word  which  sprang  out  of  God  the 
 
 Father,  yet  hath  it  become  His  by  Union  which  may  not 
 
 ■•  aSirf-      be  plucked  asunder  *. 
 
 (TTTaCTTOV 
 
 I 
 
His  Body  His  ivhereby  He  fought  with  death.        323 
 
 5  DiOD. 
 
 He  is  rather  One  and  tlie  Same  Son^  so  as  to  be  conceived 
 of  as  both  out  of  the  Essence  of  God  the  Father  Divinely 
 and  out  of  us  humanly,  or  out  of  the  seed  of  David.  He 
 was  called  a  Prophet  as  Moses.  And  we  do  not  disbelieve 
 the  title,  seeing  that  we  know  the  might  of  the  Economy 
 with  flesh.  Not  Himself  was  the  Temple  nor  yet  in  His 
 own  Nature  in  that  He  is  conceived  of  as  God  did  He  admit 
 the  undoing^  of  it :  yet  was  that  His  own  which  was  nn- ^ >>^v(Tiv,a.s 
 done,  just  as  of  each  of  us  his  body  is  his  own.  iil  14. 
 
 6 
 
 Hence  His  is  Divinely  the  Essence  which  is  before  the 
 worlds.  His  in  like  wise  and  not  another's  that  in  the  last 
 times  He  should  be  born  in  the  flesh.  For  the  birth  from 
 the  holy  Virgin  was  found  to  the  Word,  not  a  way  to  His 
 Being  but  unto  His  manifestation  with  flesh  :  and  He  is  in 
 no  wise  mortal  out  of  mortals  but  rather  Life  as  out  of  Life 
 the  Fathee. 
 
 Yet  hath  the  Body  mortal  out  of  mortals  and  subject  unto 
 death  become  the  own  of  Life,  in  order  that  through  it 
 contending  with  death  and  raised  from  the  dead  He  might 
 reform  unto  incorruption  and  prove  superior  to  death  that 
 which  has  been  mastered  of  death,  as  regards  its  own 
 nature :  for  death  falling  on  the  body  of  Life,  became  im- 
 potent. 
 
 For  that  the  Word  of  God  endures  not  to  suffer  a  shadow  s.  James 
 of  turning,  nor  yet  does  the  flesh  letting  go  what  it  is,  change 
 into  the  Nature  of  the  Word  united  to  It,  every  one  of  them 
 who  think  aright  will  (I  suppose)  say. 
 
 For  withdrawing  some  little  (if  you  please)  the  investi- 
 gation from  the  person  of  Christ  the  Saviour  of  us  all,  when 
 
 Y  2 
 
324  Tlie  JBody  His  United  and  one  with  Sim,    One  luorship. 
 
 FR.  AG.  we  examine  one  of  the  things  which  has  been  named,  as  to 
 its  nature,  itself  by  itself,  one  and  other  in  all  respects  is 
 the  bondman's  form  and  the  Lord's,  or  human  and  Divine, 
 lamb  and  High  Priest,  Maker  and  made. 
 
 9 
 
 Col.  ii.  9.  But  haply  you  will  say,  ,Hath  not  then  in  Him  dwelt  all 
 ,  the  fulness  of  the  Godhead  hodily  ? ,  This  too  is  true  and  one 
 will  not  deny  what  has  been  written ;  yet  we  say  that  not 
 in  another's  body  do  we  conceive  that  the  Godhead  of  the 
 Son  hath  dwelt,  but  rather  as  in  His  own  Temple  :  just  as 
 the  soul  of  man  too,  being  other  than  ^  the  flesh  yet  together 
 with  the  flesh  makes  up  the  person  of  a  single  man,  as 
 Peter  or  Paul. 
 
 Yet  Christ  is  conceived  of  as  above  this  too  :  for  we  say 
 that  not  the  Word  of  God  became  to  the  body  in  place  of  a 
 soul,  as  some  most  absurdly  imagine  ^',  but  we  afiirm  rather 
 
 i"  KaTo.  seems  an  error  for  Trooa. 
 
 «  The  Apollinarians;  see  in  Tillemont, 
 above  p.  44  note  col.  1.  The  extracts 
 from  S.  Athanasius,  speak  of  the  Apol- 
 linarian  unwillingness  to  own  that  our 
 Lord  made  His  own  ought  of  created 
 matter ;  see  the  theory  that  the  body  was 
 consubstantial  with  the  Godhead,  their 
 refusal  to  worship  ought  created,  to  allow 
 that  Christ  was  man.  Diodore  and  The- 
 odore having  all  this  to  battle  with  speak 
 as  if,  while  holding  that  the  manhood  is 
 perfect  and  complete,  they  disjoined  it 
 altogether  from  God  the  Son,  making 
 it  a  distinct  man  and  calling  it  His  in 
 some  vague  way  without  uniting  God- 
 head and  manhood  in  one.  Calling  it 
 His  in  some  vague  way  hindered  their 
 seeing  that  they  were  really  dividing 
 Christ  into  Two  beings,  God  and  man, 
 separate  from  each  other.  Theodoret 
 notwithstanding  the  powerful  influence 
 of  these  two  minds,  and  his  dread  of 
 Apollinarianism,  enunciates  clearly  the 
 Union,  though  with  language  occasion- 
 ally vague.  Andrew's  statements  (of 
 Samosata  in  the  same  province)  are  still 
 more  clear.  S.  Athanasius  says,  "  But 
 ye  say  again,  ,We  do  not  worship  a 
 creature.,  O  void  of  luiderstanding ! 
 why  do  ye  not  consider  that,  made  the 
 Lord's  Body,  it  bears  away  no  created 
 worship  ?  for  it  has  been  made  the 
 Body  of  the  Uncreated  Word  :  Him 
 Whose  Body  it  has  been  made,  to  Him 
 do  ye  offer  the  worship  also."  against 
 
 Apollinarius,  lib.  i.  6.  t.  i.  926  c._  "  For 
 ye  essay  to  say  that  the  flesh  is  con- 
 substantial  with  the  Godhead."  ib.  i. 
 9  t.  i.  929  b.  "  But  ye  say  again,  ,  If 
 ,  Christ  be  man,  He  will  be  a  part  of 
 ,  the  world,  and  a  part  of  the  world 
 ,  cannot  save  the  world.,  O  thought  of 
 deceit  and  madness  of  blasphemy,  let 
 them  say  of  what  Scripture  is  this  rule 
 or  sophism  of  the  devil :  albeit  the  Pro- 
 phet saith, A7id  a  Man  ivas  born 
 
 in  her  and  the  Highest  Himself  founded 
 her.  How  then  does  Christ  not  save  the 
 world,  made  man?  seeing  that  it  is 
 manifest  that  in  the  nature  wherein  sin 
 was  committed,  therein  hath  had  place 
 the  abundance  of  grace.  What  is  abun- 
 dance of  grace  ?  That  the  Word  hath 
 been  made  man,  abiding  God  ;  in  order 
 that  made  man  too,  He  may  be  believed 
 to  be  God,  so  that  Christ  being  man  is 
 God,  because  being  God  He  has  been 
 made  man,  and  in  human  form  saves 
 the  believers."  lib.  ii.  7  t.  i.  945  bed. 
 "  How  then  do  ye  say  that  the  Word, 
 Creator  of  the  rational  natures,  com- 
 mingling with  Himself  flesh,  was  made 
 a  rational  man?  and  how  without 
 change  and  turn  hath  He  been  made 
 man,  if  He  did  not  compact  the  bond- 
 man's form  so  as  to  be  rational?  in  or- 
 der that  the  Word  may  be  without  turn, 
 abiding  what  He  was,  and  being  God 
 may  be  seen  on  earth,  man  endowed 
 with  reason  :  for  the  Lord  is  a  heavenly 
 man  {^^irovpavios  ^yOpwiros,  comp.  1  Cor. 
 
The  Son  manifested  wisdom  ivith  His  Bodifs  growth.  325 
 
 that  His  holy  and  spotless  Body  has  been  ensouled  with    Diod. 
 reasonable  soul. 
 
 10 
 
 All- Perfect  confessedly  and  without  increase  is  the  Word 
 of  God  (for  He  has  been  begotten  out  of  the  Perfect  Father, 
 Wisdom  out  of  Wisdom  and  Might  out  of  Might),  but  since 
 Unchangeableness  by  Nature  is  His,  in  nothing  wronged 
 by  being  in  a  Temple,  He  hath  remained  the  Same,  i.  e., 
 All-Perfect  and  Wisdom  and  Might.     And  the  flesh  ripen- 
 ing advanced  by  degrees  according  to  the  law  of  its  nature, 
 the  Word  united  to  it  made  a  declaration  by  little  and 
 little  of  His  own  Wisdom,  keeping  pace  so  to  say  with  the  see  below 
 increase  and  advance  of  His  Body  and  one  not  inharmo-  above 'p. 
 nious  with  the  size  of  His  stature.     Thus  He  was  regarded  J^ofg^J^gre 
 by  them  who  saw  Him,  as  being  gradually  advanced  to  the 
 successive  attainment  of  the  above-named  things. 
 
 XV.  48  cited  just  below,  and  as  the  Hea- 
 venly One  (6  iTTovpdvios)  such  too  the 
 heavenly  07ies^,  not  as  exhibiting  flesh 
 from  out  of  Heaven  but  as  compacting 
 Heavenly  flesh  from  out  of  earth :  where- 
 fore also  as  the  Heavenly  One,  such  too 
 the  heavenly  ones  by  the  participation  of 
 His  holiness.  Wherefore  He  also  makes 
 His  own  the  things  of  His  body.  But 
 ye  say  again,  ,  How  did  they  crucify  the 
 ,  Lord  of  glory  ? ,  But  they  did  not  cruci- 
 fy the  Word  as  ye  say,  not  so,  but  they 
 set  at  nought  the  Word,  affixing  to  the 
 Cross  the  Body  of  the  Word.  For  it 
 was  God  Who  was  set  at  nought,"  as 
 above  p.  303  note  g.  "Wherefore  the 
 Lord  said  to  the  Jews,  Undo  this  Temple 
 and  in  three  days  I  will  rear  it.  As  the 
 Prophet  saith,  Because  was  delivered 
 unto  death  His  Soul,  not  the  Word  Him- 
 self: and  John  says,  He  laid  down  His 
 Soul  {^vxyv)  for  us.  H  ow  then  did  the 
 Jews  avail  to  undo  the  Temple  of  God 
 and  to  part  from  Him  the  indissoluble 
 conunixture  that  had  taken  place  of  the 
 flesh  with  the  Word  {t^v  dAvTou  crvy- 
 Kpaffip  TTjy  trapKhs  irphs  rhi/  \6yov  y^vo- 
 
 fcevr]v),  if  the  death  of  the  flesh  is  as  you 
 ike  it  of  such  sort.  For  neither  would 
 the  body  have  died  except  it  were  parted 
 from  somewhat.  For  except  there  had 
 eing  undoing  of  it,  there  were  no  death ; 
 f  death  have  not  befallen,  neither  hath 
 resurrection.    Allow  therefore  that  an 
 
 undoing  and  a  parting  from  the  body 
 took  place,  as  it  is  written  in  the  Gospels, 
 He  gave  ttp  the  ghost,  and.  He  bowed  His 
 Head  and  yielded  up  the  ghost ;  in  order 
 that  we  may  see  what  ghostye  understood 
 was  parted  from  the  body,  and  [so]  the 
 dying  had  place.  For  ye  said,  that  the 
 Word  having  commingled  with  Himself 
 an  impersonal  flesh  (aapKa  t7]v  avvwo- 
 (Trarov)  exhibited  man  truly  rational 
 and  perfect.  If  therefore  the  Word 
 withdrew  from  the  body  and  thus  the 
 dying  took  place,  the  Jews  prevailed 
 agamst  God,  dissolving  the  indissoluble 
 ccmmixture.  Neither  therefore  hath 
 our  death  had  place  there,  if  the  death 
 of  the  body  had  place,  from  God  being 
 parted  from  it.  And  how  did  the  body 
 parted  from  the  Incorruptible  God  re- 
 main in  incorruption  ?  the  wounding  will 
 be  that  of  the  Body,  the  suffering  that 
 of  the  Word.  Wherefore  ye  speak  of  a 
 suffering  God  also,  uttering  things  con- 
 sonant with  yourselves,  yea  rather  agree- 
 mg  with  the  Arians  :  for  they  teach  thus. 
 And  the  Word,  according  to  you,  will 
 by  the  Resurrection  be  raised  :  for  it  is 
 necessary  that  one  take  the  beginning  of 
 the  Resurrection  from  Hades,  in  order 
 that  the  Resurrection  may  be  perfect, 
 both  the  undoing  of  death  and  the  re- 
 lease of  the  spirits  that  are  there."  ib, 
 10 1.  i.  952  d  e  953  a  b  c  d. 
 
326  His  Body  and  Soul  and  Godhead. 
 
 11 
 
 Heb.  ii.  HencG  He  hath  partaken  like  us  in  blood  and  flesh,  in  order 
 tliat  in  His  own  flesh  combating  with,  deatli  and  bringing 
 it  to  nought.  He  migbt  acbieve  incorruption  for  our  mortal 
 bodies  and  stay  the  law  that  rages  in  our  members  from  its 
 tyranny  over  us.  For  it  was  not  possible  in  any  other  way 
 to  mingle  life  with  death,  except  He  had  used  a  mortal 
 Body ;  neither  could  the  sting  of  natural  pleasures  have 
 been  blunted  in  us  too,  except  that  which  was  taken  from 
 our  lump  had  been  made  the  own  body  of  the  Word. 
 
 12 
 
 Not  soulless,  excellent  sir,  do  we  say  that  the  flesh  forth 
 of  the  seed  of  David,  united  to  God  the  Word  is,  nor  yet 
 will  any  imagine,  if  he  have  a  mind  not  corrupted,  that  He 
 was  to  the  holy  Temple  instead  of  mind  and  soul  '^ ;  yet  we 
 are  not  accustomed  to  call  man,  that  which  is  forth  of  the 
 seed  of  David,  son  apart  and  separate  ^. 
 
 13 
 
 Yet,  wise  sir,  would  I  say,  soul  and  body  combine  unto 
 a  man's  birth  and  the  one  does  not  precede  the  other  :  but 
 God  the  Word,  albeit  He  was  before  all  worlds  as  God,  was 
 pleased  in  the  latter  times  to  be  united  to  flesh  having  a 
 reasonable  soul,  and  to  be  born  man,  yet  keep  even  so  the 
 glory  that  was  His  own :  for  He  spurned  not  the  preemi- 
 nence over  all  which  is  inherent  in  Him,  but  is  worshipped 
 even  thus  as  One  and  Only  Son  by  us  and  by  the  holy 
 angels. 
 
 ^thisbeingtheApollinarian  error  with  follow  have  been  chiefly  preserved  by 
 
 which  Diodore  had  to  contend.  Severus  either  in  his  controversy  with 
 
 e  The  first  fragment  has  been  preser-  the  same  Bishop  John,  or  in  that  with 
 
 ved  to  us  in  a  syriac  collection  rather  his  own  fellow-heretic  Julian  of  Hali- 
 
 later  than   Severus,  the  remainder   so  carnassus.    The  lines  which  introduce  S. 
 
 far  (except  a  few  words  here  and  there)  Cyril's  fragments  are  Severus',  except 
 
 belong  to  John  of  Caesarea's  collection,  in  one  or  two  cases  which  have  notes  as 
 
 see  above  p.  321  note  a.    Those  which  they  occur. 
 
"•  Him  of  the  seed  of  David  God  Incarnate.   Holy  the  Body.  327 
 
 14  DiOD. 
 
 Thef  same  from  his  discourse  against  Diodore  beginning, 
 We  set  nothing  before  the  truth. 
 
 For  he  who  is  minded  to  conceive  aright,  when  one  names 
 Him  who  is  of  the  seed  of  David,  understands  at  once  the 
 Word  which  sprang  from  God  the  Father,  Who  was  Incar- 
 nate and  made  in  our  Hkeness :  but  thou  sayest  that  he  was 
 I  the  dwelling-place  of  the  Word,  surpassing  indeed  the 
 holy  Prophets  and  in  more  exalted  place,  not  that  He  is 
 God  of  God  even  though  He  was  made  flesh,  in  incompar- 
 able divergence  exalted  above  our  human  condition ;  but 
 that  when  he  was  formed,  the  Word  came  to  him,  crown- 
 ing him  with  surpassing  grace  and  putting  in  him  Its  own 
 Wisdom  and  Glory,  in  order  that  he  might  become  partaker 
 of  God  and  not  be  himself  conceived  of  as  God,  the  Only- 
 Begotten  Word  of  God,  because  He  was  pleased  to  take 
 our  likeness  and  to  be  of  the  seed  of  Divine  David. 
 
 15 
 
 s  Holy  and  without  sin  is  the  body  of  Christ  our  God  and 
 Saviour,  and  in  this  respect  is  incorruptible  from  the  womb, 
 and  herein  He  hath  ever  no  participation  or  likeness  with 
 us,  because  Se  iv as'  made  like  unto  us  in  everything  except  Heb.ii. 
 sin,  and  in  like  manner  with  us  did  He  take  part  in  blood  ib.'i4. 
 and  flesh,  as  said  the  Apostle. 
 
 in  his  Discourse  against  tlie  wicked  Diodore  wrote  thus, 
 
 Excellent  sir,  (say  I)  thou  art  belching  forth  foolish  words 
 and  sick  with  much  absurdity  :  for  from  Mary  was  the  Holy 
 Body,  yet  at  the  beginning  of  its  formation  or  subsistence 
 in  the  womb,  was  it  holy  as  being  the  body  of  Christ,  and 
 
 f  This  fragment  is  preserved  in  same  reeled  to  it  later  by  Wright's  Catalogue, 
 
 collection  as  1.  This  and  the  following  paragraph  make 
 
 s  This  is  given  by  Card.  Mai  in  a  latin  up  but  one  piece  in  Mai :  but  are  sepa- 
 
 translation  from  a  treatise  of  Severus  rate  pieces  in  the  London  MSS.    Card. 
 
 "Questions  with  the  heretics"  (Migne  Mai  too  gives  the  latter  portion  of  this 
 
 t.  ix.  col.  1451  n.  21).   It  is  extant  also  as  a  separate  piece  from  the  Philalethes 
 
 in  the  British  Museum  MS.  add.  14529  (n.  IS  in  Migne)  as  well  as  in  the  longer 
 
 fol.  27  V.  I  had  overlooked  it  when  edi-  n.  21,  from  the  Questions, 
 ting  the  Spiac  fragments  but  was  di- 
 
328  The  flesh  not  tlie  Son,  hit  His. 
 
 FR.  AG.  there  is  not  an  instant  in  which,  it  was  not  His,  ^'  but  was 
 rather  simple  flesh,  as  thou  saidst,  and  in  equality  with 
 other  flesh. 
 
 16 
 
 the'  wise  Cyril  finding  fault  with  this  craftiness  writes  thus  against  Diodore, 
 
 Fearing  therefore  lest  we  should  downright  say  Man 
 above  openly,  in  his  craft  he  calls  Him  flesh :  else  why  in  the 
 world  is  it  that  we  do  not  say  that  the  flesh  is  the  Son  of 
 God,  but  rather  call  it  the  flesh  of  Him  Who  is  in  truth  and 
 by  Nature  Son  ?  in  order  that  we  may  conceive  of  and 
 say  One  Christ  and  Son  and  Lord. 
 
 17 
 
 wrote  against  Diodore  thus, 
 
 Let  him  know  then  that  the  body  which  was  born  at 
 Bethlehem,  even  though  in  its  natural  qualities  it  is  not 
 the  same,  so  to  say,  with  the  Word  which  is  from  forth 
 God  the  Father,  yet  is  His  and  does  not  belong  to  another 
 son  apart  from  Him,  seeing  that  the  Word  Incarnate  and 
 made  Man  is  conceived  of  as  One  Son  and  Christ  and  Lord. 
 
 and  after  this  he  again  adds  these  too, 
 
 Since  we  too  say  that  in  regard  of  its  own  property  the 
 flesh  is  of  a  truth  of  other  nature  than  the  Word  Which  was 
 born  from  the  Father,  yet  is  it  His  own  in  Union  insever- 
 able :  just  as  also  the  Word  Which  sprang  from  the  Essence 
 of  God  the  Father,  will  be  called  seed  of  Abraham  after  the 
 flesh,  the  Economy  calling  Him  thereto  and  in  no  wise  in- 
 jviring  Him,  in  regard  to  His  being  what  He  is,  for  being 
 God  by  Nature  He  became  of  a  truth  Son  of  man  too,  and 
 He  is  Son  of  God  the  Father,  not  alien  nor  falsely  so  called, 
 but  He  it  is  Who  inefiably  and  incomprehensibly  begat 
 
 ^  Card.  Mai  citing  this  from  Severus'  ther  be  the  Flesh  of  the  Word  (n.  18  in 
 
 Philalethes  ends  it  differently,  no  one  Migne). 
 
 will  admit  so  much  as  an  instant  of  time  '  from  the  same  collection  as  1  and 
 
 in  which  that  (flesh)  will  he  common  and  14. 
 like  other  flesh  as  you  say  and  not  ra- 
 
Union  without  confusion,  not  severance.  329 
 
 Him  of  nimself,  even  though  He  be  not  conceived  of  apart    Diod, 
 from  flesh  after  the  Union  ^. 
 
 and  again  after  a  little, 
 
 Hence,  even  though  no  one  call  Him  seed  of  David,  Who 
 proceeded  forth  of  the  Essence  of  God  the  Father,  as  neither 
 does  one  so  call  the  Only-Begotten,  yet  the  force  of  the 
 Union  which  is  without  confusion  and  without  change,  un- 
 does severance.  And  again,  because  neither  is  the  Only- 
 Begotten  in  regard  of  His  natural  quality  flesh  nor  again 
 the  Word  flesh,  he  severs  them  not  aright,  putting  them  as 
 though  one  and  another  and  confessing  two  sons,  to  whom 
 he  gives  barely  the  connection  of  afiection. 
 
 Or  haply  there  are  some  (I  ween)  who  rave  because 
 they  do  not  bring  the  flesh  by  change  to  the  nature  of  the 
 Word,  nor  yet  again  bring  down  the  Word  unto  Consub- 
 stantiality  with  the  flesh  united  thereto. 
 
 and  after  more, 
 
 Yet  is  it  wholly  unreasonable  that  thou  durst  blame 
 them  who  hold  the  right  faith  and  art  not  ashamed  to  with- 
 stand them  who  confess  the  Union  without  confusion ;  and 
 thou  art  wholly  jumbling  up  everything  and  demonstrating 
 that  the  flesh  is  of  other  nature,  I  mean  in  respect  of  God 
 the  Word :  and  if  one  confess  this  with  thee,  keeping  clear 
 of  the  unlearning  of  the  Synousiasts,  thou  forthwith  sever- 
 est the  One  into  two. 
 
 18 
 
 and  as  S.  Cyril  in  his  book  against  Diodore,  blaming  such  falsehood,  writes, 
 
 If  He  be  full  surely  a  prophet  as  thou  affirmest  and  con- 
 fidently sayest.  Who  received  the  gift  of  the  Spirit,  and 
 foretold  the  things  to  come,  and  again  ministered  the  Spirit, 
 and  it  appears  to  thee  not  right  that  the  Word  Who  is  forth 
 
 k   Card.  Mai  has  a  portion   of  this  art  admitting  His  ail-but  change  into 
 
 (Migne  n.  19)  cited  "  from  Severus'  de-  flesh  soul-less  and  reason-less,  art  divid- 
 
 fence  of  his  Philalethes,"  and  continues  ing  into  two  sons  the  Only  One,  impious- 
 
 his  extract, ' '  Thou  therefore  while  thou  ly  rejecting  the  truth  that  One  is  the  Son. 
 
330  Jesus  Christ  God  the  Son  Incarnate, 
 
 FR.  AG.  of  God  the  Father  should  be  called  a  prophet ;  who  is  it 
 that  received  the  gift  of  the  Spirit  and  ministered  the  reve- 
 lation of  the  things  to  come  ?  Perchance  thou  sayest^  He 
 that  is  of  the  seed  of  David^  or  as  thou  callest  him,  The 
 man  of  Nazareth.  He  is  then  a  prophet  and  nothing  else, 
 and  just  a  little  exalted  above  our  condition  :  for  He  is  in 
 no  wise  Equal,  I  mean  in  greatness  and  in  glory  to  God  the 
 Word,  if  the  One  be  the  Giver  of  the  Spirit,  the  other  the 
 minister  of  the  gift  from  the  Spirit.  And  lo  how  does  the 
 God-inspired  Scripture  call  the  Holy  Ghost  the  Spirit  of 
 Acts  xvi.  Jesus  ?  for  they  wished  (it  says)  to  go  into  Blthijnia  and  the 
 8_pirit  of  Jesus  suffered  them  not. 
 
 19 
 
 For  so  says  S.  Cyril  when  writing  against  Diodore, 
 
 That  the  Word  out  of  God  the  Father  was  not  by  any 
 called  Christ  or  Jesus  as  long  as  He  was  not  yet  man,  is 
 evident :  Christ  indicates  anointing,  Jesus  clearly  came 
 S.Luke  through  Angel's  voice,  and  before  His  conception  in  the 
 holy  Virgin  was  put  upon  Him  Who  was  born  of  her  after 
 the  flesh. 
 
 20 
 
 .  .  .  what  wise  Cyril  put  forth  against  Diodore  and  wrote  thus, 
 
 DiODORE.  „  For  while  the  Lord  was  in  the  bowels  of  the 
 „  Virgin  and  of  her  essence,  He  had  not  the  honour  of 
 „  sonship ;  but  when  He  was  fashioned  and  became  a  tem- 
 „  pie  for  God  the  Word,  in  that  He  received  the  Ouly- 
 „  Begotten,  He  took  the  honour  of  the  name  and  was  par- 
 „  ticipant  with  Him  in  the  honour.  „ 
 
 to  these  the  Saint  mighty  in  the  Spirit  blaming  him  said, 
 
 Cyril.  Therefore  according  to  thee,  Emmanuel  was  not 
 God  nor  Son  at  all,  but  a  common  man  and  one  as  we,  but 
 because  on  His  birth  the  Only-Begotten  came  to  Him, 
 therefore  He  became  too  the  Temple  of  God,  and  was  vouch- 
 
made  man  not  entering  man.  331 
 
 safed  the  sonsliip  and  the  Dignity  :  undoubtedly  therefore    Dion. 
 He  has  the  honour  as  something-  added  to  Him, 
 
 again  he  brings  forward  Dlodore   varjing  and  contradicting  himself  and 
 writing  tlms, 
 
 DioDOEE.  „  But  he  who  was  of  the  seed  of  David^  as 
 „  created,  had  the  Word  for  his  God,  and  when  created 
 „  he  became  of  Grod  the  Word  :  for  with  us  first  a  temple 
 „is  prepared,  and  then  He  Who  dwelleth  enters  it;  in  the 
 „  womb  of  the  Virgin  He  Who  dwelleth  fashioned  Him- 
 „  self  a  Temple  and  removed  not  from  the  Temple  but  filled 
 „  it  with  His  glory  and  His  Wisdom  :  nor  as  in  the  case 
 ,,  of  the  Prophets,  was  there  ignorance  with  Him  until  the 
 „  Spirit  made  revelation.,, 
 
 and  again  he  cites  him  saying  the  opposite,  after  this  wise, 
 
 „  For  the  Godhead  did  not  immediately  on  his  creation 
 „  or  birth,  infuse  all  His  Wisdom  within  him,  but  by  little 
 „  and  little  gave  it  to  the  body.  „ 
 
 against  these  things  therefore,  forthwith  did  he  wlio  wisely  exposed  them, 
 
 add, 
 
 Cyril.  But  it  is  meet  before  other  things  to  say  this : 
 against  what  he  says. and  wishes  to  hold, himself  advances 
 the  contrary ;  for  he  affirms  that  the  Godhead  of  the  Son 
 did  not  as  soon  as  he  was  born,  put  all  His  wisdom  within 
 him,  albeit  he  wrote  in  what  is  a  little  above  [Diodoms  cited 
 
 by  Cyril]  „  For  with  us  first but  filled  it  with  His  glory 
 
 „  and  His  wisdom  „  {as  above) . 
 
 21 
 
 for  he  wrote  against  Diodore  thus, 
 
 Cyril.  But  we,  wise  sir,  believing  that  so  to  think  is 
 stupidity,  say  that  the  Word  took  flesh  of  the  holy  Virgin 
 and  proceeded  man,  and  He  was  not  in  a  man "  nor  is  He  ^  see  above 
 
 .  .  p.  192 
 
 seen  to  take  upon  Him  a  man;  but  He  is  rather  One  and  notei. 
 
332         Made  man  and  horn  and  receives  one  ivorshiv. 
 
 the  Same  Son ;  in  order  that  He  may  be  conceived  to  be  of 
 the  Essence  of  God  the  Father  Divinely,  and  of  us  human- 
 ly, that  is,  of  the  seed  of  David. 
 
 and  again  citing  Diodore  who  says, 
 
 „  The  Perfect  Likeness  of  God  the  Word,  the  perfect 
 „  likeness  of  the  bondman  whom  He  took  upon  Him,  „ 
 
 Cyril  says, 
 
 In  place  of,  He  was  made,  or  was  born  according  to  the 
 flesh  of  a  woman  and  proceeded  man,  he  oftentimes  puts 
 the  word  tooh  and  the  word  received,  in  order  that  he  may 
 shew  that  he  is  a  man  who  has  a  connection  of  affection, 
 I  mean  with  God  the  Word,  and  that  he  may  not  confess 
 with  us  that  He  Who  is  in  truth  Lord  became  man. 
 
 22 
 
 for  lie  cites  Diodore  wickedly  writing  thus, 
 
 DioDOEE.  „  But  how  do  ye  introduce  one  worship  ?  is 
 „  it  as  to  the  soul  and  body  of  kings  ?  for  the  soul  reigns 
 „  not  by  itself  and  the  body  reigns  not  by  itself,  but  God 
 „  the  Word  was  King  before  flesh ;  not  therefore  as  to 
 „  soul  and  body,  so  to  God  the  Word  and  to  flesh  [is  the 
 „  worship  paid] .  „ 
 
 against  these  things  again  he  answering  said, 
 
 Cyril.  Of  diverse  kind  then  is  the  worship,  and  hence 
 it  is  not  One  worship  from  us  (for  this  is  what  thy  word 
 bids  us)  :  but  where  a  difference  in  worship  and  honour  is 
 paid  to  the  things  named,  and  to  each  is  accurately  given 
 what  befits  it,  there  full  surely  inequality  of  power  follows  : 
 but  inequality  and  difference  in  power,  in  regard  to  less  and 
 greater,  comes  to  Two  Hypostases  and  Persons.  Union 
 therefore  flees  away,  the  depth  of  the  Mystery  departs  to 
 nothing,  for  it  is  not  right,  he  says,  that  as  to  the  soul  and 
 body  of  kings  should  worship  be  paid,  albeit  how  were  it 
 not  better  that  this  should  be  the  type  ?  for  as  out  of  soul 
 
God  and  Man,  One  Perfect  Son.  333 
 
 and  body  is  one  man,  albeit  the  properties  of  each,  have  Diod. 
 great  diversity  one  to  another,  I  mean  as  to  their  mode 
 of  being  (for  the  soul  is  other  than  the  body)  :  so  will 
 you  undei'stand  concerning  Christ  too  the  Saviour  of  us 
 all.  For  the  Word  "V^Hiich  was  made  flesh,  i.  e.,  was  seen 
 in  human  likeness,  is  God :  in  order  that  He  may  be  con- 
 fessed to  be  and  may  be  in  truth,  God  alike  and  man.  One 
 and  Onely  All-Perfect  Son.  Bat  he  is  saying  I  know  not 
 what,  in  trifling  and  childish  imaginations  daring  to  sport 
 himself  against  the  Truth. 
 
 23 
 
 thus  S.  Cyril  cites  Diodore  as  writing, 
 
 DiODORE.  „  A  -projphet  shall  the  Lord  God  raise  up  to  you  Deut. 
 „out  of  your  brethren,  lil-e  me.     Was  the  Prophet  at  all  in-  ^^"^'  ^^' 
 „  ferior  to  Moses  ?    was  he  not  Perfect  man  ?    Therefore 
 „  neither  is  he  of  Nazareth  less  than  a  man,  who  is  of  the 
 „  seed  of  David.     But  Perfect  God  out  of  Perfect  God  took 
 „  perfect  man  :  „  and  again,  „  For  the  Godhead  did  not,  as  above 
 „  immediately  on  his  formation  or  birth,  put  all  His  Wis-  ^* 
 „  dom  within  him,  but  by  little  and  little  gave  it  to  the 
 „  body.  „ 
 
 to  liim  who  blasphemously  utters  these  and  such  like  lies,  amid  his  blame  the 
 righteous  accuser  of  the  wickedness  says, 
 
 Cyril.  It  results  that  He  is  no  longer  God,  but  a  God- 
 clad  man  rather  and  in  equal  measure  with  these  others,  in 
 whom  God  manifestly  dwelt. 
 
 24 
 
 and  he  introduces  Diodore  wickedly  saying, 
 
 Diodore.  „  The '  Son  of  God  and  that  not  by  reason  of 
 „  ought  (for  He  is  so  by  Nature) :  the  flesh  is  son  by  rea- 
 „  son  of  the  Son.  „ 
 
 1  This  extract  is  given  more  at  length     Contra  Nest,  et  Eutch.  lib.  iii  in  Gall, 
 by  Leontius  of  Byzantium,  who  gives    xii.  697. 
 it  us, from  Book  1  against  the  Synoiisiasts. 
 
334      Natural  Presence  of  the  Son  in  His  own  Body. 
 
 FR.  AG. 
 
 as  to  whom  he  also  draws  out  his  speech  and  says, 
 
 Cyril.  And  how  (tell  me)  by  reason  of  the  Son  is  the 
 flesh  by  itself  son  ?  or  of  whom  is  it  son  at  all  ?  the  Son^s  ? 
 and  how  dost  thou  not  fall  from  hence,  when  thou  hast 
 brought  the  absurdity  to  this  point  ?  well  then,  is  it  the  son 
 of  God  the  Father,  in  like  manner  as  He  too  Who  is  by 
 Nature  and  truly  of  His  Essence  ?  Two  therefore  unques- 
 1  Cor.  tionably  sons  of  God  there  are  :  and  lo  whither  goes  Paul 
 who  says.  One  God  the  Father  of  Whom  everything  and  WB 
 of  Him,  and  One  Lord  Jesus  Christ  through  Wliom  every- 
 thing and  WE  throvgh  Him  ? 
 
 25 
 
 Cyril  examining  as  to  Emmanuel  too,  in  these  against  Diodore  wrote  thus, 
 
 Cyeil.  But  when  we  are  conceiving  of  the  Only-Begot- 
 ten Word,  as  united  to  His  flesh,  we  do  not  take  it  as  being 
 like  a  garment  nor  do  we  say  that  He  cast  it  upon  Him 
 like  cloaks  which  are  external,  as  though  it  were  alien  :  but 
 it  is  rather  a  demonstration  of  the  declaration  that  He  was 
 made  flesh,  i.  e.  man.  The  Word  therefore  had  a  natural 
 presence  in  the  body  which  was  united  to  Him  and  is  His, 
 just  as  also  the  soul  of  man  is  his,  albeit  the  nature  is 
 alien. 
 
 26 
 
 and  against  Diodore  thus, 
 
 For  WE  who  hold  the  Right  and  Immaculate  Faith,  and 
 ever  cleave  to  the  Divine  Scriptures,  and  follow  the  tracks 
 of  the  Faith  of  the  Fathers,  when  we  hear  '  Jesus,'  we  un- 
 derstand the  Only-Begotten  Word  made  Man. 
 
 27 
 
 seeing  that  Diodore  too  who  takes  occasion  and  speaks  against  them  who 
 confound  the  Natures,  i.e.  who  mingle  the  flesh  of  the  Lord  and  foolishly 
 
Pcml  of  Samosata.     True  real  Union  or  Two  sons.    335 
 
 say  that  it  changed  into  the  Essence  of  God  the  Word,  and  became  the     Diod. 
 opposite  of  what  it  was  before,  says  that  they  call  One  Christ  two  sons, 
 the  wise  Cyril  cries  out  on  him  and  says, 
 
 Cyril.  Therefore  let  us  give  the  crown  to  Paul  of  Samo- 
 sata toOj  who  more  accurately  than  thou,  did  contend 
 against  the  Synousiasts ;  for  that  more  than  thou  did  he 
 sever  the  Mystery  of  the  Economy. 
 
 28 
 
 striviHg  ™  against  Diodore,  the  all-wise  Cyril  says  thus. 
 
 He  dared  clothe  in  form  of  Lord,  him  who  (as  he 
 says)  is  man  from  Mary,  who  at  the  beginning  no  way 
 surpassed  us,  but  hardly  was  counted  worthy  of  the  name 
 and  honour  of  Son  and  of  God,  after  he  had  come  forth  of 
 the  womb.  Christ  then  verily  is,  as  I  said,  two  sons  and 
 a  new  god,  and  has  been  crowned  by  God  with  superna- 
 tural honour  in  some  small  degree  above  the  creatures,  that 
 together  with  a  mere  man  He  might  be  worshipped  who  at 
 last  gained  the  glory,  i.  e.,  the  complement  of  the  Holy 
 Consubstantial  Trinity. 
 
 29 
 
 for  "  S.  Cyril  writing  against  Diodore  says  thus  of  the  definition  of  a  man, 
 
 This,  my  friend,  is  the  definition  of  human  nature  which 
 is  also  called  a  substance,  that  it  is  a  i-ational  animal,  mor- 
 tal, recipient  of  mind  and  learning. 
 
 The  °  same  Cyril  against  Diodore, 
 We  have  already  often  said,  when  we  were  making  our 
 
 ™  This  is  preserved  to  us  by  Severus  Mai's  collection,  but  the  British  Museum 
 
 in  a  long  letter  which  he  wrote  to  his  MS.  Add.  12155  fol.  180  v  has   it  (as 
 
 fellow- heretic  Julian  of  Halicarnassus,  pointed  out  by  Wright  in  his  Catalogue) 
 
 in   the   British   Museum   add.    17200.  and  supplies  the  concluding  words.  The 
 
 Cardinal   Mai   also   preserved   a   latin  same  definition  is  given  by  S.  Cyril  in 
 
 translation  of  it,  I  do  not  know  whether  his  Thesaurus,  cap.  8  fin.  p.  66  a  &c,  ad 
 
 he  procured  it  from  the  same  work  of  Hermeiam,  lib.  2  p.  425  c  &c. 
 
 Severus.  °  This  and  the  following  are  from 
 
 n  In  the  fragments  as  edited,  this  little  the  latin  translation  (not  always  exact) 
 
 pieceisonly  given  in  latin,  from  Cardinal  which  Cardinal  Mai  preserved  to  us: 
 
336  Union  of  opposites  seen  in  man  too. 
 
 FRAGM.   Defence  of  all  the  Chapters,  that  not  because  the  natures 
 
 came  together  unto  union^  must  duality  be  admitted  p.     For 
 
 as  a  man  although  compounded  out  of  reasonable  soul  and 
 
 body,  is  one  and  is  not  divided  into  two  and  this  whole  is 
 
 see  fr.  29  called  an  animal  rational  and  mortal,  albeit  really  mor- 
 
 andend  ,  .  .  ,  •■ 
 
 of  note  n.  tal  in  one  part,  rational  in  the  other  part:  thus  too 
 Immanuel,  being  One,  of  Godhead  and  manhood,  whereof 
 each  is  perfect  in  itself,  is  the  Same  God  and  man,  mortal 
 and  Immortal,  in  time  and  before  all  ages.  Palpable  and 
 Impalpable,  Visible  and  Invisible.  For  had  He  Immortal 
 in  His  own  Nature  taken  nothing  from  mortal  nature,  i.  e. 
 from  the  seed  of  Abraham,  we  had  not  been  renewed  and 
 
 1  Cor.  XV.  lifted  up  to  immortality,  vain  had  been  our  faith  and  we 
 had  still  lain  in  our  sins. 
 
 The  same  Cyril  against  Diodore, 
 
 see  above'  For  as.  Suffering  pains  in  the  flesh  He  yet  remained  Im- 
 Mi.  '  passible  in  the  Nature  of  His  own  Godhead  :  so  I  say  that 
 even  while  He  was  growing  He  was  All-Perfect.  And 
 while  His  wisdom  was  believed  to  be  increasing.  He  was 
 even  then  the  overflowing  fountain  of  wisdom  whence  all 
 others  draw  their  wisdom. 
 
 this  one  is  from  the  defence  of  Severus  3  against  Eastern  Bishops,  p.  167  a,  a- 
 
 for    his    Philalethes.     They    have    in  gainst  Theodoret,  213  c  d  e  214  a.  def. 
 
 Migne  ix.  1450,  1452  the  numbers  20,  against  Theodoret  chapter  4,  pp.  217  e, 
 
 and  26.  218,  chapter  6,  p.  224  a,  chapter  12,  p. 
 
 P  i.e.  that  we  must  not  "  divide  the  239  e. 
 the  Hypostases  into  Two,"  def.  chapter 
 
Theodore, 
 
 337 
 
 THE      SAME 
 
 CYRIL 
 
 FROM  HIS  SECOND  BOOK  AGAINST  THE  WORDS  OF  THEODORE^ 
 of  which  the  beginning  is 
 
 They  who  with  clear  eye  of  the  understanding  view  closely 
 the  holy  and  Grod-inspired  Scripture  ^. 
 
 He  said  to  His  disciples.  Gall  not   any  teacher  on  the  s.  Matt 
 earth,  for  one  is  your  Leader,  Christ.     For  He  did  not,  when 
 
 xxiii.  10. 
 
 »  Theodore,  the  contemporary  and,  in 
 early  days,  comrade  of  S.  Chrysostom, 
 brother  of  Polj'chronius,  Bishop  of  Apa- 
 mea,  was  for  about  36  years  Bishop  of 
 Mopsuestia  in  Cilicia:  he  died  in  428. 
 John  Archbishop  of  Antioch  and  Theo- 
 doret  were  therefore  at  the  opening  of 
 their  Episcopate  when  Theodore  was 
 now  in  old  age.  He  seems  to  have  been 
 of  a  gifted  family,  for  Theodoret  closes 
 his  history  (lib.  v.  39)  with  the  praise 
 of  Polychronius  for  grace  m  speech 
 as  well  as  in  nobilitj'  of  life.  And  Theo- 
 dore too  was  a  Preacher  and  writer, 
 of  great  repute  in  the  Province  of  Aji- 
 tioch.  But  he  seems  to  have  lacked 
 stability  and  a  well-balanced  mind,  and 
 thus  his  controversy  in  earlier  life  a- 
 gainst  the  Arians  and  Apollinarians  led 
 him,  as  well  as  Diodore  whose  pupil  he 
 was,  to  speak  of  the  Incarnation  as 
 though  it  were  only  a  condescension  of 
 God  the  Son  in  connecting  with  Himself 
 ill  some  way  a  man  who  had  an  already 
 distinct  Being.  In  the  next  Century, 
 Facundus  Bishop  of  Hermaeum  near 
 Carthage  who  endeavours  most  strenu- 
 ously to  defend  Theodore,  has  preserved 
 a  long  extract  of  Theodore's  from  a  work 
 called, '  Of  ApolUnarius  and  his  heresy,' 
 in  which  Theodore  says,  ,,  Thirty  years 
 ,,ago  I  wrote  a  book  of  15000  lines  on 
 „  the  Incarnation  of  our  Lord  in  which 
 „  I  examined  the  faults  of  Arius  and 
 ,,  Eunomius  hereon  and  also  the  empty 
 „  presumption  of  Apollinarius,  through 
 „  my  whole  work  ;  so  as  to  pass  over  (I 
 „  belie ve )  nothing  pertainingeither  to  the 
 „  stability  of  Ecclesiastical  orthodoxy 
 „  or  to  the  proof  of  their  impiety.  But 
 „  they  .  .  .  especially  instructed  by  Apol- 
 
 „  linarius  the  head  of  tliis  heresy  shewed 
 ,,  my  work  to  all  who  thought  as  they 
 ,,  did,  if  any  how  they  might  find  valid 
 ,,  answers  against  it.  But  since  no  one 
 „  venturedto  take  up  the  gauntlet  against 
 ,,the  book  .  .  .  they  wrote  certain  silly 
 ,,  things  which  I  never  said  and  foisted 
 ,,them  into  my  book  and  shewed  them 
 ,,  to  their  friends,  sometimes  too  to  our 
 ,,  people  who  of  their  over-easiness  lis- 
 ,,  tened  eagerly  to  it  all,  and  offered  it 
 ,,  as  a  proof  as  they  imagined  of  my 
 ,,  wickedness.  And  one  of  these  writings 
 ,,was  to  say  two  sons,,  (Theodore  in 
 Facundus,  Def.  iii.  Capp.  x.  1,  Gallandi 
 Bibl.  Vett.  Patr.  xi.  770,  771).  Never- 
 theless howevermuch  Theodore  attempts 
 to  shield  himself  under  cover  of  interpo- 
 lations, his  assertion  (see  below  pp.  317, 
 355)  of  One  Son  and  explanation  of  how 
 he  means  One  convict  him  of  that  heresy 
 which  John  of  Antioch,  Theodoret  and 
 others,  though  they  valued  and  admired 
 Theodore,  escaped. 
 
 ^  This  is  the  title  with  which  the 
 Venice  manuscript  of  John  of  Csesarea's 
 compilation  introduces  these  extracts; 
 he  calls  it  second  book  because  that 
 against  Diodore  was  considered  the  first. 
 Severus  however,  the  fifth  Council  and 
 others  cite  this  as  Book  1. 
 
 <■  This  first  extract  belongs  to  Theo- 
 philus  Archbishop  of  Alexandria  and  is 
 taken  fi'om  the  first  of  those  of  his  Pas- 
 chal homilies  which  S.  Jerome  translated 
 into  Latin  and  thus  preser\edto  us ;  John 
 of  Cffisarea  says, '  This  testimony  Cyril 
 '  took  to  himself  against  what  was  said 
 '  by  Theodore  :  it  belongs  to  Theophilus 
 '  bishop  of  Alexandria.'  It  is  his  Homily 
 for  the  year  401,  when  Theophilus  was 
 
338     Christ  erst  God  only,  now,  God  and  Man  :  hath  renewed  us. 
 
 FR.  AG,  He  was  commanding  tlie  Apostles  this,  distinguish  His 
 proper  Godhead  from  His  visible  body,  nor  when  He  af- 
 firmed that  He  was  Christ  did  He  distinguish  Himself  from 
 soul  and  flesh,  being  thus  both  God  and  man,  bondman 
 visible  and  Lord  acknowledged,  veiling  the  height  of  His 
 Godhead  with  the  low  estate  of  the  Incarnation,  lifting 
 up  the  low  estate  of  the  visible  body  by  the  operation  of 
 His  Godhead. 
 
 Let  not  men  deceive  nor  be  deceived  admitting  as  „  man 
 of  the  Lord,  „  as  they  call  Him,  a  man  without  a  mind,  but 
 rather  ojir  Lord  and  God  :  for  neither  do  we  sunder  the  man 
 from  the  Godhead  but  we  declare  Him  One  and  the  Same, 
 erst  not  man  but  God  and  Son  only  and  before  the  ages, 
 »  0^*7^  unmingled  ^  with  body  and  what  belong  to  body ;  at  the  end 
 Man  too  assumed  for  our  salvation,  suffering  in  flesh,  Im- 
 passible in  Godhead,  circumscribed  in  body,  uncircum- 
 scribed  in  Godhead,  the  Same  earthly  and  Heavenly,  seen 
 and  conceived  of,  contained  in  space  and  boundless,  in 
 order  that  the  whole  man  which  fell  under  sin  might  be 
 re-formed  by  the  Same,  Whole  Man  and  God. 
 
 3 
 
 For  since  the  Only-Begotten  Word  of  God  being  Life 
 by  Nature  was  made  flesh,  the  nature  of  man  re-bloomed 
 Col.  i.i8.  unto  life  :  for  He  has  become^rs^  among  all.  And  for  this 
 reason  the  Life-giving  Word  of  God  made  His  own  flesh 
 which  was  subject  to  death,  in  order  that  manifesting  it 
 superior  to  both  death  and  decay.  He  might  transmit  the 
 grace  to  us  too.  For  as  in  Adam  we  were  brought  down 
 unto  death,  so  in  Christ  thrusting  aside  the  tyranny  of 
 death,  are  we  re-formed  unto  immortality. 
 
 more  than  half  through  his  27  years'  Cledonius  against  Apollinarius,  as  John 
 
 Episcopate.     It  is    entitled,  "  To    the  of  Caesarea  notes :  '  Another  testimony 
 
 Bishops  of  all  Egypt."     It  is   chiefly  '  of  the  same  Cyril  in  the   same  book 
 
 against  Origen  but  the  earlier  part  con-  '  brought  forward  by  liim  against  what 
 
 tains  a  clear  statement  of  the  Incarna-  '  is  said  by  Theodore.     It  is  in  the  first 
 
 tion.     S.  Cyril  quotes  a  little  more  of  '  Letter    written    to   Cledonius    by  the 
 
 it  in  liis  de  recta  fide  to  the  Princesses,  '  most  holy  and  blessed  Gregory  bishop 
 
 p.  52  a b  c.  'of  Nazianzum.' 
 "J  From  S.  Gregory   Naz.  Ep.    1  to 
 
One,  suffered  in  the  Body,  Union  undivided.        339 
 
 4  THEOD.  I. 
 
 The  same  from  the  first  book  against  Theodore «. 
 
 For  as  out  of  soul  and  body  are  one  man,  albeit  the  pro- 
 perties pertaining  to  each  have  the  vastest  possible  differ- 
 ence one  to  another  in  respect  (I  mean)  of  their  being  such 
 (for  the  soul  is  other  than  the  body)  :  thus  will  it  be  con- 
 ceived of  also  as  to  Christ  the  Saviour  of  us  all. 
 
 5 
 S.  CjTil  from  his  first  book  against  Theodore  from  the  last  quire ', 
 
 God  was  He  Who  suffered  in  the  flesh  (wise  sir),  the 
 Lord  of  Glory,  Who  hy  the  grace  of  God  tasted  death  for  Heb.  ii. 
 every  man,  not  in  the  Nature  of  His  Godhead  but  in  His 
 Proper  Body. 
 
 6 
 
 for  this  in  that  too  against  Theodore  of  Mopsuestia  in  the  first  book  wrote 
 
 S.  Cyril, 
 
 Cyril.  But  we  make  use  of  necessary  examples,  every- 
 where keeping  undivided  the  Union  and  repelling  thy  seve- 
 rance. The  example  of  the  sun  however,  none  of  them 
 who  think  aright  brings  to  the  establishment  of  union, 
 knowing  that  we  follow  the  Divine  Scriptures,  which  have  ^  ^  ^6e\ov. 
 it  that  the  Word  of  God  (as  we  have  said)  should  partake  detur 
 
 fi  like  wise  as  we  in  blood  and  flesh  ensouled  with  a  rea- 
 anable  soul,  and  not  on  the  contrary  that  it  is  man  who 
 y  participation  and  mere  affection,  is  illuminated  by  the 
 Divine  Economy  as  if  from  a  ray  of  the  sun. 
 
 md  in  the  first  book  of  those  which  he  wrote  against  Theodore  of  Mopsu- 
 estia on  this  wise, 
 
 Cyril.  But  Jesus  Christ  is  not  conceived  of  alone  and 
 )y  Himself;   or  again  as  without  flesh  and  bare  of  the 
 
 e  The  three  first  of  these  extracts  Library  of  S.  Mark  at  Venice. 
 Ire  taken  from  the  collection  of  John,        ^  from  a  collection  later  than  Severus ; 
 
 ^ishop  of  Caesarea  ;  this  one  has  been  the  next  four  are  from  Severus. 
 Ireserved  to  us  by  a  Manuscript  in  the 
 
 z2 
 
340  Nicene  Fathers, following  Bible  tell  of  Christ, Man  yet  God. 
 
 FR.  AG.  likeness  usward,  but  rather  as  tlie  "Word  of  God,  incar- 
 nate and  made  man. 
 
 3  i.e.  the     Cyril  therefore  treating  of  the  318  holy  Fathers  ^  in  his  first  book  wrote 
 
 Council  these  things  too  against  Theodore, 
 
 of  Nice. 
 
 Lo  with  all  clearness  da  the  initiators  of  all  under  hea- 
 ven and  the  champions  of  the  truth,  men  elect  and  spirit- 
 clad,  tracking  the  Divine  Words  and  the  Tradition  of  the 
 S.Luke  Saints  and  Apostles  and  Evangelists,  who  were  eye-wit- 
 nesses and  ministers  of  the  Word,  bid  us  believe,  not  in  Two 
 sons,  but  in  One  Lord  Jesus  Christ  the  Son  of  God,  Be- 
 gotten from  forth  the  Father.  The  name  Christ  is  indi- 
 cative of  anointing,  and  that  of  Jesus  was  conferred,  not 
 on  the  bare  Word,  conceived  of  apart  from  flesh,  but  rather 
 when  He  was  born  of  a  woman  in  the  flesh :  yet  even  so  do 
 they  say  that  One  is  the  Only-Begotten,  Who  was  begotten 
 Creed  of  by  Nature  of  the  Father,  and  they  affirm  that  He  is  God 
 ^^^^^  and  Consubstantial  with  the  Father  ;  saying  that  through 
 Him  were  made  all  things  which  are  in  Heaven  and  upon 
 earth,  and  in  plain  terms  they  confess,  that ''  for  us  men  and 
 *'  for  our  salvation  He  came  down,  and  was  both  made  flesh 
 "  and  made  man,  and  safi'ered  and  died  and  rose  the  third 
 "  day  and  ascended  into  heaven." 
 
 [It  is  not  said  to  which  book  the  following  belong.] 
 
 and  see  the  all-wise  Cyril,  justly  objecting  this  to  Theodore  and  wiiting  thus, 
 
 Chicanery  then  is  the  Mystery  of  Christ  and  there  is 
 nought  true  therein ;  but  thus  he  says,  that  the  glory  of 
 
 see  p.  362  God  was  spread  upon  him,  i.e.  the  appellation  of  God,  as 
 some  tint,  was  anointed  on  a  man  like  us ;  we  refuse  to  be 
 
 Rom.  i.     man- worshippers,  ivho  worship  the  creature  rather  than  the 
 
 2^-  Creator. 
 
His  flesh  the  flesh  o/GoD.  One  Son,  one  Nature,  one  worsliijj.    341 
 
 10  THEOD. 
 
 S.  Cyril  from  his  Book  against  Theodore  of  Mopsuestia  s. 
 
 For  being  Grod  by  Nature  and  truly  Son  of  God  tlie  Fa- 
 ther, He  was  made  in  likeness  of  men  and  made  His  own  the 
 flesli  which  is  of  the  holy  Virgin  and  it  is  the  flesh  of  God 
 and  full  of  God-befitting  might :  wherefore  it  is  also  life- 
 giving  and  repels  infirmities  and  works  the  undoing  of 
 death. 
 
 11 
 
 S.  Athanasius  from  liis  work  upon  the  Incarnation   of  the  Word :  Cyril 
 cited  it  in  his  books  against  Theodore  *>. 
 
 We  confess  that  He  is  Son  of  God  and  God  according 
 to  the  Spirit,  Son  of  Man  according  to  the  flesh,  not  Two 
 Natures  to  that  One  Son,  One  [Nature]  worshipped  the 
 other  unworshipped,  but  One  Nature  of  God  the  Word  In- 
 carnate *,  worshipped  with  His  flesh  with  One  worship  ^ : 
 nor  Two  Sons,  One,  Very  Son  of  God  and  worshipped,  the 
 other  the  man  out  of  Mary  not  worshipped,  made  by  grace 
 son  of  God  just  as  men  too  are. 
 
 and  reiterating  these  matters  of  faith,  ....  he  defines  thus  ', 
 
 Him  anathematizes  the  holy  Catholic  Church,  obeying 
 the  Divine  Apostle  who  says,  If  any  one  lyreach  to  you  he-  Gal.  1.9. 
 side  that  ye  received  let  him  be  accursed. 
 
 12 
 
 for  S.  Cyril  cites  Theodore  who  was  Archbishop  of  Mopsuestia,  in  what  he 
 wrote  against  him  who  wickedly  cried  out  thus  m, 
 
 Theodore.  „  But  yea  (he  says),  for  as  albeit  He  was  of 
 
 s  from  the  same  collection  as  the  pas-  pression  S.  Cyril  carefully  states  and  ex- 
 sage  given  above,  p.  320,  see  p.  326  note  plains  in  his  second  letter  to  Succensus, 
 e:  Card.  Mai  also  gives  it  from  Severus  Epp.  pp.  142,  143.  Almost  the  whole 
 against  Julian  of  Halicarnassus.  passage  is  given  above,  the  beginning  at 
 
 •i  These  words  of  preface  are  taken  p.  265  note  e,  the  sequel  at  p.  41  note  e. 
 
 from  a  Compilation  mentioned  in  note  ^  On  this  passage,  see  Preface, 
 
 g :   they  are  in   the   British   Museum  •  The  author  of  the  Collection  thus 
 
 MSS.,  Add.  14532,  14533, 12155.  introduces  the  final  words  of  S.  Athana- 
 
 i  The  Greek  is  fiiay  (pvaiv  rod  Qeov  sius,  see  de  recta  fide  to  Arcadia  and 
 
 Adyov  o-eo-op/cai/ueVTjf,  "One  Incarnate  Marina  40  b. 
 
 Nature  of  the  Word,' '  not '  One  Nature  '"  This  and  the  next  are  fromSeverus 
 
 of  the  Incarnate  Word '  which  would  be  against  the  Catholic  John,  Bishop  of 
 
 the  Monophysite  heresy,  and  this  ex-  Caesarea. 
 
342  The  Word  God  and  man  : 
 
 FR.  AG.  jj  Bethleliem,  He  was  called  a  Nazarene  because  of  His 
 „  abidance  and  growing  up  tbere  :  so  [is  He  called]  man  ° 
 „  too,  because  He  sojourned  in  man.,, 
 
 and  S.  Cyril  against  these  things  says  thus 
 
 Silly  and  childish  and  old  womanish  is  the  speech,  for 
 not  as  from  a  city  one  is  called  citizen  or  countryman,  so 
 by  reason  of  dwelling  in  a  man,  is  the  Word  being  God 
 called  man. 
 
 13 
 
 as  also  Theodore  Archbishop  of  Mopsuestia  who  in  his  craft  had  done  this, 
 the  wise  Cyril  blaming,  in  his  book  against  him  thus  wrote, 
 
 Cyril.  But  he  thinks  that  he  has  said  something  clever, 
 for  he  affirms  that  it  is  right  that  the  body  should  be 
 honoured,  i.  e.  the  man,  for  he  (I  suppose)  blushes  to  call  it 
 by  the  appellation  of  Son,  and  to  call  the  Word  by  that  of 
 Body.  The  Union  therefore  consists  in  titles,  and  an  as- 
 semblage of  mere  names  :  but  in  truth  the  Mystery  is  utterly 
 repudiated. 
 
 The  °  same  Cyril  against  Theodore. 
 
 But  he  with  mouth  wide  open  and  reins  of  blasphemy 
 see  below  let  loose  says  that  Christ^s  holiness  was  imperfect^  and  did 
 359.     '     not  reach  its  height  ere  the  Spirit  in  the  form  of  a  dove 
 
 had  come  down  upon  Him.     Why  was  He  not  Perfect? 
 
 full  surely  one  who  is  imperfect  cannot  be  without  sin,  yea 
 
 n   The    following    passage   from    S.  hibited  His  own  flesh  in  semblance.    For 
 
 Athanasius  against  Apollinarius  will  il-  God  does  not  shew  forth  the  beginning 
 
 lustrate  what  suggested  to  Theodore,  in  of  His  Generation  from  Nazareth  ;  but 
 
 opposing  Apollinarians,  to  err  thus  sor-  God  the  Word  Who  existed  before  the 
 
 rowfully.     S.  Athanasius  says,  "  Tell  ages,  appeared  man  out  of  Nazareth, 
 
 me  therefore  how  ye  say  that  God  was  born  of  Mary  the  Virgin  and  of  the 
 
 made  of  Nazareth  ?  is  it  as  declaring  a  Holy  Ghost  [compare  '  Man  of  the  Holy 
 
 beginning  of  generation  of  the  Godhead,  Ghost  and  the  Virgin,'  m  S.  Augustine 
 
 like  Paul  of  Samosata,  or  denying  the  on  S.  John  hom.  Ill  fin.  p.  998  O.T.], 
 
 generation  in  the  flesh,  like  Marcion  and  in  Bethlehem  of  Judaea  of  the  seed  of 
 
 the  rest  of  the  heretics?  not   walking  David  and  Abraham  and  Adam,  as  it  is 
 
 after  the  Gospel  standard  but  chusing  to  written  ;  taking  all  from  a  Virgin  what- 
 
 speak  out  of  your  own  ?  for  therefore  do  ever  from  the  beginning  God  moulded 
 
 ye  say   that  God  has  been  born  of  a  and  made  without  sin  unto  the  subsis- 
 
 Virgin  and  not  God  and  man  after  the  tence  of  man."     S.  Ath.  against  Apoll. 
 
 Gospel  standard:   lest,   confessing  the  ii.  5.  t.  i.  943  c  d. 
 
 birth  of  the  flesh  ye  should  say  it  was  °  This  piece  is   supplied   m  a   latin 
 
 a  natural  birth,  speaking  truth,  but  ye  translation  by  Card.  Mai :  seeMigneix. 
 
 say  that  God  was  born,  and  that  He  ex-  1451.  n.  24. 
 
Holy  and  healeth.  343 
 
 one  who  is  believed  to  be  in  part  holy  is  tliougbt  to  be  in  theod.1, 
 another  part  infirm.  Besides  what  is  that  defect  which  (as 
 the  opponent  asserts)  the  Holy  Ghost  supplied,  that  the 
 other  part  too  might  be  perfect  and  might  break  the  devil's 
 onset  ?  Yea  and  not  only  is  He  Holy  and  verily  most 
 perfect  but  also  endued  with  full  power  who  used  to  heal 
 sorrows  and  every  sort  of  infirmity. 
 
 Cyril  of  holy  memory  from  the  first  book  of  what  he  wrote  against  Theodore  p. 
 
 THEODORE. 
 
 „  If  any  like  to  call  both  God  the  Word  Sou  of  God  son 
 „  of  David  in  an  improper  sense  on  account  of  God  the 
 „  Word^s  temple  which  is  forth  of  David,  let  him  name 
 ,,  him  too  which  is  of  the  seed  of  David,  Son  of  God ;  let 
 „  him  so  style  him  by  grace  not  by  nature,  not  ignorant  of 
 „  his  natural  ancestors,  nor  perverting  order  and  calling 
 „  Him  Who  is  Unembodied  a  body  also ;  and  Him  that  is 
 „  before  the  ages  forth  of  God  forth  of  David  too,  and  that 
 „  He  suS'ered  and  is  Impassible  '^.  A  body  is  not  incor- 
 „  poreal,  what  is  from  below  is  not  from  above,  what  is 
 „  before  the  ages  is  not  out  of  the  seed  of  David,  what  suf- 
 j,  fered  is  not  Impassible,  nor  are  those  things  directed  to 
 „  the  same  understanding :  what  belong  to  the  Body  are 
 
 P  This  and  the  following  extracts  are  the  Incarnation,  in  fifteen  books,  &  the 
 from  the  collection  prepared  for  the  fifth  four  books  against  Apollinarius  (Leon- 
 General  Council,  and  read  in  its  fifth  tius,book3ubisuprapp.695,G96:  Cone, 
 collation.  It  was  in  preparation  for  this  vi.  43  &c).  The  Council  further  cites 
 Council  that  Facundus  Bishop  of  Her-  yet  another  treatise:  The  same  from  the 
 maeum  (quoted  above  p.  337)  had  writ-  book  against  the  Synousiasts  or  Apolli- 
 ten  his  work,  and  no  doubt  John  of  Cae-  yiarists,  which  blessed  Cyril  put  forth  and 
 sarea's  vast  array  of  extracts  were  pre-  answered  {\h.  54,  see  below  p.  345  and 
 pared  for  the  same  purpose.  note  s:  so  Pope  Pelagius  II  in  his  Letter 
 
 1  Thus  far  is  given   by  Leontiiis  of  to  Elias  of  Aquileia  and  other  bishops 
 
 Byzantium  as  Diodore's.    After  a  num-  in  Istria.  Cone.  vi.  209).    Leontius  does 
 
 ber  of  extracts  of  Theodore,   Leontius  not  (as  far  as  I  see)  cite  this  last,  but  is 
 
 gives  five,  which  he  attributes  to  Dio-  it  a  part  of  the  treatise  whence  Leontius 
 
 dore  with  the  title,  The  same  Diodore  out  does  cite  five  pieces  as  Diodore  out  of  book 
 
 of  Book  1  asainst  the  Synousiasts.     This  1  against  the  Synousiasts  ?  of  these  five, 
 
 is  the  fourth  of  them.  '  (Against  Nesto-  the  first  is  by  Mercator  too  (p.  350  Bal.) 
 
 riansandEutychiansBook3inGallandi,  attributed   to    Diodore  (Mercator   does 
 
 xii.  697.)    Leontius'  translation  is  a  dif-  not  mention  what  book  he  extracted  it 
 
 ferent  one  from  that  cited  before   the  from),  the  second  is  at  p.  347,  the  third 
 
 fifth  Council.  Gallandi  assigns  to  Leon-  at  p.  344,  the  fourth  here,  a  piece  of  the 
 
 tins  the  date  about  A.D.  610,  nearly  60  fifth  is  by  S.  Cyril  (p.  333)  attributed  to 
 
 years  later  than  the  Council.     The  fifth  Diodore,  while  he  attributes  2,  3,  4  to 
 
 Council  and  Leontius  agree  in  citing  the  Theodore, 
 work  on  (or  as  Leontius  calls  it,  against) 
 
344  In  an  improper  sense,  denies  Incarnation. 
 
 FR.  AG.  ,,  not  God's  tlie  Word,  and  wliat  are  God's  tlie  Word  liave 
 „  not  the  body  as  their  seat.  Let  us  confess  the  natures 
 „  and  not  deny  the  economies.,, 
 
 S.  CYRIL. 
 
 He  who  says  that  the  economies  must  not  be  denied, 
 utterly  uproots  the  mystery  of  the  human  nature :  for  he 
 dares  to  say  that  neither  was  the  Only-Begotten  Word  of 
 God  made  man,  nor  did  He  appear  from  forth  the  seed  of 
 holy  David,  but  openly  introduces  to  us  a  pair  of  sons,  a 
 nature  uneven  and  false  in  its  name.  For  that  it  is  said  to 
 be  in  an  improper  sense,  wholly  shews  that  it  is  not  truly 
 what  it  is  said  to  be,  for  it  borrows  the  other's  name. 
 Hence  if  the  Word  of  God  be  called  man  in  an  improper 
 sense,  He  clearly  was  not  made  man.  If  he  who  is  out  of 
 the  seed  of  David  is  in  an  improper  sense  Son  and  God,  he 
 is  by  nature  and  in  truth  neither  God  nor  Son.  False 
 then  is  the  name  in  either  case  and  the  fact  is  really  un- 
 derstood to  be  that  each  is  called  what  it  is  not. 
 
 From  the  same  book. 
 
 THEODORE. 
 
 „  And  it  is  convenient  that  they  who  view  aright,  should, 
 „  when  we  are  looking  for  natural  forefathers,  call  neither 
 „  God  the  Word  son  of  David  or  Abraham  but  their  Maker  : 
 „  nor  the  body  before  the  ages  out  of  the  Father  but  the 
 „  seed  of  Abraham  and  David  born  from  Mary.  And '" 
 ,,  when  the  consideration  is  of  natural  births,  neither  is  God 
 „  the  Word  deemed  to  be  Mary's  son :  for  mortal  bears 
 „what  is  mortal  by  nature  and  a  body  like  itself.  God 
 „  the  Word  underwent  not  two  births,  one  before  the  ages, 
 „  the  other  in  the  last  times,  but  out  of  the  Father  was  He 
 „  begotten  by  Nature,  and  the  temple  which  was  born  of 
 „  Mary  He  fashioned  to  Himself  out  of  the  very  womb.,, 
 
 1"  cited  in  part  by  Leontius  under  the  collation  of  the  Council  it  stands  as,  The 
 name  of  Diodore  against  the  Synou-  sa?ne  Theodore  from  the  passages  which 
 siasts  (see  last  note),  but  in  the  fourth     S.  Cyril  answered,  t.  vi.  57. 
 
The  Son  emptied  tlioiigh  some  chide.  Indwelluuj.     345 
 
 Then  going  on  a  little  and  something  intervening,  he  theod.1. 
 said  again, 
 
 „  But  when  the  consideration  is  of  the  saving  economy, 
 „  let  both  God  be  called  man  (not  because  He  became  so,  but 
 „  because  He  assumed  it),  and  man  God,  not  as  though  he 
 „  had  become  uncircumscribed  nor  every  where  existent, 
 „  for  the  body  was  subject  to  touch  even  after  the  resur- 
 „  rection,  and  so  was  taken  up  into  Heaven  and  so  will  come 
 „  as  it  was  taken  up.  „ 
 
 CYRIL. 
 
 Lo  plainly  and  manifestly  is  he  borne  against  the  Divine 
 Scripture,  he  repudiates  the  mystery  of  Christ  and  as  it 
 were  chides  God  the  Word  Who  for  us  was  pleased  to 
 suffer  emptiness,  and  seems  to  grieve  that  He  was  made 
 man.  For  he  utterly  takes  away  the  Incarnation  and  lifts 
 himself  against  the  Unspeakable  Wisdom,  ail-but  saying 
 in  Jewish  mode  to  Christ  the  Saviour  of  us  all.  For  a  good  s,  John 
 work  we  stone  Thee  not  hut  for  hlasphemy,  that  Thou,  a  man,  '  ' 
 makest  Thyself  God.  Let  him  hear  Him  then  saying  openly. 
 If  therefore  I  do  not  the  ivorks  of  My  Father  believe  Me  not,  lb.  37, 38. 
 if  I  do  though  ye  believe  not  Me  believe  My  Works.  For 
 while  he  knows  that  the  Word  of  God  used  Divine  Might 
 and  Power  even  when  He  appeared  as  man,  he  denies  that 
 He  is  God  and  says  that  He  rather  dwelt  in  a  man,  in  order 
 that  the  Word  of  God  might  set  forth  to  us  a  man  to  be 
 worshipped  and  who  is  honoured  with  the  mere  name  of 
 Godhead  ;  he  is  convicted  therefore  of  being  utterly  igno- 
 rant of  the  might  of  Christ^ s  Mystery. 
 
 Theodore  fi"om  the  same  book. 
 
 ,,'^But  if  (he  says)  it  were  flesh  which  was  crucified, 
 „ '  how  does  the  sun  turn  away  his  rays,  and  darkness  and 
 
 s  In  these  first  words  Theodore  is  cit-  Vmarians  which  the  Messed  Cyril  both 
 ingan  Apollinarian  objection  :  compare  put  forward  and  answered,  t.  vi.  p.  54. 
 with  the  passage  S.  Cyril's  words  against  ed.  Col.  S.  Cyril's  citation  of  it  and 
 Nestorius,  above  pp.  175,  176.  This  reply  comes  further  on  in  the  fifth  col- 
 whole  passage  is  cited  in  the  fom-th  col-  lation  p.  69  Col.  and  beng  a  startling 
 lation  of  the  Council  amid  otherextracts  passage,  part  of  it  is  cited  (as  n.  29)  in 
 of  Theodore  with  an  allusion  to  this  work  Pope  Vigilius'  constitutum,  Cone.  v. 
 of  S.  Cyril  in  its  title,  The  same  from  ISS-l. 
 his  hook  against  the  Synousiasts  or  Apol- 
 
346  The  Son  united  to  flesli  as  tJte  Bible  says. 
 
 FR.  AG.  „  •  earthquakes  overpower  tlie  whole  earth  and  were  the 
 xx^i^"l  »  '  I'ocks  rent  and  the  dead  arose  ?'  What  then  do  they  say 
 „  of  the  darkness  that  happened  in  Egypt  in  the  time  of 
 „  Moses,  not  for  three  hours  but  for  three  days  ?  what  of 
 „  the  other  miracles  which  were  wrought  through  Moses 
 „  and  through  Jesus  the  son  of  Nave  who  made  the  sun 
 „  stand,  which  sun  under  king  Ezechias  even  went  back 
 ,,  against  nature  ?  and  of  the  remains  of  Eliseus  which 
 J,  raised  a  dead  man  ?  For  if  what  things  befell  in  the  time 
 ,,  of  the  Cross  shew  that  God  the  Word  suffered,  and  they 
 J,  allow  not  that  the  things  were  wrought  for  the  sake  of 
 „  a  man :  the  things  too  which  happened  in  the  time  of  Moses 
 „  for  the  sake  of  Abraham's  race  and  those  in  the  time  of 
 „  Jesus  son  of  Nave  and  of  king  Ezechias  will  not  be.  But 
 „  if  those  miracles  were  wrought  for  the  sake  of  the  people 
 „  of  the  Jews,  much  more  those  on  the  cross  for  the  sake 
 „  of  God  the  Word's  temple.,, 
 
 Cyeil. 
 
 Jer.  ii.  12.  The  ^  heaven  is  astonied  for  this  arid  has  quaked  exceeding 
 vehemently,  saith  the  Lord.     0  wickedness  past  endurance  ! 
 
 Ps.  Ixxv,  Q  tongue  that  speaks  iniquity  against  God  and  mind  that 
 lifteth  iijy  its  horn  on  high  !  seems  it  little  to  thee  that  the 
 Lord  of  glory  is  fixed  to  the  wood  ?  Whom  thou  sayest  is 
 neither  true  Son  nor  God,  but  we  believe  that  He  is  truly 
 Son  and  God,  Creator  and  Maker  of  all  things.  For  nei- 
 ther was  God  the  AVord  Which  is  out  of  God  the  Father 
 man  simply  but  in  human  form,  not  suffering  translation 
 or  change  into  flesh,  but  rather  united  thereto  according 
 to  the  faith  of  the  holy  Scriptures.  He  it  is  Who  suffered 
 in  the  flesh  and  hung  on  the  wood,  wrought  miracles  in 
 Egypt,  manifesting  His  glory  through  the  all-wise  Moses. 
 
 *  This  piece  is  also  preserved  in  Syriac  The  same  from  the  first  Book  of  what  he 
 
 by  Severus,  in  his  treatise  against  John  wrote   against    Theodore  of  Mopsuestia 
 
 the  Grammarian  in  the  British  Mu-  fighting  against  God. 
 seum  MS.  12157  fol.  215  with  the  title, 
 
Christ  Son,  Who  saved  us,  or  our  faith  in  a  man.     347 
 
 Theodore  from  the  same  book.  theod.  1. 
 
 „  Son  ^  by  grace  he  who  is  man  out  of  Mary,  by  Nature 
 ,  God  the  Word.     But  what  is  by  grace  is  not  by  nature 
 ,  and  what  is  by  nature  is  not  by  grace.     There  are  not 
 ,  two  sons.     Be  these  enough  for  the  body  which  is  of  us, 
 ,  sonship  by  grace,  glory,  immortality,  whereby  it  is  made 
 ,  the  Temple  of  God  the  Word ;  be  it  not  raised  above  its 
 ,  nature  and  let  not  God  the  Word  in  place  of  the  thanks - 
 ,  giving  due  from  us  be  wronged.    And  what  is  the  wrong  ?  see  state- 
 ,  to  combine  Him  with  a  body  and  to  suppose  that  He  Apollin- 
 ,  needed  a  body  for  perfect  sonship.     Nor  does  God  the  rors"be- 
 ,  Word  Himself  please  that  He  should  be  David's  son,  but  J^^J^/b.^'^ 
 ,  lord ;  but  that  the  body  should  be  called  son  of  David, 
 ,  He  not  only  does  not  grudge  but  even  came  for  this  very 
 ,  end.  „ 
 
 Cyril. 
 
 Hence  since  what  is  by  grace  is  not  by  nature  and  what 
 is  by  nature  is  not  by  grace,  there  are  not  two  sons,  accord- 
 ing to  thy  mode  of  reasoning.  He  indeed  who  is  son  by 
 grace  and  not  by  nature  is  not  truly  son,  it  remains  that 
 the  glory  of  true  Sonship  exist  in  Him  Who  is  so  by  Na- 
 ture not  by  grace,  that  is,  in  God  the  Word  Who  is  forth 
 of  God  the  Father.  Driven  out  therefore  (as  I  said)  from 
 being  and  being  called  Son  of  God  is  Clirist  Jesus  through 
 Whom  too  we  have  been  saved,  declaring  His  Death 
 and  confessing  His  Eesurrection.  For  the  Word  of  faith  Rom.x.s. 
 which  we  preach,  brings  us  to  that  confession.  Hence  our 
 faith  is  in  a  man  and  not  in  Him  Who  is  both  by  Nature 
 and  truly  Son  of  God.  For  if  he  is  true  who  says  that  he 
 obtained  the  sonship  by  grace,  he  will  be  counted  among 
 
 "  This  is  also  extant,  in  a  different  Pope  Vigilius  likewise  has  it  as  n.  45 
 
 translation,  in  LeontiusByzant.  against  in   his   Constitutiim,  t.  v.  1340.     For 
 
 Nestorius  and  Eutyches  Book  3,  with  quo,  ivhereby  it  is  made  &c.,  the  fourth 
 
 the  title,  The  same  \_Diodore~\  from  the  collation  gives  (/««a, /o/-  that,  Leontius, 
 
 same  book  [1  against  the    Synousiasts'].  et  quod,  and  that.     The  words,  ,  to  sup- 
 
 Gallandi,  Bibl.  Vet.  Patruiii,  xii.  696.  ,  pose  that  He  needs  a  body  for  perfect 
 
 see  above  p.  343  note  q.    In  the  fourth  ,  sonship, ,   belong  to  the  Apollinarian 
 
 collation  ofthe  Council  it  is  cited  with  the  error  which  Theodore  is  opposing:  the 
 
 title,  The  same  Theodore,  what  S.  Cyril  next  words  are  those  of  Theodore' sown 
 
 put  forth  and  answered,  t.  vi.  57  Col.  error. 
 
348          God  the  Son  chose  to  have  a  Body,  some  chide. 
 
 FR.  AG.  the  multitude  of  sons,  i.  e.,  ourselves,  to  whom  the  grace 
 that  is  from  above  gives  the  sonship  whereto  we  were  called 
 through  Jesus  Christ  Who  is  forth  of  the  seed  of  David  ac- 
 cording to  the  flesh.  And  the  Divine  Evangelist  will  as- 
 S.  John  sure  thee,  saying,  But  they  luho  received  Him  He  gave  them 
 autliority  to  become  the  sons  of  God,  to  them  that  believe  on  His 
 Name.  Then  how  does  he  who  has  obtained  the  rank  of 
 sonship  given  him  by  another,  avail  to  give  us  too  a  grace 
 not  his  but  acquired  and  from  without  ? 
 
 And  after  a  little.  The  Son  gave  Himself  unto  emptying 
 and,  Perfect  in  all  things,  was  pleased  to  suffer  abasement 
 and  to  undergo  birth  according  to  the  flesh  of  a  woman 
 and  was  called  Son  of  Abraham  and  David.  Thou  mar- 
 vellest  not  at  so  comely  a  plan  of  the  Economy,  yea  rather 
 thou  findest  fault  with  the  Mystery :  saying  that  the  In- 
 carnation of  the  Only-Begotten  was  a  wrong,  thou  chidest 
 the  counsel  of  God  the  Father,  thou  criest  out  too  against 
 the  Son  Himself  Who  was  pleased  to  sufier  emptying  for  thy 
 sake.  When  therefore  thou  hearest  Him  saying  to  God 
 Ps.  xl.  the  Father  in  Heaven,  Sacrifice  and  offering  Thou  wouldest 
 LXX.  not,  whole  burnt  sacrifices  and  for  sin  Thou  requiredst  not  but 
 a  Body  Thou  com,])letedst  for  Me ;  then  I  said,  Lo  I  come  {in 
 the  volume  of  the  Booh  it  is  written  of  Me)  to  do  Thy  will,  o 
 God  :  I  delight  to  do  it ;  you  will  say  that  the  Son  haply 
 thought  not  aright  of  His  glory.  For  He  chose  completion 
 of  the  Body  and  that  made  not  for  other  but  for  Himself, 
 according  to  His  own  words,  for  He  says,  A  Body  Thou 
 completedst  for  Me.  Albeit  thou  hear  Paul  saying  of  God 
 Heb.  ii.  the  Word,  Therefore  because  the  sons  partook  of  blood  and 
 flesh.  He  too  liJieivise  vjas  made  partaker  of  the  same;  and 
 S.  John  thus  the  wise  John  writes.  And  the  Word  was  made  flesh 
 ^'  '  and  tabernacled  in  us,  rise  thou  up  against  them  crying 
 out,  „  Be  He  not,  in  place  of  the  thanksgiving  due  from 
 „  from  us,  wronged.  God  the  Word  was  not  made  flesh, 
 ,  God  the  Word  was  not  truly  partaker  of  blood  and  flesh ; 
 ,  He  was  not  born  as  we  of  a  woman  after  the  flesh.  He 
 ,  was  not  called  son  of  David.  For  this  which  is  both  too 
 ,  petty  for  Him  to  be  called  and  not  according  to  His  Will, 
 
Scripture  says  su  :  Angels  and  we  worship.         349 
 
 ^Iiow  would  He  have  suffered?.  But  we,  wise  sir,  areTHEoo.l. 
 wont  to  glorify  God  the  Father  because  He  completed  a 
 Body  for  the  Son  :  and  we  say  that  the  Son  Himself  truly 
 made  flesh,  i.e.  man,  suffered  indeed  emptying  for  our 
 sakes,  and  underwent  the  low  estate  of  our  poverty,  yet 
 remained  even  thus  God  and  Yery  Son  of  God  the  Father. 
 How  then  did  He  not  please  to  be  called  son  of  David  if 
 He  were  made  man  and  that  not  against  His  will  ? 
 
 From  the  first  Book  of  Cyril  of  holy  memory  that  Christ  is  One  against 
 Theodore. 
 
 For  there  are,  there  are  who  deny  their  Eedeemer  and 
 Lord  and  say  that  He  is  not  true  Son  of  God  the  Father 
 Who  in  the  last  times  of  the  age  endured  for  our  sakes  birth 
 of  a  woman  after  the  flesh ;  but  rather  that  a  new  and  late 
 god  appeared  to  the  earth,  having  the  glory  of  sonship 
 acquired  £rom  without  just  like  us  and  boasting  as  it  were 
 in  honours  not  his  own,  so  that  it  is  just  man-worship  and 
 nothing  else,  and  some  man  is  worshipped  together  with 
 the  Holy  Tkinitt  by  us  and  by  the  holy  angels.  These 
 things  indeed  they,  exceeding  haughty  and  much-wise  in 
 the  knowledge  of  the  Divine  Scriptures  have  inserted  in 
 their  writings,  and  as  the  Lord  of  all  says  through  one  of 
 the  holy  Prophets,  Be  set  a  snare  to  corrupt  men.  ForJer.v.  26< 
 what  else  than  a  snare  and  a  stumbling-block,  is  a  tongue 
 uttering  perverse  things  and  counter  to  the  sacred  Scrip- 
 tures and  shamelessly  resisting  the  Tradition  of  the  Holy 
 Apostles  and  Evangelists  ?  We  must  therefore  repudiate 
 them  who  are  obnoxious  to  such  evil  charges  whether  they 
 are  among  the  living  or  not  :  for  from  that  which  injures 
 it  is  necessary  to  withdraw,  and  not  to  look  to  person  but 
 to  what  pleases  God. 
 
350      Incarnate  Son  Consuhstantial  to  Father  and  to  us. 
 
 THE   SAME 
 
 CYEIL 
 
 FROM  THE  THIRD  BOOK  AGAINST  THEODORE  BISHOP  OF  MOPSUESTIA 
 
 which  begins 
 
 For  burdensome,  I  suppose,  are  our  words. 
 
 Hear  therefore  from  us  too,  Understand,  O  man,  the 
 depth  of  the  Mystery,  go  along  the  straight  way  of  the  aim 
 of  the  sacred  Scriptures.  For  one  thing  and  another  is 
 Godhead  and  flesh  or  manhood,  as  far  as  regards  the 
 plan  of  their  properties.  Since  ^  how  has  the  "Word  being 
 God  been  made  as  we,  albeit  abiding  what  He  was  ?  Yet 
 grant  Him  His  flesh  by  a  Union  inseverable,  bare  Him  not 
 of  the  Veil,  for  thus  will  you  worship  One  Son,  consuhstan- 
 tial with  the  Father  Divinely,  the  Same  consuhstantial  to 
 us  too  humanly.  To  them  who  chuse  thus  to  think  will 
 Christ  turn  the  knowledge  of  the  Mystery  Himward. 
 
 For  the  nature  of  man  which  was  in  Christ  was  both 
 honoured  and  hallowed.  For  that  in  regard  to  His  Be- 
 ing He  would  neither  be  in  need  of  Baptism  nor  of  partaking 
 
 *  Of  the  extracts  of  this  last  book,  gainst  the  heretics   [Eutychians]  who 
 
 John  of  Caesarea  supplies  the  two  first,  confess  not  that  God  the  Word  is  con- 
 
 Sevems  in  his  Book  against  him,  gives  substantialwith  us  accordingto  the  flesh, 
 
 the  third,  a  rather  later  syriac  collection  "Who  is  consuhstantial  with  His  Father 
 
 the  fourth  ;  the  fifth  is  from  aMonophy-  in  His  Godhead,  and  agamst  them  who 
 
 site  treatise  against  the  Nestorians,  from  say   Two   Natures "    i.  e.    against   the 
 
 a  ninth  century  MS  ;  the  remainder  was  Catholics)  with  the  title,  Blessed  Cyril 
 
 read  before  the  fifth  Council,  except  the  Archbishop  of  Alexcmdria  from  the  second 
 
 last,  a  small  fragment  from  Facundus.  chapter  against  Theodore.     The  Manu- 
 
 ^  This  is  also  extant  in  Syriac,  in  the  script  is  itself  of  the  sixth  century.     It 
 
 MS.  12156  fol.  31  V  (quoted  by  Timothy  commences  with  a  writing  of  the  same 
 
 heretical  Bishop  of  Alexandria  and  the  Timothy  against  the  Council  of  Chalce- 
 
 first  of  the  heretical  succession,  in  his  don. 
 "  Letter  to  them  of  Constantinople  a- 
 
Born  in  the  flesh,  implies  God.    Unity  of  Person.     351 
 
 the  Holy  Grhost,  the  fact  that  He  is  Bestower  of  the  Spirit  theod.2. 
 will  be  sufficient  to  prove. 
 
 3 
 
 S.  Cyril  in  his  second  Book  against  Theodore  of  Mopsuestia, 
 
 But  I  think  that  this,  viz,  that  of  Christ  alone  the  Saviour 
 of  all  is  it  said  by  the  God-inspired  Scripture  that  He  was 
 born  in  the  flesh,  shews  that  being  God  He  was  made  in 
 our  likeness.  I  mean  something  of  this  sort :  For  no  one 
 receives  one  who  would  say  either  of  the  all-wise  Moses, 
 or  of  one  of  the  Saints  that  he  was  born  in  the  flesh  of  the 
 Jews,  or  of  a  woman  :  for  no  one  has  any  other  birth,  for  of 
 flesh  is  flesh  mother.  But  if  Christ  be  said  to  be  in  the  flesh 
 of  the  Jews,  i.  e.,  of  a  woman,  the  addition  of  m  the  flesh  has 
 some  wise  meaning  and  replete  with  declarations  of  things 
 necessary  for  the  hearers.  For  in  order  that  we  may  not 
 suppose  that  the  Nature  of  the  Word,  that  is,  His  Godhead, 
 had  a  beginning  of  being  that  It  was  in  the  flesh  and  of 
 flesh,  the  phrase  in  the  flesh  must  be  taken  cautiously  and 
 in  its  necessary  meaning.  For  being  God  by  Nature,  and 
 Very  Son  of  God  the  Father,  He  was  made  in  likeness  of 
 men  and  made  His  own  the  flesh  which  was  of  the  holy 
 Virgin. 
 
 4 
 
 for  he  wrote  thus  in  liis  second  booli  against  Theodore, 
 
 But  I  would  fain  ask  him  what  he  says  that  unity  of  comp.  p. 
 
 355 
 
 Person  is.  For  if  he  says  that  the  Only-Begotten  God  the 
 Word  Incarnate  is  One  Son,  One  will  be  the  Person  of  the 
 Son  :  but  if  he  altogether  distinguish  and  say  that  One  is 
 said  to  be  and  is  Son  in  truth,  and  one  by  grace,  and  to 
 the  One  gives  the  glory  and  the  appellation  of  Godhead 
 and  the  bare  name  alone  of  sonship  :  but  to  the  other  that 
 he  receives  it  as  from  Another  and  a  Superior,  and  One 
 so  exalted  and  in  Excellency,  as  is  God  above  man,  what 
 room  will  there  be  for  unity  of  person,  a  thing  that  I  know 
 not  how  it  is  put  forth  by  him  ? 
 
352     The  Body  quiclcens,  because  the  Body  of  the  Word. 
 
 S.  Cyril  patriarch  of  Alexandria  against  Theodore. 
 
 Since  then  'it  has  become  the  ownbody  of  the  Word  which 
 quickeneth  all/  it  too  is  quickening :  has  it  not  therefore 
 ascended  up  above  the  definitions  of  its  nature  ?  for  the 
 Word  out  of  God  the  Father  has  largely  placed  in  His 
 Body  the  operation  of  His  quickening  might,  so  that  it 
 should  have  power  to  quicken  the  dead  and  to  heal  the 
 sick  :  just  as  fire  approaching  a  vessel  of  brass  or  of  other 
 matter,  changes  it  to  its  own  might  and  working. 
 
 The  same  Cyril  from  his  second  book. 
 
 Ps.  viii.  The  words  of  Theodore.  „  What  is  man  that  Thou  art 
 „  mindful  of  him,  or  the  son  of  man  that  Thou  visitest  him  ? 
 „  Let  us  consider  then  who  the  man  is  in  regard  to  whom 
 „  he  is  astonished  and  marvels  that  the  Only-Begotten  has 
 „  deigned  to  be  mindful  of  and  visit.  Yet  that  it  is  not  said 
 „  of  every  one,  has  been  shewn  above ;  that  it  is  not  of  any 
 „  one  you  please,  this  too  is  certain.  To  omit  all  things, 
 „  let  us  take  the  Apostle^s  witness  which  is  more  trustwor- 
 „  thy  than  all  '^.  The  Apostle  therefore  writes  to  the  He- 
 „  brews  telling  of  Christ  and,  confirming  His  Person  which 
 Heb.  ii.  )i  was  not  Well  received  among  them,  thus  says.  But  a  cer- 
 ^' '  *  „  tain  one  somewhere  testified  on  this  wise  saying,  what  is  man 
 „  that  Thou  art  mindful  of  him.,  or  the  son  of  man  that  Thou 
 „  visitest  him.  ?  Thou  loweredst  him  a  little  below  the  angels, 
 ,,ivith  glory  and  honour  Thou  crownedst  hiin  and  didst  set 
 „  him  over  the  worhs  of  Thy  hands ;  Thou  didst  put  all  things 
 „  under  his  feet.   And  having  spoken  the  testimony  he  inter- 
 
 «^   Thus  far  is  given,   in   a   different  in  his  prefatory  remarks  to  tliese  citations 
 
 translation,  by  Leontius  of  Byzantium,  spealcs  of  this  work  as  hard  to  get  a  sight 
 
 against  the  Nestorians  and  Eutychians,  of.     "  For  we  hardly  and  with  great  toil 
 
 book  3,  in  Gall.  xii.  693,  with  the  title,  and  with  much  thought  have  been  able 
 
 The  same  [  Theodore  the  heretic^  from  the  to  find  liis  book  against  the  Incarnation  : 
 
 same  \_hook  or  discourse's..']'!,  e.  of  Theo-  for  they  watch  carefully  and  take  care 
 
 dore's  book  on  the  Incarnation,  wliich  not  to  communicate  his  books  to  them 
 
 was  written  in  Theodore's  earlier  life  who  are  not  taught  in  them."  ubi  supra, 
 
 (Tillemont  xii.  436)  against  the  Apolli-  p.  690.    This  }3roves  that  Leontius  did 
 
 narians  and  Arians  in  15  Books  (ib.  445,  not  get  his  citations  second-hand. 
 446),  see  above  p.  337  note  a.     Leontius 
 
Peril  of  heedless  s_peech .  353 
 
 j^preting  it  proceeded,  But  in  subjecting  all  things  He  left  theod.2. 
 
 „  nothing  not  subject :  yet  we  see  not  at  present  all  things  sub-  ^^'  ^' 
 
 ejected  to  him.     And  teaching  us  who  the  man  is,  since  it 
 
 „  was  doubtful  in  the  words  put  in  blessed  David,  he  added, 
 
 „  But  ive  see  Jesus  lowered  a  little  below  the  angels  on  account  ib.  9. 
 
 „  of  the  suffering  of  death,  crowned  with  glory  and  honour. 
 
 „  If  therefore  we  are  taught  out  of  the  Gospels  that  it  was 
 
 „  to  the  Lord  that  blessed  David  said  all  that  are  in  the 
 
 „  psalm  &c,  both  that  Thou  art  mindful,  and  Thou  visitest 
 
 „  and  Thou  loweredst  and  Thou  subjectedst ;  and  out  of  the 
 
 „  Apostle  learn  that  it  was  Jesus  of  Whom  David  speaking 
 
 „  says  both  that  He  is  mindful  of  Him  and  that  He  visited 
 
 „  Him,  yea  also  that  He  subjected  all  things  to  Him,  when 
 
 „  He  had  lowered  Him  a  little  below  the  Angels ;  cease  ye 
 
 „  now  at  last  from  your  shamelessness,  knowing  what  is 
 
 „  right.     For  '^  ye  see  (0  most  wicked  of  men)  how  vast  the 
 
 „  difference  of  natures  in  that  the  one  is  astounded  for  that 
 
 „  He  deigns  to  be  mindful  of  man  and  to  visit  him  and  to 
 
 „  make  him  partaker  of  the  other  things  whereof  He  made 
 
 „  him  partaker ;   the  other  on  the  contrary  marvels,  that 
 
 „he  hath  been  vouchsafed  to  be  a  partaker  of  so  great 
 
 „  things  above  his  nature  :  and  the  one  is  marvelled  at  as 
 
 „  bestowing  a  kindness  and  giving  great  things  and  above 
 
 „  the  nature  of  him  who  obtains  it ;  the  other,  obtaining 
 
 „  the  kindness  and  receiving  from  Him  greater  things  than 
 
 „  he  is.  „ 
 
 S.  Cykil. 
 
 Be  ye  sober  from  your  wine,  may  one  cry  to  them  who  are  Joel  i.5. 
 thus  astray.    Put,  o  man,  a  door  and  bolt  on  thy  tongue,  cease  Ecclus. 
 lifting  up  your  horn  on  high  and  speaking  unrighteousness  ps.  ix'xv.' 
 against  God.    How  long  dost  thou  insult  Christ  who  endures 
 it  ?     Keep  in  mind  what  is  written  by  Divine  Paul,  Thus  l  Cor. 
 sinning  against  the  brethren  and  smiting  their  lueah  conscience, 
 ye  sin  against  Christ.     And  to  say  something  out  of  the 
 
 "1  Compare  the  extract  quoted  from  the  46 ;  and  in  Leontius,  book  3  against  the 
 
 interpretation  of  the  eighth  psalm,  in  the  Nestorians  and  Eutychians,  the  above, 
 
 fourth  collation  of  the  Council,  t.  vi.  50  and    one,    the    same   from    the  fourth 
 
 Colet,  and  iha.t  from  the  fourth    book  book  agai7ist  Jpollinarius.  Ga.\l.  xn.69Q. 
 (igainst   the   nngodhj   Apollinarius,    ib. 
 
 i  A  a 
 
354  Christ  crucified  enthroned  worslii])])ed. 
 
 FR.  AG    prophetic  books^  Sodom  was  justified  hy  thee  :    fhou  tast 
 
 Ezek'      surpassed  the  talk  of  the  pagans,  which  they  made  against 
 
 xvi.  51.     Christ,  deeming  the  Cross  foolishness,  thou  hast  shewn  the 
 
 18.  charges  against  Jewish  pride  to  be  a  nothing.     Thou  pre- 
 
 sumest  to  lower  and  (as  far  as  pertains  to  thee)  thou  draggest 
 
 down  to  dishonour  Him  Who  sitteth  in  the  Thrones  above 
 
 and  together  with  God  the  Father  hath  the  same  seat.     For 
 
 Him  Who  rose  from  the  dead  is  it  that  the  most  wise  Paul 
 
 says  is  sitting  on  the  Thrones  of  Godhead.     For  he  said, 
 
 Heb.  viii.  We  have  such  an  High  Priest  Who  sitteth  on  the  Right  Hand 
 
 Eph.i.2l.  of  the  Throne  of  Majesty  in  the  highest,  Who  is  above  all 
 
 princedom  and  p)Ower  and  lordship  and  every  name  that  is 
 
 Phil.  ii.     named  not  only  in  this  world  hut  also  in  that  to  come  :  for  to 
 10, 11.  . 
 
 Him  every  knee  howeth  and  every  tongue  confesseth  that  the 
 
 Lord  Jesus  Christ  is  in  the  glory  of  God  the  Father.     And 
 
 who  is  He  Who  is  in  this  case  as  being  God  ?     The  same 
 
 again  explaineth  who  is  the  priest  of  His  Mysteries  :  for  he 
 
 ib.  7, 8.     said  that  He  emptied  Himself,  ivas  made  in  likeness  of  man 
 
 and  found  in  fashion  as  a  man  and  abased  Himself  made 
 
 obedient  unto  death,  yea  the  death  of  the  Cross.     Every  knee 
 
 therefore  of  heavenly  and  earthly  and  neath  the  earth  bend- 
 
 eth  to  Him  Who  bare  the  Cross :  Whom  the  adversary  cast- 
 
 inof  into  the  mere  and  alone  measures  of  the  human  nature, 
 
 says  was  accounted  worthy  of  mindfulness  and  visiting  from 
 
 God  the  Word,  when  surely  he  ought  to  know  and  mind  that 
 
 God  the  Word  was  not  another  Son  apart  and  by  Himself 
 
 from  Him  who  is  (as  he  says)  man  of  the  seed  of  David ; 
 
 but  God  the  Word  Himself  out  of  God  the  Father  was  made 
 
 as  we,  i.  e.  man,  did  not  rather  deem  worthy  of  visiting  and 
 
 mindfulness  some  other  than  He. 
 
 And  out  of  the  same  book. 
 
 Theodore. 
 
 „  Will  they  now  cease  from  their   shameless  contest  ? 
 
 „  will  they  give  over  empty  contention  blushing  before  t'le 
 
 Heb.  ii.     »  proof  of  what  has  been  said  ?  for  he  said.  Bringing  many 
 
 ^^'  ,,  sons  unto  glory.     Lo  therefore  the  Apostle  co-numbering 
 
God  mo.de-man.  356 
 
 „  in  the  rank  of  sonship  with  the  rest  the  man  that  was  theod.2. 
 
 „  assumed  not  for  that  he  partakes  of  sonship  in  like  man- 
 
 „  ner  as  they,  but  in  regard  that  he  assumed  in  like  man- 
 
 „  ner  the  grace  of  sonship,  the  Godhead  alone  possessing 
 
 „  sonship  by  Nature  ^     For  it  is  certain  that  the  glory  of 
 
 „  sonship  is  in  him  specially  beyond  others  on  account  of 
 
 „  the  Unity  that  he  has  with  Him.     Whence  in  the  very 
 
 „  word  too  that  means  Son,  he  too  is  in  like  manner  in- 
 
 „  eluded.     But  they  ^  argue  with  us,  If  ye  say  two  things 
 
 „  perfect,  we  shall  surely  be  also  saying  Two  sons.     But  lo 
 
 „  he  is  called  son  too  by  himself  in  the  divine  Scripture, 
 
 „  without  the  Godhead,  co-numbered  with  the  rest  of  men, 
 
 „  and  we  do  not  say  Two  sons.     But  One  Son  there  rightly 
 
 „  is  in  our  confession,  seeing  that  division  of  natures  must 
 
 „  needs  remain  and  union  of  person  be  kept  indissoluble. 
 
 Cyril. 
 
 Fie  the  madness  !  He  knew  not  the  manifold  depth  of 
 the  mystery  of  Christ  who  has  trusted  in  words  so  cold  and 
 childish.  But  that  he  no  wise  understandeth  the  force  of 
 the  Scripture  proposed,  but  leaveth  the  right  way  and  goes 
 ofi"  again  to  the  wicked  aim  put  forth  by  himself,  we  forth- 
 with teach.  For  that  before  all  things  his  aim  is,  to  want 
 to  prove  that  a  mere  man  is  co -seated  with  the  Father  and 
 to  be  worshipped  as  God  by  every  creature,  himself  shall 
 come  in  as  witness.  For  numbering  Him  with  those  who 
 are  sons  by  grace  and  the  multitude  of  men,  he  argues  that 
 the  Godhead  of  the  Word  has  alone  the  glory  of  true  son- 
 ship,  all  but  finding  fault  with  Him  Who  for  our  sakes 
 was  pleased  to  suffer  emptying  :  or  haply  even  casting  his 
 own  base  madness  on  the  disciple  who  says,  And  the  Word  ?•  ^°^° 
 
 e  Thus  far  is  cited  in  the  fourth  col-  accused  their  opponents  of  holding  two 
 lation  of  the  Council,  as  from  the  inter-  sons,  see  S.  Gregory's  complaint  of  it, 
 pretation  of  the  Epistle  to  the  Hebrews,  below  p.  363  ;  Theodore's  (who  was  ac- 
 t.  vi.  57  Col.,  also  by  Pope  Vigilius,  t.  cused  of  it  with  real  reason),  above  p. 
 V.  1341  :  the  whole  passage  by  Leontius  337,  note  a  and  here.  The  objection  it- 
 of  Byzantium,  against  the  Nestorians  self  is  stated  in  S.  Athanasius  against 
 and  Eutychians,  with  the  title, /row  </(e  ApoUinai-ius,  ,  that  two  perfects  can- 
 same  [twelfth']  Book,  i.  e.  on  the  Incar-  ,  not  make  one  whole, ,  see  below  p.  363 
 nation.    Gall.  xii.  694.  note  b. 
 
 f  they,  i.  e.  the  Apollinarians,  who 
 
 Aa2 
 
1. 
 
 356  Eeference  says  One  Son,  makes  Two, 
 
 .  was  made  Jlesh.  We  must  know  therefore  that  althougli 
 lie  somewhere  says  one  and  not  rather  two  sons,  casting 
 out  altogether  him  who  (as  he  says)  is  of  the  seed  of  David 
 from  being  God  and  Son,  he  refers  the  glory  of  true  son- 
 ship  to  only  Grod  the  Word  Who  is  forth  of  God  the  Father. 
 This  is  nought  else  (as  I  said)  than  not  to  take  on  Him  the 
 measure  of  human  nature,  but  utterly  to  destroy  the  Eco- 
 nomy whereby  we  were  both  saved  and  have  passed  from 
 death  and  sin  and  have  laid  down  the  yoke  of  the  devil's 
 oppression. 
 
 Theodore  from  the  same  book. 
 
 „  Let  none  be  deceived  by  the  craft  of  the  questionings. 
 Heb.  xii.  „  For  it  were  a  wicked  thing  to  put  down  so  great  a  crowd 
 „  of  witnesses  (as  the  Apostle  said)  and,  deceived  by  cunning 
 „  questionings,  to  join  the  side  of  the  opponents.  But  what 
 „  are  the  questions  which  they  artfully  ask  ?  '  Is  Mary 
 „  mother  of  man  or  God's  mother  ?'  and, '  Is  He  Who  was 
 „  crucified,  God  or  man  ? '  But  of  that  there  has  been  a 
 „  clear  solution  in  these  things  which  we  have  said  before 
 „  in  the  replies  which  were  made  to  the  questions :  never- 
 „theless  let  that  be  said  even  now  which  one  ought  to 
 „  briefly  reply  in  order  that  no  occasion  be  left  them  for 
 „ their  cunning.  WhenS  therefore  they  ask,  'Is  Mary 
 „ mother  of  man  or  God's  mother?'  let  answer  be  made 
 „  them,  Both ;  one  from  the  nature  of  the  thing,  the  other 
 J,  by  reference.  For  she  is  mother  of  man  by  nature,  be- 
 „  cause  he  was  man  in  the  womb  of  Mary,  who  also  pro- 
 „  ceeded  thence  :  but  mother  of  God  because  God  was  in 
 „  the  man  who  was  born,  not  circumscribed  within  him  by 
 „  Nature,  but  in  him  in  the  affection  of  the  will.  Hence 
 J,  it  is  right  to  reply.  Both,  but  not  in  like  wise.  For  not 
 „  as  man  took  in  the  womb  a  beginning  of  his  being,  did 
 „  God  the  Word  too,  for  He  was  before  every  creature. 
 „  Hence  it  is  right  that  both  be  said,  each  according  to  their 
 „  proper  notion. 
 
 e  From  here  do^vn  to,  in  the  affection  in  his  Constitution  (v.  1340) :   also  by 
 
 of  the  will  is  cited  in  the  fourth  collation  Leontius,  a,s  from  the  fifteenth  book,  i.  e. 
 
 (vi.  57  Colet)  as  from  the  twelfth  book  on  (or  as  Leontius  calls  it  againiit)  the 
 
 on  the  Incarnation,  and  by  Pope  Vigilius  Incarnation.     Gall.  xii.  695. 
 
Indivelling  ours,  the  Word  incarnate  God  the  Son.     357 
 
 „  The  same  answer  is  to  be  made  if  they  ask, '  AVas  God  theod.2. 
 „  crucified  or  man  ? '     Both,  but  not  in  like  wise  :  for  the 
 ,,  one  was  crucified,  as  both  undergoing  the  Passion  and 
 „  fastened  to  the  wood  and  holden  of  the  Jews ;  the  other 
 „  because  He  was  with  him  after  the  reason  given  above.,, 
 
 And  forthwith  he  goes  on  adding  hereto  that  man  having 
 God  indyelKng  him  was  crucified. 
 
 S.  Cyril. 
 
 What  are  you  saying,  o  mighty  man  ?  was  the  holy  Vir-  comp. 
 gin  mother  of  God  because  God  was  in  what  was  born  of  ^'  "'  * 
 her,  indwelling  in  mere  good-pleasure  of  the  will  ?  dost 
 thou  call  that  union  ?  then  when  the  Word  being  God 
 makes  His  habitation  in  ourselves  too  (for  He  dwells  in 
 the  souls  of  the  saints  through  the  Holy  Ghost),  dost  thou 
 confess  that  in  like  wise  ourselves  too  have  union  with  Him  ? 
 Where  then  will  any  one  see  the  marvel  of  the  mystery  of 
 Christ  ?  For  so  long  as  God  the  Word  is  believed  to  have 
 been  made  man  as  we,  truly  marvellous  is  the  Mystery  and 
 one  will  wonder  at  it  deservedly  and  intensely  '*;  but  if  He 
 be  said  to  dwell  in  a  man  in  mere  good-pleasure  of  the  will, 
 the  fact  of  the  economy  has  another  plan.  For  we  have 
 been  vouchsafed,  as  I  said,  grace  of  this  kind,  who  are  re- 
 splendent with  the  faith  Him-ward.  For  no  one,  I  suppose, 
 will  say  that  not  of  His  own  will  is  He  within  us ;  rather 
 of  His  own  will,  i.  e.  after  His  own  inherent  will  had  He 
 good-pleasure  towards  us. 
 
 Yet  neither  do  we  say  that  God  the  Word  Who  is  con- 
 substantial  with  the  Father,  has  the  beginning  of  His  Be- 
 ing from  the  flesh  of  the  holy  Virgin '  (for  with  Him  was 
 He  ever  existent),  but  rather  we  know  that  He  was  made 
 man  as  we. 
 
 Therefore  rightly  will  the  holy  Virgin  be  called  by  us 
 Mother  of  God  rather  than  mother  of  man,  since  surely 
 '  she  hath  borne  Christ  according  to  the  flesh. ^ 
 
 h  see  above  Scholia  §§  19,  20,  pp.  follow  if  the  holy  Virgin  were  to  be 
 
 208,  209;  also  de  Recta  fide  to  Arcadia  called  Mother  of  God,  and  S.  Cyril's 
 
 and  Marina  p.  72  c  d  122  e.  reply  in  Book  1  §  1  against  Nestorius, 
 
 '  see  Nestorius  urging  that  this  would  above  pp.  7 — 10. 
 
358  God  the  Son  brouglit  into  tlie  world. 
 
 FR.  AG.       A7icl  after  more.     For  when  this  was  put  forth  for  expla- 
 Heb.  i.  6.  nation,  viz.  When  He  hringeth  in  the  First-Begotten  into  the 
 world,  He  saith,  And  let  all  the  Angels  of  God  luorship  Him, 
 he  writes  again  thus, 
 
 Theodore, 
 
 „Who  then  is  He  Who  is  brought  in  into  the  world 
 „  and  commences  His  reign,  wherefrom  it  results  that  He 
 „  is  also  worshipped  by  the  Angels  ?  For  one  will  not 
 „  madly  say  that  God  the  Word  was  brought  in  Who  made 
 „all  things  when  they  were  not,  bestowing  on  them  through 
 „  His  unspeakable  might  that  they  should  be.,, 
 
 S.  Cykil. 
 
 Oallest  thou  it  then  madness,  to  chuse  to  think  aright 
 and  to  keep  in  mind  the  true  and  right  and  unmixed  Faith  ? 
 since  surely  one  would  say  and  that  deservedly  that  they 
 are  words  full  of  impiety  which  deny  that  the  Only-Begot- 
 ten Word  of  God  was  brought  in  by  God  the  Father  into 
 the  world  when  He  was  made  man.  For  He  Who  by  Na- 
 ture and  diversity  is  superior  to  all,  seeing  He  is  their 
 Creator  and  is  Essentially  as  greatly  superior  to  them,  as 
 is  the  thing  made  less  than  its  Maker,  entered  into  the 
 world  when  He  was  made  a  part  of  it  ^,  in  that  He  appeared 
 man. 
 
 And  after  a  little.  But  I  marvel  that  the  opponent  should 
 have  written  that  Jesus  too  would  never  have  been  ac- 
 counted worthy  of  connection  with  God  the  Word  had  He 
 not  first  been  rendered  spotless  through  the  anointing. 
 For  first  of  all  he  is  openly  severing  and  distinguishing, 
 saying  outright  Two  sons  :  nest  let  him  say,  when  He  was 
 (as  he  terms  it)  made  spotless  and  attained  connection  with 
 God  the  Word,  was  it  from  the  very  womb,  or  when,  in 
 His  thirtieth  year,  He  came  to  the  Jordan  and  sought 
 John's  baptism  ?    If  He  were  holy  from  the  womb,  how 
 
 k  See  above,  pp.  52, 92, 189,  also  p.  324    linarians  as  to  the  Incarnate  Son  being 
 note  c,  where  S.  Athanasius   speaTks  of    in  any  way  "a  part  of  the  world." 
 tlie  great  dread  on  the  part  of  the  Apol- 
 
God  the  Son  hicarnate,  Jesus^  o)Le  Son.  859 
 
 does  he  say  that  He  was  made  holy  and  not  rather  that  He  theod.2. 
 was  so  ?  For  in  that  He  is  said  to  be  made  so,  it  is  quite 
 necessary  to  understand  that  He  was  not  what  He  was 
 made.  But  if  He  Avere  holy  always,  and  was  not  so  made 
 in  time,  how  does  he  say  that  the  Spieit  soared  down  upon 
 Him  and  shewed  that  He  was  worthy  of  the  connection  and 
 added  to  Him  what  He  lacked  ?  For  this  too  he  has  put 
 in  his  other  books.  For  what  was  it  that  was  at  all  lacking 
 to  Him  unto  sanctification  from  the  very  womb,  yea  rather  see  above, 
 and  before  Birth  after  the  flesh,  to  Him  Who  is  holy  and 
 spotless  and  sanctifieth  the  creature  ?  When  therefore  he 
 says  that  Jesus  would  not  have  been  counted  worthy  of 
 connection  with  God  the  Word  except  He  had  first  been 
 rendered  spotless,  he  is  indicting  very  many  accusations 
 against  his  empty  talk.  For  first  of  all  he  unbecomingly 
 says,  been  counted  ivorthy  :  next  he  severs  into  another  son 
 apart  Him  Who  is  forth  of  the  seed  of  David,  whom  he 
 shamelessly  maintains  is  called  Jesus  apart  by  Himself. 
 Further,  to  say  that  He  was  made  spotless,  as  if  at  one  time 
 He  were  not  so,  this  too  has  very  great  blasphemy.  For 
 God  the  Word  united  from  the  very  womb  to  His  own  flesh 
 was  One  Son  and  thus  also  s^^otless,  the  Holy  of  holies,  and 
 giving  of  Kis  fidness  the  Spirit  not  only  to  men  but  also  S.  John 
 to  the  rational  powers  above  and  in  Heaven. 
 
 And  after  a  little, 
 
 TflEODOEE. 
 
 „  Manifoldly  and  in  many  modes  of  old  spake  God  to  the  Heb.  i.  l. 
 „  fathers  in  the  Prophets,  in  these  last  days  He  spake  to  us  in 
 „  His  Son.  For  through  the  Son  He  spake  to  us  :  and  it  is 
 „  clear  that  he  is  speaking  of  the  man  ^  who  was  assumed. 
 „  For  to  ivhich  of  the  Angels  ever  said  He,  My  Son  thou  art,  lb.  5. 
 „  I  to  day  begat  thee  ?  None,  he  says,  hath  He  made  par- 
 „  taker  of  the  Son's  dignity.  For  in  this  that  He  said,  I 
 „  begat  Thee,  He  gave  as  it  were  through  it  a  participation 
 
 '  These  few  first  words  are  cited  by    title,  the  same  from  the  sa?)ie  [twelfth  book 
 Leontius  of  Byzantium,  Book  3  against    o?i  the  Incarnation^,     Gall.  xii.  694. 
 the  Nestorians  and  Eutychians,  with  the 
 
360      Some  baptized,  yea  even  teacher's,  have  gone  astray. 
 
 FR.  AG.  „  of  sonship,  yet  this  wTiicli  has  been  said  is  openly  shewn 
 „  to  have  nothing  at  all  to  do  with  God  the  Word.,, 
 
 S.  Cteil. 
 
 Verily  in  his  discourses  too  which  he  made  to  them  who 
 were  to  be  baptized,  the  same  Theodore  again  said,  „But 
 „  this  testimony  we  found  not  out  of  our  ownselves,  but 
 „  were  taught  it  out  of  the  Divine  Scripture,  seeing  that 
 Rom.  ix.  ,,  blessed  Paul  thus  saith,  Forth  of  whom  is  Christ  after  the 
 „ flesh  Who  is  God  over  all,  not  that  He  is  forth  of  the  Jews 
 „  and  according  to  the  flesh  Who  is  God  over  all,  but  he 
 „  used  the  one  term  to  point  out  the  human  nature,  which 
 „  he  knew  was  of  the  stock  of  Israel,  the  other  to  shew  the 
 „  Divine  Nature  which  he  knew  was  over  all  and  king  of 
 
 nil  ni 
 „aij     .„ 
 
 Isa.  xlii.  Hear  ye  deaf  and  see  ye  blind,  cried  aloud  one  of  the 
 saints  to  them  of  the  blood  of  Israel :  but  I  think,  and  de- 
 servedly, that  this  belongs  to  them  who  have  not,  or  who 
 
 2  Cor.  iv.  will  not  understand  aright  the  mystery  of  Christ.  For  the 
 god  of  this  vjorld  hath  blinded  the  understandings  of  the  unbe- 
 lievers, and  they,  not  having  the  Divine  and  intellectual  light 
 in  heaxt  and  mind,  have  deservedly  gone  astray.  But  if 
 some  who  are  somehow  or  other  holden  in  like  diseases, 
 
 i.e.  bap-  have  been  enlightened,  yea  rather  even  co-numbered  with 
 the  Doctors,  what  else  will  one  cry  to  them  than  this  which 
 
 Hos.  V.  1,  has  been  said  by  God  through  one  of  the  holy  Prophets,  For 
 
 LXX.  y&  ofire  become  a  snare  of  a  watchtower  in  your  visitation  and 
 as  nets  spread  out  in  a  prop  "  which  the  hunters  have  pierced 
 through  ?  For  they  who  ought  to  be  of  the  greatest  profit 
 to  those  under  them,  they  have  been  a  snare  and  a  net  and 
 a  stumbling  block  and  pitfall  of  hades.  And  thus  I  say 
 marvelling  exceedingly  and  unable  to  see  whereunto  tends 
 the  opponent's  aim.     For  he  confessed  in  plain  terms  that 
 
 ">  In  the  fourth  collation  of  the  Coun-  meaning  he  attached  to  it.    The  Hebrew 
 
 cil,  are  seven  citations  of  Theodore /row  has  Tabor,  which  the  LXX.  here  trans- 
 
 his  hook  to  them  thai  are  to  he  baptized,  late  Irafivpwv,  and  so  S.  Cj'ril  quotes 
 
 viz,  35,  36,  37,  38,  39,  41,  42  (t.  vi.  55  the  verse  elsewhere :   but  he  knew  its 
 
 Col.),  but  none  of  these  are  identical  meaning,  for  in  his  commentary  on  the 
 
 with  the  one  here  quoted  by  S.  Cyril.  words,  he  says  that  it  is  a  very  conspicu- 
 
 n  statumine.     I  do  not  know  how  the  ous  mountain  in  Galilee. 
 Latin  translator  got  this  word,  nor  what 
 
Nestorlus  followed  Theodore  amiss,  Theodore's  wrUiiujs.  3G1 
 
 God  the  Father  spake  to  us  through  the  Son,  yet  says  that  theod.2. 
 that  Son  is  the  man  who  was  assumed,  who  has  no  share  ahove  p. 
 with  God  the  Word  in  regard  to  what  was  said.     How 
 therefore  is  not  the  slander  against  the  blessed  Paul,  yea 
 rather  the  accusal  of  the  Truth  itself  manifest  to  all  ?  for 
 not  thus  did  the  Apostle  who  has  the  Holy  Ghost  under- 1  Cor.  vii. 
 stand  it.     But  the  opponent  is  again  turning  aside  right 
 doctrine  to  his  own  pleasure. 
 
 From  the  second  book  of  Cyril  Bishop  of  Alexandria  that  One  is  Christ 
 against  Theodore. 
 
 That  the  ungodly  Nestorius  desired  to  follow  the  doc- 
 trines of  Theodore,  does  not  acquit  him,  rather  it  will  thence 
 work  a  deeper  charge  against  him.  For  when  he  might 
 have  taken  hold  of  the  right  words  and  spotless  discourses 
 of  the  holy  Fathers  on  the  Godhead,  he  thinks  fit  to  prefer 
 a  lie  to  the  truth.  For  he  let  alone  what  was  theirs,  he 
 chose  rather  to  cleave  to  what  was  base  and  to  delight  him 
 in  such  perverted  words.  That  this  man  therefore  who 
 hath  such  aim  and  madness,  should  have  leapt  down  here- 
 to, one  may  I  think  blame  him  and  deservedly.  For  he 
 ought,  he  ought  to  have  remembered  the  most  holy  Paul 
 who  clearly  writes  to  us,  Be  ye  wise  money-changers,  prove  iThes.v, 
 all  things,  hold  fast  that  which  is  good,  keep  ye  from  every  ^^'  ^^' 
 kind  of  evil.  Which  thing  we,  wout  to  do  and  hastening  to 
 imitate  assayers  of  coin,  repudiate  those  base  and  counter- 
 feit doctrines,  and  receive  full-gladly  all  which  shine  forth 
 with  the  clear  beauty  of  truth.  But  again  let  our  argument 
 turn  the  way  befitting  it  and  set  before  it.  There  have 
 been  writ  therefore  by  good  Theodore  against  the  heresy 
 of  the  Arians  and  Eunomians  about  twenty  books  or  more  ; 
 besides  others  interpreting  the  Gospel  and  Apostolic  books : 
 toils  which  none  would  have  wished  to  find  fault  with,  yea  see  below, 
 rather  would  have  honoured  the  zeal  with  his  approval,  if  ^'  ^  ' 
 soundness  of  doctrine  had  been  in  them  °.     But  if  one  walk 
 
 °    I  do  not  know  by  what  error  in  Emperor  J  ustinian  just  before  the  fifth 
 
 translation   misled,    Facundus   Bishop  Cou.nci[)teikesth\sto  he,  Jnd  these  toils 
 
 of  Hermaeum  in  Africa  (in  his  Defence  710  one  has  dared  to  blame  but  to  honour 
 
 of  the  Three  Chapters  addressed  to  the  with  vote  of  approval  the  zeal  for  right 
 
362     Silence  wrong  wJcen  peojjle  hurt.     S,  PauVs  skill. 
 
 FRAGM.  outside  of  the  appointed  road,  aud  leaving  the  right  way 
 of  truth,  go  a  crooked  path  and  wound  the  hearts  of  the 
 more  simple,  casting  therein  seeds  of  perverted  understand- 
 ing, then  it  will  not  be  without  damage  for  them  who  are 
 over  the  people  to  rest  herein,  but  they  will  have  their  re- 
 ward and  gain  if  they  withstand  [him] .  Hence  since  in 
 these  books  or  writings  which  we  mentioned  above  of  the 
 man  spoken  of,  have  been  found  certain  things  full  of  the 
 uttermost  impiety,  how  would  it  be  congruous  to  choose  to 
 be  silent  ?  for  he  severs  the  inseverable  Christ  and,  in 
 place  of  One  Son,  he  honours  a  duality  falling  away  from 
 see  p.  340,  truth  and  as  it  were  tinted  with  false  names.  For  he  says 
 that  God  the  Word  Who  is  forth  of  God  the  Father  was 
 called  man,  yet  not  that  He  was  so  made  in  truth  :  the 
 man.  Him  who  is  of  Mary  (as  he  speaks)  whom  too  he  in 
 'see  many  places  cleverly  calls  flesh ^,  he  says  was  called  in- 
 of  Dio-     deed  God  and  Son  of  God,  not  that  He  is  so  in  truth. 
 
 d  re  p. 
 
 3  8.  .... 
 
 But  P  Paul  a  workman  exceeding  wise  to  brmg  m  the 
 
 Divine  Mysteries  sometimes  brings  in  to  manifest  the  Mys- 
 tery of  Christ  even  things  which  are  said  by  some  in  Divine 
 Scripture,  of  other  people.  Yet  he  does  not  separate  them 
 from  the  persons  of  whom  we  know  that  they  were  said, 
 nor  yet  does  he  transfer  all  that  is  theirs  ^  to  Christ,  but 
 sometimes  takes  even  some  very  little  bit,  which  he  can 
 without  risk  skilfully  transfer  to  his  purpose. 
 
 doctrines  that  is  in  them.  Facundus  re-  rather  Theodore  and  his  wicked  writ- 
 peats  this  three  times,  book  iii.  §  3,  and  ings,  not  as  implying  praise,  used  such 
 5,  book  viii.  §  6.  Gall.  xi.  692,  6%,  753,  words.'  "  t.  vi.  90  Colet. 
 and  in  the  latter  place  urges  the  extract  p  This  extract  is  preserved  by  the 
 as  a  reason  why  S.  Cyril  was  not  the  above  mentioned  Facundus  (book  iii. 
 writer  of  the  books  against  Theodore.  §  G  in  Gall.  xi.  698)  who  says  that  the 
 Facundus'  work  being  addressed  to  the  author  of  the  work  [against  Diodore  and 
 Emperor  Justinian,  would  of  course  be  Theodore]  treats  of  a  section  in  which 
 not  utterly  unknowii  to  the  Comicil  ;  the  Apostle  says  to  the  Hebrews,  For  ??o< 
 this  present  extract  is  introduced  in  their  to  the  Angels  hath  He  subjected  the  world 
 acts  as   ordered  to  be  recited  because  to  come  &c. 
 
 some  laid  stress  on  the  word  '  good  Theo-  i  S.  Cyril  himself  who  enjoys  so  much 
 
 dore,'  as  if  S.  Cyril  were  praising  him,  adapting  Old  Testament  events  as  types 
 
 in  order  that  the  context  might  shew  if  of  Christ  and  His  Church,  says  that 
 
 it  were  so  :  after  the  recital,  "  the  holy  some  things  in  the  history  belong  to  the 
 
 Synod  said,  '  The  things  recited  shew  history  itself, 
 that  Cyril  of  religious  memory  blaming 
 
Liheratiis.    S.  Alhaiiasius.    S.  Gfe<jortj  of  Nazianzuiii. 
 
 THE  SAME 
 
 CYRIL 
 
 FROM  HIS  TREATISE  "^ AGAINST  THE  SYNOUSIASTSh 
 
 of  which  the  beginning  is 
 
 A  long  discourse  has  already  been  made  by  us. 
 
 «  The  opening  fragment  of  this  Trea- 
 tise has  been  preserved  to  us  by  the  fifth 
 General  Council,  those  that  follow  by 
 John  Bishop  of  Caesarea  in  Palestine, 
 in  his  Defence  of  the  Council  of  Chal- 
 cedon,  of  the  two  last  fragments,  the 
 former  is  in  Severus'  treatise  against 
 John,  the  latter  in  a  later  collection. 
 Bishop  John  heads  his  citations  from 
 S.  Cyril:  "Divers  citations  of  Cyril 
 Archbishop  of  Alexandria  wherem  one 
 may  find  the  difference  of  the  Two  Na- 
 tm-es  proclaimed  by  him  and  that  God 
 the  Word  is  Impassible  and  Immortal, 
 the  Temple  passible  and  mortal."  The 
 ms.  containing  Bishop  John's  fifteen  ci- 
 tations from  this  treatise  numbers  them, 
 77 — 90  (91  is  a  passage  from  the  Gla- 
 phyra),  while  the  citations  from  the  3 
 books  against  Diodore  and  Theodore  are 
 numbered  181 — 196,  This  led  to  these 
 fragments  being  placed  first  in  the  edi- 
 tion of  S.  Cyril's  works,  following  the 
 order  of  Bishop  John's  citations.  But 
 the  present  treatise  is  not  purely  against 
 the  Synousiasts  or  Apollinarians,  though 
 it  cites  their  objections,  in  something  of 
 the  same  way  as  S.  Athanasius  does  :  but 
 against  the  Apollinarianswith  areference 
 to  the  previous  labours,  not  free  from  er- 
 ror, of  Diodore  and  Theodore;  see  the 
 commencement  and  the  17th  fragment, 
 cited  by  Severus  and  the  words  with  which 
 Severus  introduces  it,  below  p.  376.  See 
 too  above  p.  335  fragment  27  against 
 Diodore,  which  may  really  belong  to  this 
 book,  not  to  that.  I  have  then  no  doubt 
 that  the  present  treatise  is  the  one  on  the 
 Incarnation  which  Liberatus  refers  to. 
 He  says,  "  Cyril  as  reports  go,  wrote  4 
 books,  three  against  Diodore  and  Theo- 
 dore as  authors  of  Nestorian  dogma  and 
 another  book  on  the  Incarnation,  where- 
 in are  contained  genuine  testimonies  of 
 old  Fathers,  i.e.,  Felix  Pope  of  Rome, 
 Dionysius  Bishop  of  Corinth  and  the 
 marvellous  Gregory  called  the  Wonder- 
 worker. And  though  in  the  Books  the 
 words  of  Theodore  against  the  Arians 
 are  cited  yet  they  maintain  that  he  was 
 
 Nestorius'  master."  Liberatus,  Brevi- 
 arium,  cap.  x.  in  Gallandi  xii.  134.  The 
 opening  paragraph  of  this  Treatise,  "  A 
 long  discourse  has  already  been  made 
 &c",  shews  that  it  was  written  after  the 
 books  against  Diodore  and  Theodore. 
 
 ^  S.  Athanasius,  after  having  spent  all 
 his  life  in  combats  and  sufteiings  tor  the 
 Truth  against  Arianism,  had,  in  the 
 close  of  his  days,  to  oppose  the  mad  er- 
 rors of  the  Apollinarians  or  Synousiasts. 
 Their  chief  errors  are  stated  thus  by 
 S.  Athanasius  in  the  opening  of  liis  first 
 book  against  ApoUinarius  ;  "  but  these 
 either  fancy  a  change  of  the  Word  or 
 suppose  that  the  Economy  of  the  Pas- 
 sion is  a  semblance ;  one  while  saying 
 that  the  flesh  of  Christ  is  Uncreate  and 
 heavenly,  other  while,  that  it  is  consub- 
 stantial  with  the  Godhead.  Nextthey  say 
 that  in  place  of  the  man  that  is  within  in 
 ourselves  [i.  e.  the  inner  man]  there  was 
 an  heavenly  mind  in  Christ ;  for  He  used 
 as  an  instrument  the  form  which  enve- 
 lopes Him,  for  it  was  impossible  that  He 
 should  be  Perfect  man :  for  where  per- 
 fect man  is,  there  too  is  sin,  also  that  two 
 perfects  cannot  make  one  whole."  A- 
 gainst  ApolUnarius  lib.  i.  §  2.  t.  i.  923. 
 See  extracts  of  his  two  books  against 
 them,  above  p.  324  note  c.  S.  Athana- 
 sius exposes  the  chief  points  of  their 
 misbelief  more  succinctly  in  his  famous 
 Letter  to  Epictetus,  Bishop  of  Corinth. 
 S.  Gregory  of  Nazianzum,  the  contem- 
 porary of  S.  Athanasius  had  to  contend 
 with  them  in  his  very  midst  (see  Tille- 
 mont's  life  of  him.  Art.  88  t.  9.  pp.  515 
 sqq.  ed.  2)  and  as  Tillemont  points  out, 
 to  bear  their  accusation  that  he  divided 
 into  Two  the  One  Son  ("  Next  they  ac- 
 cuse me  as  though  I  introduced  two  na- 
 tures separated  or  opposed,  and  divided 
 the  Super-natural  and  marvellous  U- 
 nion,  when  I  ought  either  not  to  do  what 
 they  accuse  me  of,  or  not  to  accuse  them 
 of  what  they  do,"  second  Letter  to  Cle- 
 donius,  near  the  end,  t.  i.  749  ed.  1609). 
 Under  these  circumstances  S.  Gregory 
 both  opposes  the  Apollinarians,  and  ex- 
 
364         Strive  for  the  Truth,  sorrow  for  the  strayed. 
 
 FR.  AG. 
 
 1 
 
 A  "^  LONG  exposition  has  already  been  wrought  out  by  us, 
 who  desire  to  strive  for  the  doctrines  of  the  truth.  For 
 it  everywhere  sets  forth  One  Lord  Jesus  Christ,  Who  pro- 
 ceeded forth  God  the  Word  out  of  God  the  Father  Divinely, 
 out  of  a  woman  humanly  and  after  the  flesh.  And  let  no 
 one  say,  who  has  a  mind  witting  how  to  view  each  several 
 thing,  that  I  have  been  borne  savagely  down  on  them  who 
 have  not  such  faith,  seeing  that  a  sort  of  sorrow  sometimes 
 invites  hereto,  sorrow  I  mean  in  regard  to  them  whom  we 
 , .     T^.    have   contradicted.     For  the   fact   itself  has  its   proof  '^, 
 
 1  I.e.  Dio-  ,  .  r  } 
 
 doie  and  not  an  idle  excuse.  For  they  ^  indeed  are  already  dead 
 and  departing  from  human  affairs,  have  gone  to  another 
 life ;  and  it  is  utter  folly  in  enmity  to  insult  not  the  living 
 
 presses  himself  with  that  accuracy  on 
 the  Incarnation  that  his  words  are  cited 
 before  the  Council  of  Ephesus  as  con- 
 tradicting Nestorius'  teaching.  He  says, 
 "  If  any  suppose  that  Mary  is  not  mother 
 of  God,  he  is  external  to  the  Godhead. 
 If  any  say  that  He  passed  through  the 
 Virgin  as  through  a  channel,  and  not 
 that  H  e  has  been  formed  in  her  Divinely 
 alike  and  humanly.  Divinely  because 
 without  a  man,  humanly  because  by  the 
 law  of  bringing  forth,  he  likewise  is  god- 
 less. If  any  say  that  the  man  was 
 formed,  that  God  then  entered  Him  he 
 is  condemned ;  for  no  Generation  of  God 
 would  this  be,  but  a  shunning  of  birth. 
 If  any  introduce  two  sons,  one  Him  who 
 is  out  of  God  the  Father,  the  other  him 
 who  is  forth  of  his  mother  and  not  One 
 and  the  same,  may  he  fall  away  from 
 the  sonship  which  is  promised  to  them 
 that  believe  aright.  [This  will  illustrate 
 the  strenuous  eiforts  which  Diodore 
 Theodore  and  Nestorius  made  to  per- 
 suade themselves  that  they  were  not 
 really  saying  two  sons.]  For  two  natures 
 are  God  and  man,  as  also  soul  and  body, 
 not  two  sons  nor  two  gods.  For  neither 
 are  there  with  us  two  men,  even  though 
 Paul  so  spoke  of  the  inner  part  of  man 
 and  the  outward.  And  to  speak  briefly, 
 one  thing  and  other  (aAAo  /ifv  Kal  &\Ao) 
 are  that  whereof  the  Saviour  is,  seeing 
 that  the  invisible  is  not  the  same  as  the 
 visible,  and  the  apart  from  time  with  the 
 subject  to  time,  not  one  and  otlier  (aAAos 
 Se  Kal  aWos),  not  so  ;  for  Both  are  One 
 in  commixture  {ey  rfj  ffvyKpdcrd),  God 
 made-man,   man-made-God,   or  how- 
 
 ever we  are  to  call  it.  I  say  '  one  thing 
 and  other '  in  contrast  to  how  it  is  in  the 
 Trinity  :  for  there  it  is  One  and  Other 
 {&X\os  Kal  aWus)  that  we  confound  not 
 the  Persons,  it  is  not  one  thing  and  other 
 (&Wo  Sk  Kal  &\\o),  for  in  the  Godhead 
 the  Three  are  One  and  the  same  Thing." 
 first  Letter  to  Cledonius  t.  i.  738  d  739 
 a  b  cited  in  the  council  of  Ephesus 
 among  the  authorities  which  Peter  priest 
 of  Alexandria  and  protonotary  read  out 
 of  a  collection  that  he  had.  S.  Cyril,  as 
 having  drunk  in  and  made  his  own  the 
 teaching  of  the  Fathers  which  were  be- 
 fore him  in  all  his  writings  speaks  ex- 
 pressly of  One  Christ,  and  that  by  U- 
 nion,  the  Word  remaining  Word  and  the 
 Flesh  flesh :  see  the  citation  from  the 
 seventh  Paschal  homily  (A.D.  420)  p. 
 227  note  m,  and  again  p.  233  note  z  ;  in 
 the  latter  place  S.  Cyril  guards  against 
 Apollinarian  error,  in  the  former  against 
 both  that,  and  the  parting  into  Two  the 
 Incarnate  Son,  which  the  ApoUinarians 
 charged  their  opponents  with  doing. 
 
 <•  From  the  fifth  Collation  of  the  fifth 
 General  Council,  after  S.  Cyril's  Let- 
 ters to  John  of  Antioch,  Acacius  of 
 Melitine,  and  the  Emperor  (t.  vi.  101 
 Col.).  I  had  overlooked  it  but  it  is  point- 
 ed out  by  the  indefatigable  Tillemont. 
 
 ■i  I  have  adopted  from  the  margin  of 
 the  Concilia  the  reading  convictionem 
 which  they  give  as  the  reading  of  the 
 Paris  Manuscript,  i.e.  Biblioth.  Impe- 
 rial. Lat.  16832,  formerly  belonging  to 
 Notre  Dame  :  the  Beauvais  manuscript 
 also  agrees  with  it. 
 
WoED  not  changed  into  body,  nor  forms  body  out  of  Himself.  365 
 
 but  tliem  wlio  are  now  dead.  Nevertlieless  since  the  Trutli  synous. 
 is  dear  to  the  lovers  of  right  doctrine^  and  it  needs  befits 
 them  to  say  the  truth  and  to  be  practised  in  the  power  of 
 resisting  them  who  are  wont  to  utter  vain  things,  I  thought 
 I  ought,  seeing  that  a  countless  multitude  of  brethren  have 
 sufi'ered  no  slight  harm  from  what  Diodore  Bishop  of 
 Tarsus  and  he  who  was  Bishop  of  Mopsuestia,  the  most 
 eloquent  Theodore,  have  written  of  Christ  the  Lord  and 
 Saviour  of  us  all,  to  say  some  few  things  on  what  they  said 
 and  to  point  out  to  readers  the  hideousness  of  the  track  of 
 both. 
 
 Since  then  some  stumble  and  imagine  to  themselves  a 
 change  of  the  Word  into  blood  and  flesh,  let  them  be  laughed 
 at  as  beside  themselves  and  let  us  say  to  them,  WaJce  ujj  Joel  i.  5. 
 ye  drunkards  from  their  ivine,  and  let  us  examine  of  what 
 kind  is  the  nature  of  the  flesh,  and  be  ye  diligent  to  think, 
 of  what  kind  again  is  that  of  God  Who  is  over  all.  For 
 unbounded  is  the  interval,  and  with  reason  may  one  say 
 that  to  venture  to  compare  them  at  all  is  not  free  from 
 responsibility.  For  the  One  is  by  Nature  God  and  Lord 
 of  all.  Light  and  Life  and  Glory  and  moreover  Power,  the 
 other  is  what  every  body  who  lives  among  men  knows. 
 When  then  any  afiirm  that  there  has  taken  place  a  change 
 of  the  Word  into  this  earthly  body,  or  that  the  Word  being 
 God  framed  to  Himself  out  of  His  own  Essence,  a  body  of 
 the  same  nature  as  our  bodies,  let  them  confess  first  that 
 He  ceased  to  be  what  He  is  (He  was,  as  I  said,  God  and 
 Creator,  Life  and  Light,  Glory  and  Power)  and  let  them 
 moreover  affirm  that  to  endure  the  liability  to  slip  -  that  be-  2  rhp  Sai. 
 longs  to  things  generate  is  not  alien  to  Him  and  that  to  be  '^^'"' 
 conversant  with  a  worse  condition  than  that  wherein  He  is, 
 is  not  untried  by  Him. 
 
 Yet  I  think  one  ought  to  investigate  what  it  is  that 
 thrust  Him  down  hereto :  was  it  some  necessity  and  tyranny 
 of  passion  falling  on  Him  ?  yet  how  is  it  not  distraction  that 
 any  should  suppose  this  so  to  be  ?  for  where  is  the  greater 
 
366     If  Son  can  change,  Father  and  Holy  Ghost  can. 
 
 FR.  AG.  than  He  and  that  is  able  to  overpass  His  Natui'e*^?  since  liow 
 Phil.ii.9.  is  Grod  the  Name  that  is  above  every  name  and  Lord  of  Hosts  ? 
 But  it  is  not  necessity  (tliey  will  haply  say)  but  that  a 
 change  of  His  own  choice  invited  Him  hereto.  But  it  were 
 impossible  that  He  should  suffer  this  too  :  for  how  should 
 the  Divine  and  Untaint  Nature  make  ought  that  befitted 
 Him  not,  His  choice  ? 
 
 But  haply  they  will  say  in  their  folly  that  the  Word  being 
 God  changed  into  flesh  yet  not  the  whole  nor  altogether : 
 albeit  how  is  it  not  an  evident  proof  of  utter  madness,  to 
 think  and  say  that  these  things  are  so  ?  for  first  of  all  to 
 say  that  not  wholly  nor  yet  altogether  did  He  change  or 
 '^-  undergo  turning  pertains  to  those  who  mete  Him  and  re- 
 
 O.  J 3.11168  •    •      -I  o 
 
 i.  17.  present  Him  as  quantitied  ^  and  no  longer  incorporeal,  yea 
 wfxivov  and  capable  of  being  conceived  of  as  in  space  and  as  become 
 circumscribed.  Next  how  must  not  the  opponents  consider 
 this  too,  that  whatever  a  part  of  a  body  subject  to  the  Word 
 suffer,  this  full  surely  the  whole  too  will  in  possibility  suffer  ? 
 (for  suffering  would  not  befall  one  of  the  parts,  unless  the 
 nature  of  the  whole  body  were  susceptible  of  suffering). 
 Hence  seeing  that  the  test  of  their  ideas  compels  us  even 
 against  our  wills  to  advance  to  words  we  would  not,  be- 
 seeching the  Word  of  God  to  pardon  us  we  say  this :  that  if 
 it  is  true  that  He  possesseth  not  the  being  beyond  turning 
 neither  is  the  suffering  it  impossible  to  Him,  the  force  of 
 the  blasphemy  will  full  surely  reach  both  to  the  Father 
 Himself  and  to  the  Holy  Ghost,  for  Consubstantial  is  the 
 Holy  and  untaint  Trinity.  And  then  what  stability  look 
 we  for  in  God  as  to  our  own  case  if  He  too  is  weak  as  we 
 and  undergoes  commotion  unto  what  is  not  lawful  to  say, 
 Mai.iii.6.  albeit  we  heard  Him  say  in  plain  terms.  Behold  I  am  and 
 have  not  been  changed,  the  Divinely-uttering  Psalmist  too 
 
 e  The  Greek  is  eS  ydo  ia-ri  rh  /J-eT^ov  the  16th  century,   and  contain   traces 
 
 avTOv  Kol  T^v  avTov  ^vfftv  irAeofiKTrj-  of  manuscriptal  slips :  and  we  do  not 
 
 trai  Swdfieyov,  wliere  ev  looks  like  an  er-  know    the   exact   words   of  the   syriac 
 
 ror.    The  Greek  mss.  which  have  pre-  translation  which  is  preser%'ed  at  Rome, 
 served  us  these  pieces  are  late  mss.  of 
 
Nought  generate  can  become  God.  367 
 
 says  that  the  Heavens  are  the  worhs  of  Thy  Hands :  they  synous. 
 shall  perish  hut  Thou  abidest  and  all  of  them  shall  wax  old  okI^o? 
 as  a  garment  and  as  a  covering  shall  Thou  fold  them  and 
 they  shall  he  changed,  hut  Thou  art  the  Same  and  Thy  years 
 shall  not  fail  ?  Consider  therefore  that  he  who  hi  spirit  i  Cor. 
 speaheth  mysteries  and  is  Grod-taught  flings  turning  to  the 
 nature  of  things  generate,  saying  by  way  of  illustration  or 
 demonstration  that  the  heavens  shall  wax  old,  and  hath 
 reserved  Immutability  to  the  God  Who  is  over  all,  for  he 
 hath  testified  to  Him  Ever-being  and  unchangeableness. 
 
 And  as  it  has  been  believed  to  be  impossible  that  the 
 Nature  of  the  Word  should  change  into  what  it  was  not,  so 
 can  it  not  be  that  the  generate  pass  into  the  nature  of  God- 
 head, lest  many  of  Its  attributes  be  seen  to  be  accidents, 
 which  if  it  advanced  so  far  as  idea  alone  would  have  the 
 charge  of  blasphemy   indelible.     For  if  ought  of  things 
 generate  at  all  change  into  the  Godhead  hj  Nature,  one 
 would  not  miss  of  right  reasoning  if  one  should  chuse  to 
 say  that  It  out  of  things  that  are  not  comes  into  existence 
 and  obtains  that  which  is  not  its,  as  a  sort  of  material*  of  Its  ■^J^v 
 being,  and  that  the  body  became  the  substance  of  mcorpo-  TJi/a 
 real  Essence,  tangible  and  visible  of  the  Invisible  and  Un- 
 tangible.     And  if  the  Father's  Only-Begotten  Word  is  by 
 Nature  Life  as  being  of  the  Father  Who  is  Life,  and  by 
 change  hath  admitted  unto  consubstantiality  (as  they  say) 
 that  which  is  of  the  human  lump  ^,  there  is  great  fear  lest  ^  <pvpd/j.a- 
 we  say  that  He  is  not  unmixed  ^  life,  for  He  is  not  unmin-  e  KaQapws 
 gled  with  what  is  apt  to  decay. 
 
 In  another  way  too  does  the  opinion  of  the  deceived  ones 
 battle  with  the  Economy  with  flesh :  how,  we  will  say. 
 The  Lord  being  God  appeared  to  us  that  He  might  destroy 
 the  decay  which  lorded  it  over  us,  not  that  Himself  might 
 exhibit  His  own  Nature  partaker  with  decay  by  imming- 
 ling  with  Himself  flesh  subject  to  death. 
 
 The  charge  therefore  is  of  equal  force,  whether  one  say 
 that  the  Word  of  God  have  been  turned  into  the  nature  of 
 body  or  whether  that  the  flesh  again  is  transformed  into 
 consubstantiality  with  God.    It  is  fit  therefore  that  we  keep 
 
368      His  Body  Divine,  His  own,  in  its  ])roper  nature. 
 
 FR.  AG.   away  from  both  one  and  other,  seeing  that  it  is  not  with- 
 Rom.  xii.  out  peril  to  chiise  to  think  heside  ivliat  one  ought  to  think. 
 
 o. 
 
 4 
 
 That  we  may  believe  that  even  though  His  holy  and  all- 
 7  ufxo(pves  pure  Body  be  of  same  nature  "^  with  our  bodies,  it  is  never- 
 theless august  and  Divine  and  far  above  our  measures,  as 
 having  been  made  His  own,  for  He  hath  wrought  through 
 it,  therefore  was  it  called  also  bread  of  life,  yea  verily  it  is 
 S.  John    said  both  to  have  come  down  from  Heave7i  and  to  qive  life 
 
 vi   33  v  J 
 
 to  the  world  because  of  the  Word  that  came  down  from 
 above  and  out  of  Heaven,  whose  very  own  too  the  flesh  has 
 been  made.  Hence  Divine  it  is  (as  I  said),  yet  may  one 
 not  surmise  if  indeed  he  have  a  mind  well-established  and 
 that  is  versed  in  skill  of  dogma,  that  it  has  changed  into 
 the  nature  of  the  Godhead.  For  to  the  Nature  that  is  Su- 
 preme and  above  all  must  be  rigidly  preserved  Simplicity 
 and  absence  of  blending  with  other  and  of  any  appearance 
 of  being  compounded  in  what  belongs  to  It  or  of  lacking 
 any  addition  and  coming  into  fellowship  of  sameness  of 
 nature  or  consubstantiality  with  ought  unconnatural  to  It. 
 
 For  come  let  us  with  acute  eye  of  the  understanding  in- 
 vestigate the  idea  of  the  confusers.  They  say  that  His 
 Flesh  has  been  changed  (I  know  not  how)  into  consubstan- 
 tiality with  Grod  the  Word.  Why  ?  or  what  is  it  that  brings 
 it  thereto  ?  For  of  its  own  self  it  has  not  the  impulse  that 
 would  bring  it  thereto,  and  of  its  natural  motions  to  admit 
 such  desires  is  foreign  to  it.  It  remains  then  to  say  this, 
 that  it  was  brought  hereto  by  the  will  of  God  the  Word. 
 Did  He  then  cast  away  the  Economy  which  He  clearly 
 deemed  worthy  of  all  account  by  reason  of  His  inherent 
 Clemency  and  the  Pleasure  of  His  Father  ?  for  one  may 
 Ps.  xl.  hear  Him  say  clearly  through  the  psalmist's  voice.  Sacrifice 
 LXX.  '^^^'^  of^ring  Thou  ivoiddest  not,  ivhole  burnt-offerings  and  for 
 sin  Thou  delightedst  not  in,  but  a  Body  Thou  perfectedst  Me, 
 then  I  said,  Lo,  1  come  fin  the  volume  of  the  Booh  it  has  been 
 written  of  Me)  to  do,  0  God,  Thy  Will :  I  delight  to  do  it. 
 
If  It  were  changed,  It  would  not  profit  us.  3G9 
 
 Tlie  sacrifices  therefore  (those  I  mean  according  to  the  Law  synous. 
 of  Moses)  were  unwilled  by  the  Father,  the  Incarnation  of 
 the  Word  or  His  being  made  Man,  was  rather  His  Choice 
 inasmuch  as  it  brings  in  the  grace  that  is  through  faith  to 
 those  beneath  the  sky.  His  Clemency  and  God-befitting 
 gentleness  making  a  marvellous  demonstration  of  Itself. 
 
 What  plea  will  there  be  for  daring  to  say  that  He  cast 
 off  (as  I  just  now  said)  the  august  and  saving  Economy, 
 if  so  be  it  be  true  that  He  put  off  from  Him  the  being  flesh, 
 having  changed  it  into  the  Nature  of  Godhead,  albeit  the 
 all-wise  Paul  hath  written  of  His  holy  Body,  For  ivherein  Heb.  ii. 
 He  hath  suffered  He  is  able  to  succour  the  temjpted  ?   But  if    " 
 we  take  away  that  wherein  He  hath  suffered,  with  it  surely 
 will  go  too  the  means  of  succour  given  to  us.    For  the  saying 
 that  the  flesh  changed  into  the  Essence  of  Deity,  belongs 
 to  those  who  take  from  it  the  being  what  it  is ;  which  if  it 
 be  admitted  to  be  true,  no  longer  will  it  be  thought  or  said 
 to  be  flesh.     Since  ivhat  is  the  change,  if  it  have  remained 
 what  it  is  ?     What  profit  therefore  is  there  to  our  bodies 
 from  being  partakers  of  the  Mystic  and  holy  oSering'^  ?  7  5wpo(^o- 
 or  what  is  the  benefit  therefrom  ?  for  if  the  Word  who  is  '""* 
 united  thereto  willed  to  transform  it  into  His  own  Nature, 
 why  is  He  found  saying  to  us,  I  a7n  the  bread  of  Life  which  s.  John 
 came  down  from  Heaven  and  giveth  life  to  the  world  and  the  J^'  ^i\     ' 
 bread  which  I  luill  give  is  My  Flesh  ivhich  I  will  give  for  the 
 life  of  the  world,  and  again.  He  that  eateth  My  Flesh  and  ib.  56. 
 drinheth  My  Blood  abideth  in  Me  and  I  in  Mm  ? 
 
 Hence  if  the  flesh  have  passed  into  what  it  was  not,  dart- 
 ing up  or  borne  up  by  the  Will  of  the  Word  into  a  position 
 above  its  own  nature,  it  is  time  (it  seems)  that  we  ourselves 
 too  should  make  after  other  sort  the  power  of  the  mystery 
 and  follows  what  pleases  him  [who  thus  teaches]. 
 
 Therefore  you  have  the  confession  of  the  Incarnation  of 
 the  Only-Begotten,  from  which  also  our  faith  is  True.  But 
 if  (as  our  opponents  say)  the  Word  united  thereto,  put  oflP 
 His  Flesh,  changing  it  into  His  own  Nature,  the  change  of 
 
 Bb 
 
370     Christ  not  a  Mediator  unless  both  God  and  Man, 
 
 FR.  AG.  the  riesli  and  the  confession  of  our  saving  Faith  will  (it 
 seems)  come  to  an  end  together,  and  with  it  surely  ceased 
 cf.  1  Cor.  the  justification  too  that  is  through  it,  we  are  yet  in  our 
 '■      sins,  the  filth  of  our  old  offences  is  still  not  cast  away. 
 
 6 
 
 If  He  have  ceased  from  being  as  we,  i.e.  man,  together 
 with  being  also  above  us  Divinely,  the  foundation  of  our 
 salvation  has  been  shaken,  we  unawares  returned  (it  seems) 
 to  have  to  be  again  lorded  over  by  death  and  sins.     For 
 as  when  the  nethermost  foundations  of  house  (it  may  be)  or 
 wall  have  been  shaken,  the  superincumbent  parts  too  will 
 surely  subside  with  them  :  thus  if  the  Economy  with  flesh 
 of  the  Only-Begotten  be  not  firm,  our   condition  surely 
 has  tottered  with  it  and  grown  weak  at  last ;  and  how,  we 
 will  say.    For  if  they  say  that  the  Flesh  of  the  Word  have 
 been  changed  into  the  Nature  of  the  Godhead,  there  is 
 every  need  to  conceive  that  He  has  otherwise  departed 
 from  His  will  to  be  son  of  man  :  then  how  does  the  all-wise 
 1  Tim.  ii.  Paul  Say,  For  there  is  one  God,  One  Mediator  too  of  God  and 
 '   '         men,  the  Man  Christ  Jesus  ]Vho  gave  Himself  a  ransom  for 
 us  ?  For  He  mediates  as  being  the  Same,  God  alike  and 
 Man,  reconciling  us  to  God  the  Father  through  Himself 
 Bffvyeipuv  and  in  Him  and  conjoining^  as  it  were  unto  union  things 
 9  fTf p6.    by  their  own  nature  parted  unto  generic  difference^  by  a 
 ference  of  boundlcss  parting,  yet  in  Christ  did  they  come  together 
 ^^""^       unto  an  union  without  confusion  and  that  cannot  be  pluck- 
 (rvv^ir-   ed  asunder  :  for  He  has  been  connected^  Divinely  with  the 
 ^(f,eri  Father,  and  He  was  connected-  with  us  too  humanly.    Thus 
 is  the  Man  Christ  Jesus  conceived  to  be  and  is  our  Media- 
 tor.    But  if  the  Flesh  has  been  really  (as  he  says)  cast  away 
 by  Him,  He  is  gone  surely  away  from  mediating  between 
 us  and  His  own  Father  :  how  therefore  do  we  yet  approach 
 Him  ?  who  any  longer  brings  us  or  mediates  ?    For  the 
 Divine  Paul  said  that  the  Mediator  is  Man :  we  remember 
 S.  John    Christ  also  Himself  saying,  No  man  cometh  to  the  Father 
 cxcei^t  through  Me.     Idle  talk  therefore  and  words  full  of 
 3  OTTO-       distraction^  are  the  inventions  of  the  Synousiasts. 
 
 Tai 
 
nor  the  Son  of  Man,  nor  we  sons  of  God.  371 
 
 7  3YN0US. 
 
 The  Son  of  man  when  He  cometh  shall  He  find  Faith  on  S.  Luke 
 the  earth  ^?  For  come  let  us  ask  our  opponents  what  sort 
 of  faith  the  Son  of  man  when  He  comes  down  out  of 
 Heaven  would  find  in  them  who  are  on  the  earth,  or  how  He 
 would  have  us  minded  regarding  Him  :  that  He  has  left 
 willing  to  be  son  of  man,  or  that  He  has  remained  in  the 
 likeness  usward  ?  though  how  can  one  doubt  that  if  it 
 were  displeasing  to  Him  to  be  conceived  of  as  being  yet 
 as  we  are,  how  were  it  meet  to  say,  The  Son  of  man  when 
 He  comes  shall  He  find  Faith  on  the  earth,  and  not  rather 
 The  Word  of  Grod  bare  ^  and  without  flesh  when  He  comes,  *  y^i^-v^s 
 will  He  find  of  such  sort  the  faith  concerning  Him  among 
 them  on  the  earth  ?  But  since  He  clearly  and  manifestly 
 calls  Himself  Son  of  man  even  at  the  time  of  His  arrival 
 from  Heaven,  it  is  I  suppose  clear  that  not  having  chauged 
 His  Flesh  into  ought  else  but  rather  having  it  glorified,  in- 
 corruptible and  spotless  and  adorned  with  light  unajjproach-  l  Tim. 
 a,hle  [will  He  come]  :  for  He  will  come  down  out  of  Heaven, 
 not  in  His  former  low  estate  (whence  should  He  ?)  but  in 
 the  glory  of  His  Father  ivith  the  Holy  Angels.  xvuz}!^' 
 
 8 
 
 If,  His  Flesh  changed  into  the  Nature  of  the  Godhead, 
 He  ceased  to  be  Son  of  man  too,  clear  would  it  be  to  every 
 one  henceforth  that  we  too  have  lost  the  boast  of  sonship, 
 as  no  longer  having  a  First-horn  among  many  hrethren.  Rom.viii. 
 
 9 
 
 He  is  seen  not  trans-elementing  into  the  Nature  of  God- 
 head that  which  is  unalterably  and  without  confusion  flesh, 
 but  rather  will  He  rightly  be  conceived  of  as  adorning  it 
 with  His  own  glory  and  filling  it  with  God-befitting  dig- 
 nities :  thus  will  He  be  seen  in  His  season  by  them  who  are 
 
 f  See  this  text  commented  on  by  S.  rina,  and  again  near  the  close  of  his 
 Cyril  at  the  end  of  his  Treatise  de  recta  Treatise  on  the  same  subject,  to  the  Em- 
 fide  to  the  Princesses  Arcadia  and  Ma-    presses,  §  42,  p.  178  d  e. 
 
 Bb2 
 
372  He  ivill  come  again  as  He  ascended. 
 
 FR.  \G.  on  the  whole  earth,  on  His  return  from  Heaven.  And 
 verily  when  having  accomplished  full  well  the  mystery  of 
 the  Economy  with  flesh,  He  had  gone  up  into  Heaven, 
 even  though  they  who  saw  it  had  wondered  at  the  thing 
 
 Acts  i.  9.  ffor  a  cloud  received  Him,  as  it  is  written)  :  to  them  who 
 then  marvelled  one  of  the  holy  Angels  addressed  him, 
 
 ib.  11.  Men  of  Galilee  ivhy  stand  ye  looking  into  Heaven  ?  this  Man 
 Who  was  received  up  from  you  into  Heaven  shall  thus  come 
 again  as  ye  saw  Him  go  into  Heaven.  Did  therefore  they 
 who  were  addressed  see  the  very  Word  apart  from  the 
 flesh  going  up  to  the  Father  ?  or  [did  they  see  Him]  hav- 
 ing cast  away  the  likeness  to  us  and  not  in  a  tangible  and 
 visible  but  transfashioned  rather  into  one  intangible  and 
 invisible  ?  who  dares  to  say  this  ?  If  He  shall  so  come 
 as  He  also  went  up,  how  is  it  not  true  to  say  that  He  shall 
 come  again  embodied  and  not  bare  and  fleshless  Word  ? 
 
 10 
 
 Phil.iii.        The  all-wise  Paul  hath   written   of  Christ,    Who  shall 
 21 
 
 transfasliion  the  body  of  our  loiv  estate  conformed  to  the  body 
 
 of  His  glory.    Then  what  will  they  say  to  this  who  say  that 
 
 His  flesh  changed  into  the  Nature  of  the  Word?    will  the 
 
 bodies  of  the  saints  too  pass  by  a  change  into  the  Nature  of 
 
 Godhead  that  they  too  may  become  conformed  to  the  body  of 
 
 5  y^vxpo-    His  glory  ?  yet  how  is  this  not  a  frigid  speech^  replete  with 
 
 \o'yio,  ,  , 
 
 the  uttermost  unlearning  ?  for  when  the  flesh  is  wholly 
 changed  (as  he  says)  into  the  Nature  of  Godhead,  what 
 body  will  the  Word  being  God  use  ?  For  somewhat  un- 
 S.  John  embodied  is  Godhead,  and  it  is  true  that  Islo  one  hath  ever 
 seen  God. 
 
 11 
 
 But  haply  they  will  say  that  the  Flesh  did  not  wholly 
 depart  from  being  what  it  was,  but  that  it  was  as  it  were 
 immingled  with  God  the  Word  unto  a  natural  oneness. 
 And  what  do  we  say  to  this  ?  First  of  all,  sirs,  there  is 
 full  much  difficulty,  the  reasoning  hereon  will  be  weak  if 
 
The  Flesh  and  the  Word  not  commingled.  373 
 
 ye  decide  to  retain  to  the  Nature  of  tlie  Word  Its  un-  synous. 
 changeable  Being  and  unalterable  Existence  (for  in  no 
 wise  will  it  change  unto  what  it  was  not)  :  either  when  it 
 has  suffered  this  It  has  been  shaken  from  Its  God-befit- 
 ting stability  and  from  the  settledness  that  is  inherent  in 
 it  by  Nature,  or  howsoever  one  calls  it :  but  I  think  that 
 it  is  wise  that  we  should  in  no  wise  be  able  to  conceive 
 that  ought  of  things  that  are  could  abide  in  the  Nature  of 
 the  Godhead  :  for  this  too  is  likewise  impossible. 
 
 Yet  if  they  are  well  off"  in  examples  that  can  persuade 
 that  in  commingling  and  mixture  of  things  mentioned  the 
 inherent  property  of  either  will  be  wholly  imparticipate  of 
 the  quality  of  the  other,  let  them  bring  forward  their  ex- 
 amples :  for  we  say  that  the  name  corn-mixture^  will  in  no  ^(rvyKpd- 
 
 tr  J  crews 
 
 wise  harm  the  force  of  the  truth.  But  if  they  say  that  flesh 
 and  Word  are  mixed  after  the  manner  of  liquids,  how  do 
 they  not  know  that  liquids  mixed  one  with  other,  say  wine 
 and  honey,  are  no  longer  simply  what  they  were,  but  are 
 changed  into  something  else  by  the  addition  of  a  quality 
 of  a  different  species  ? 
 
 Hence  if  they  say  that  the  Flesh  has  been  commingled 
 with  the  Word,  there  is  every  need  of  saying  that  each  of 
 the  above-mentioned  leaves  being  what  it  was,  and  makes 
 up  of  both  some  one  intermediate  thing,  of  a  different  na- 
 ture full  surely  from  what  each  was  individually  and  as  yet 
 unmingled  one  with  other.  Then  what  results?  I  would 
 fain  ask  of  our  opponents  whither  matters  will  proceed, 
 since  they  say  that  the  Nature  of  God  is  henceforth  min- 
 gled with  flesh  (for  it  hath  not  remained  in  identity,  if  their 
 mixture,  as  has  been  said,  is  true).  Either  therefore  they 
 will  say  that  He  has  this  advance  for  the  better,  or  else  a 
 sinking  down  to  the  baser,  according  to  reasonable  under- 
 standing of  things.  If  then  they  say  that  He  has  been 
 displayed  superior  to  Himself,  they  have  given  the  vote  of 
 superiority  to  the  flesh  by  reason  of  which  He  is  perceived 
 to  have  sprung  up  to  the  higher :  if  they  say  that  this  was 
 not  so  but  rather  that  He  sank  into  the  worse :  the  flesh 
 verily  did  Him  too  wrong  even  as  it  does  to  ourselves,  al- 
 
374  By  'lifter  the  flesh'  S.  Paul  means 
 
 FR.  AG.  though  we  say  that  He  let  Himself  down  to  emptiness  and 
 iT^lCs"^^  entered  into  the  likeness  us  ward,  not  in  order  that  Him- 
 self might  be  seen  suffering  somewhat  in  His  own  Nature, 
 but  that  He  might  render  us  who  are  in  flesh  and  blood 
 superior  to  flesh  and  might  make  us,  beyond  the  measures 
 of  human  nature,  sons  of  God. 
 
 But  if  as  the  perverted  ones  say  He  have  been  com- 
 mingled with  flesh,  borne  aside  unto  what  He  was  not, 
 how  they  say  that  He  has  not  been  wi'onged  I  cannot 
 conceive  S;  haply  He  is  found  to  have  lost  in  addition,  the 
 Heb.  i.  3.  very  being  the  Form  of  the  Father,  the  Likeness  and  Im- 
 press  of  His  Person  and  to  be  no  longer  in  equality  with 
 Him  but  rather  in  a  depression  and  abasement  of  both  Na- 
 ture and  glory. 
 
 12 
 
 It  were  therefore  nothing  hard  to  add  very  many  dis- 
 cordant things  to  what  have  been  said ;  but  I  think  that 
 one  ought  gladly  to  withdraw  from  thoughts  tending  to 
 absurdity.  We  must  therefore  eschew  commixture,  for 
 thus  shall  we  escape  the  mischiefs  too  that  come  thence. 
 But  some  other  argument  (as  they  say)  as  to  these  things 
 finds  its  way  in.  For  the  Divine  Paul  is  found  to  have 
 2  Cor.  V.  written.  But  if  ive  have  also  hiown  Christ  after  the  flesh 
 ^^'  yet  now  no  more  do  we  Jcnow  Him.     Hence  if  ye  know  not 
 
 Christ  after  the  flesh  (they  say),  one  must  needs  say  that 
 the  flesh  changes,  so  that  it  is  the  Nature  of  the  Word 
 Himself:  as  God  is  He  known '^. 
 
 But  I  suppose  one  would  say  straightway  to  this,  'When 
 
 Rom.viii. ,  therefore  he  says  of  us  too,  But  they  ivhich  are  in  the  flesh 
 
 '  ,  cannot  jplease  Ood,  hut  ye  are  not  in  the  flesh  hut  in  the 
 
 J  spirit : — does  he  know  that  we  are  bare  of  flesh  and 
 
 ,  blood  ?  does  he  utter  such  things  as  though  to  disem- 
 
 8  Thus  I  _have  translated,  emending  in  the  greek  words  as  preserved  to  us 
 
 aiiThv,  evvoeTv  ovk  exoi,  rdxa  irov,  from  by  these  two  late  MSS.    The  words  are, 
 
 Cardinal  Mai's  translation  of  the  syriac  ws  ttiv  eavrov  tov  A6yov  tpvariv  elyat. 
 
 version.     I  had  edited  avrhv  ivvoiiv,  ws  0ebs  yivaxTKerai.     Card.  Mai's  latin 
 
 OVK  ^x'^"  '^"■X"-  ■"'<'"•  version  from  the  syriac  is  here  not  close 
 
 ^  There  seems  to  be  some  error  here  enough  to  help. 
 
'  In  the  lueahiess  of  the  Flesh,'  in  which  Tie  sufered.  375 
 
 J  bodied  spirits?^     Yet  liow  is  it  not  jugglery  to  conceive  synous. 
 or  say  tliis  ? 
 
 In  regard  to  us  then  he  calls  by  the  name  of  flesh,  the 
 unreasonable  and  not  irreprehensible  passions  of  the  flesh  : 
 but  in  regard  to  Christ  the  Saviour  of  us  all.  Who  is  All- 
 Pure  and  knows  not  to  transgress  (for  He  did  no  sin) ,  in  i  s.  Pet. 
 other  way  beseems  it  that  After  the  flesh  be  conceived  of;  "*  ^^* 
 for  no  longer  is  He  in  the  infirmities  of  the  flesh. 
 
 13 
 
 He  ^  has  fasted.  He  hungered.  He  waxed  weary  from  long 
 wayfaring,  yet  more  He  was  crucified  and  died :  He  con- 
 ceded that  He  should  suffer  these  things,  not  to  the  Nature 
 of  the  Godhead  (for  the  Divine  and  Supreme  Nature  is 
 conceived  of  as  beyond  suffering)  but  rather  to  His  own 
 Flesh.  But  when  He  rose  again  having  trampled  on  Death 
 and  trans-elemented  the  nature  of  man  in  Himself  unto 
 incorruption  and  life  :  He  is  at  length  seen  wholly  with- 
 out share  in  fleshly  infirmity.  Therefore  with  reason  does 
 the  minister  of  His  mysteries  say  that  no  more  is  He  known 
 after  the  flesh,  i.  e.  in  fleshly  weakness. 
 
 14 
 
 Having  tasted  death  in  the  flesh  for  our  sakes  He  rose 
 
 again  in  His  body.     And  verily,  this  very  thing  He  had 
 
 fore-signified  to  the  people  of  the  Jews  saying.  Undo  this  s.  John 
 
 Temple  and  in  three  days  I  tuill  raise  it,  for  that  has  been  "*     " 
 
 raised  which  was  dissolved,  but  we  say  that  the  flesh  and 
 
 not  the  Nature  of  the  Word  was  dissolved :    for  that  were 
 
 impossible. 
 
 15 
 
 Christ  therefore  Himself  the  Saviour  of  us  all  giving 
 proof  to  His  disciples  that  He  rose  from  the  dead,  with  flesh 
 and  hands  and  feet  and  declaring  in  plain  words  that  He  s.  Luke 
 
 is  not  a  Spirit :  how  will  one  doubt  that  the  flesh  did  not  ib.' xxiv. 
 
 19. 
 
 '   It  will  be  observed  that  this  fragment  carries  on  the  subject  of  the  pre- 
 vious one  :  probably  only  a  few  lines  intervened  between  them. 
 
376     The  Flesh  of  the  Word  Divine,  yet  not  confounded. 
 
 change  into  the  Nature  of  Godhead,  either  before  the  Pas- 
 sion (for  He  suffered  in  the  flesh  of  His  will)  nor  when 
 having  trampled  on  death  He  arose  the  third  day  and  was 
 thus  seen  of  His  disciples  ? 
 
 16 
 
 Who  of  the  holy  prophets  is  seen  uttering  afore  things 
 thus  hard  and  impracticable  and  impossible  ?  who  of  the 
 holy  Apostles  or  Evangelists  spake  to  them  of  these  things  ? 
 
 Jer.  xxiii.  No  One  whatever.  Let  them  therefore,  speaking  out  of  their 
 own  heart  and  not  out  of  the  mouth  of  the  Lord,  as  it  is  writ- 
 ten, be  ashamed.  For  we,  whose  care  is  orthodoxy  and 
 who  makest  a  special  aim  zealously  to  follow  the  right 
 words  of  the  holy  Fathers,  not  the  unbridled  mouth  and 
 empty-speakings  void  of  understanding  of  some,  will  not  be 
 
 Rom.  xii.  minded  otherivise  than  we  ought  to  he  minded,  but  ever  going 
 the  straight  way  of  the  truth  and  having  our  mind  filled 
 with  the  holy  Scriptures  we  both  say  that  the  Flesh  of  our 
 LoED  was  ensouled  with  reasonable  soul  and  believe  that 
 it  is  Divine  and  Spotless  and  glorified  and  moreover  both 
 life-giving  and  sanctifying,  inasmuch  as  it  became  the  own 
 Flesh  of  the  Word  out  of  God  the  Father  and  affirm  that 
 it  is  not  (as  some  have  thought  fit  to  think)  of  a  son  other 
 than  He,  nor  yet  that  it  is  changed  into  the  Nature  of 
 Godhead. 
 
 17 
 
 S.  Cyril  against  Diodore  and  Tlieodore  in  his  Book  against  the  Synousiasts 
 wrote  thus'', 
 
 But  perchance  to  these  things  some  one  will  say,  ,  What 
 ,  then,  if  when  contending  with  some  of  the  heretics  or 
 7  the        '  withstanding  them  who  confuse  the  Natures ''',  they  made 
 Apolli-       a  discourse  a-rosser  than  should  be  ?  , 
 
 I  suppose  that  one  would  say  that  if  the  fault  were  in  a 
 single  word,  the  hearers  would  forgive  what  was  not  far 
 
 k  From  Severus  against  the  Catliolic  Bishop  of  Csesarea. 
 
 nanans 
 
Christ  both  Very  God  and  Very  Man.  377 
 
 off  from  what  is  right.  For  that  in  some  slight  degree  synous. 
 they  sometimes  err  even  against  their  will,  who  apply 
 themselves  to  subtilty  and  exactitude  of  idea,  they  have 
 some  just  reason  for  apology.  But  if  in  works  thus  ex- 
 tensive and  in  their  whole  writings  so  to  say,  they  have 
 attacked  the  Truth  blow  upon  blow,  every  where  con- 
 fessing Two  sons,  what  excuse  will  be  sufficient  for 
 them  ? 
 
 18 
 
 '  these  tilings  too  taught  S.  Cyril  in  his  discourse  against  those  who  con- 
 fuse the  Natures,  after  this  sort, 
 
 Receiving  as  a  rule  of  right  and  undistorted  Faith  the 
 Holy  and  God-inspired  Scripture  we  say  that  when  the 
 Only-Begotten  Word  of  God  became  First-born  for  us.  He 
 ceased  not  from  being  what  He  was  and  He  is  called,  along 
 with  the  title  of  Very  God,  also  Son  of  Man :  and  He  is 
 not  seen  to  have  changed  the  Nature  of  the  Godhead  into 
 flesh,  which  without  change  and  without  confusion  was 
 united  to  Him  that  He  might  adorn  it  with  His  own  Glory  : 
 rather  we  must  know  that  He  filled  it  with  God-befitting 
 authority.  Thus  for  a  season  was  He  seen  of  those  in  all 
 the  earth  when  He  came  from  Heaven. 
 
 1  from  the  collection  referred  to  above,  p.  326  note  e  and  elsewhere. 
 
 Cl;anfe£f  ht  to  €i)vi&U 
 
INDEX. 
 
 The  paragraphs  entb-ely  in  italic  refer  wholly  to  the  notes.     The  figures  en- 
 closed in  brackets  refer  not  to  S.  Cyril  but  to  some  that  he  is  opposing. 
 
 Aaron  a  type  of  Christ  subject  to  the 
 
 Iaiw,  55,  as  made  Priest,  88  note  i. 
 
 Adam,  last,  the  Incarnate  Son,  105, 
 
 121,  291  sq.,  312. 
 'Avapopa,  or  reference,  or  relation, 
 between  God  the  Son  and  a  man, 
 is  no  Incarnation,  259, 260,  see  note 
 t  and  compare  234,  235. 
 Andrew  Bishop  qfSamosata,  did  not 
 object  to  all  S.  CyriVs  Chapters,  20 
 note  k,  and  more  fully  in  Preface, 
 his  misunderstanding  of  chapter  1 
 (^^  carnally"  which  word  Eutherius 
 alsomisunderstands)2inoteq,hints 
 at  danger  of  Apollinarianism,  243 
 note,  of  third  chapter,  77  note  z, 
 does  not  object  to  chapter  7  though 
 guards  it,  305  note. 
 Angels  worship  the  Incarnate  Son, 
 57,  74,  79,  203,  208,  211,  235,  326, 
 corap.  349,  never  sated  with  the 
 sight  of  God,  203,  God  the  Son  in- 
 dwelleth  them,  208,  Law  spoken 
 through,  213. 
 
 Anointing,  Only-Begotten  receives 
 humanly  gives  Divinely,  108,  109. 
 
 Apollinarians, dread  of, 43,  and  note  e, 
 265  note  e,  324  note  e,  comp.  153, 
 their  errors,  given  briefly  in  S.  Ath- 
 anasius'  Great  Letters  to  Epictetus, 
 361,  and  in  his  books  against  Apol- 
 linarius,  324,  325,  note  c,  alluded 
 to,  324,  326,  363,  in  'S.  Gregory 
 JVax.,  364  note  b,  by  S.  Cyril,  365 
 sqq.,  accused  their  opponents  of 
 holding  Two  sons,  355  and  note  f, 
 363  note  b. 
 
 Apollinarius,  [178]. 
 
 .4/j«A-^/p5lioly,sanctified,given  to  speak, 
 out  of  One  Godhead,  Father,  Son, 
 Holy  Ghost,  134. 
 
 Arius,  12,  18,  43,  135,  [178],  Arians 
 alluded  to,  3,  238. 
 
 Ark,  a  type  of  Christ,  196. 
 
 Article,  the  definite,  286  and  note  h. 
 
 B 
 
 Baptism  Holy, 6,  One, 96,purifiesand 
 drives  away  deadliness  of  fleshly  de- 
 sire, 2'2Q,  into  Holy  Trinity,  313, 
 andinto  Christ's  death,31 3,  Christ 
 needed  not,  350. 
 
 Borfy  "Lord's  Body,"  i.  e.  God's,  151. 
 
 Chapters,  S.  Cyril  alludes  to  De- 
 fence of  his,  336. 
 
 Christ,  writings  about,  if  consonent 
 to  Holy  Scriptures  to  be  praised  : 
 else  eschewed,  2,  His  subjection  to 
 the  Law  typified  in  Aaron  being 
 put  under  Moses,  55,  all  Pure  and 
 spotless  Sacrifice  outlined  in  Pas- 
 chal Lamb,  122,  123,  314,  and  in 
 Bullock,  123,  sacrificed  to  re-form 
 our  nature,  300,  considering  Mys- 
 tery of  andacknowledging  the  Same, 
 God  and  Man,  we  escape  serpent's 
 bites,  126,  His  touch  gives  life,  130, 
 His  Body  our  Ransome,  165,  Life 
 giving,  213,  245,  317,  His  Blood 
 cleanses  and  protects,  226,  His  might 
 His  Spirit,  130,  131,  was  baptized 
 in  order  to  sanctify  Jordan,  132,  was 
 baptized  as  Man  baptized  as  God  in 
 the  Holy  Ghost,  133,  was  baptized 
 and  gives  the  spirit,  350, 351,  gave 
 Holy  Ghost  as  God,  133,  born  in  the 
 flesh,  i.  e.  God,  for  man  has  no 
 other  mode  of  birth,  351. 
 
 Christ,  God  and  Man  Personally 
 united,  4,  6,  8,  49,  66,  70,  the  Word 
 out  of  God  made  Man,  89,  no  one 
 ever  imagined  confusion  of  Natures, 
 16,  not  bare  Word  but  the  Word 
 emptied  and  anointed,  50,  God,  55, 
 314,  the  Incarnate  Word,  Q7,  Only- 
 Begotten  made  man,  294,  if  not 
 God,  a  man  is  our  mediator,  86, 
 257,  our  faith  in  a  man,  347,  attri- 
 
INDEX. 
 
 379 
 
 bates  His  works  to  His  own  Divine 
 Power,  63,  taught  the  born-blind  to 
 believe  in  Him  as  One,  76,  Full  as 
 God,  2/7,  saved  us,  347,  if  God  the 
 Word  is  not  also  He  who  was  born 
 after  the  flesh,  how  is  He  Christ 
 who  was  never  anointed?  274,  27S. 
 
 Christ,  had  all  as  in  Himself  through 
 the  Flesh  made  one,  5,  6,  our  First- 
 born, 186,  our  second  first-fiiiits, 
 291,  292,  comp.  338,  by  His  Obe- 
 dience undid  the  Forsaking  and 
 brought  back  to  the  race  Innocence 
 291,  we  are  His,  314,  has  reconciled 
 us,  314,  suffered  to  exhibit  us  clean- 
 sed, 314,  died  for  all,  314,  for  the 
 life  of  the  world,  315. 
 
 Christ,  One  and  Son  and  LoHD,  66, 
 102,  140, 167,  171,  172,  328,  comp. 
 1 18, 149,  279,  with  the  Flesh  united 
 to  Him,  167,  types  of  this,  42,  50, 
 51,  194,  195,  is  the  Word  out  of 
 God  made  man  and  Incarnate,  172, 
 328,  see  Jesus  Christ  Word  of  God 
 in  servant's  form,  186,  God  and 
 Man  in  One,  194,  260,  286,  293 
 note  s,  receives  not  the  glory  of 
 God,  as  some  tint  overlaying  Him, 
 but  is  God,  340,  to,  belong  words 
 and  actions  both  the  God-befitting 
 and  the  human,  293,  and  note  s, 
 294. 
 
 Christ,  the  word  signifies  only  some- 
 thing wrought,  185,  252,  273,  274, 
 means  anointing,  340,  in  Christ  this 
 was  the  anointing  in  human  wise 
 with  sinlessness  as  the  first-fruit  of 
 the  whole  ntiture,  186,  comp.  188, 
 274,  278. 
 
 Christ  God,  Who  knoweth  the 
 hearts, 56, 211,  Who  s/?eaA:e^/(  God's 
 IVords,  56,  Who  giveth  the  Spirit, 
 56,  Whom  the  Gentiles  knowing 
 have  ceased  to  be  without  God,  71, 
 Whom  all  Powers  above  shall  wor- 
 ship, 152,  else  no  Trinity  but  a 
 quaternity,  152,  since  the  Father 
 gave  His  own  Son,  157,  and  note 
 b,  300,  whose  JMystery  is  God's 
 Mystery  and  needs  full  under- 
 standing, 209,  is  Divine,  is  deep, 
 280,  is  marvellous,  357,  Faith  in 
 Whom  is  faith  Godward,  209, 
 AVhose  Gospel  is  the  Gospel  of  God, 
 
 209,  210,  Who  is  the  Great  God, 
 
 210,  and  His  Hope  a  blessed  one, 
 210,  Whoforgiveth  sins,  211,  Who 
 sitteth  at  the  Right  Hand,  211,  lest 
 we  worship  a  man,  212,  comp.  71, 
 73,  74,  78,  79,  152,  and  the  Angels 
 
 ■     too,  349,  197,  198,  210,  211,  340, 
 
 355,  whose  Blood  polluted  needs 
 sorer  punishment  than  despising 
 Law,  213,  Whom  the  disciples  con- 
 fessed  with  an  oath,  is  no  common 
 Blood,  302,  230,  280,  Who  has 
 angels,  28 1 ,  and  notez,  by  His  works, 
 281,  Whose  minister,  S.  Paul,  min- 
 isters God's  Gospel,  295,  and  note 
 y,  TVho  takes  away  the  tvorld's  sin, 
 295,  lest  our  faith  be  in  a  man,  347. 
 
 Church,  doctrines  of,  1,  6,  43,  55, 
 158,  218,  320,  of  Catholic  Church, 
 239,  care  needed  in  walking  in,  320, 
 teachers  of,  45,  that  God  hath  been 
 born  of  a  woman,  218. 
 
 Community  of  name  does  not  hinder 
 that  the  name  belong  really  truly 
 and  strictly  to  its  right  owner,  in 
 lower  sense  to  them  who  share  it, 
 1 62, 163  and  note  f,  not  Incarnation, 
 233,344,  851. 
 
 Confession  of  faith  of  us  all  offered 
 by  Gon  the  Son  to  the  Father 
 84,  and  88  note  i,  to  Himself  and 
 the  Father,  87,  confessing,  Christ's 
 Resurrection  we  are  redeemed,  97, 
 put  our  faith  in  Him,  158,  and  par- 
 taking Him  are  sanctified,  150, 
 saved,  347,  the  Word  of  God  made 
 flesh  and  born,  the  same  man  and 
 God,  we  escape  the  serpent's  bites, 
 126,  we  confess  the  Son,  God  and 
 3Ian,  from  both  the  human  and 
 Divine,  140. 
 
 Connection  {(Twdcpua)  makes  Two, 
 277,  see  <rwd(peia. 
 
 Creed  of  Constantinople,  cited  by 
 Nestorius,  28,  one  of  its  expansions 
 objected  to  by  S.  Cyril  as  an  inter- 
 polation, 31. 
 
 Creed  ofJSicea,  made  through  illumi- 
 nation of  Holy  Ghost,  25,  29,Nesto- 
 riusmisinterprets,25,yetpraises,181, 
 affirms  Birth  of  woman  after  the 
 flesh,  29,  33,  131,  340,  recited,  31, 
 partly  recited,  39, 200,217,231, 232, 
 340,  the  Holy  Ghost  spake  in  its 
 authors,  131 ,  231 ,  champions  of  the 
 Truth,  men  elect  and  Spirit-clad, 
 340,  not  displaced  by  that  of  Con- 
 stantinople,  31  note. 
 
 Crucified  the,  God  and  Lord,  165, 
 166,  167,  168,  169,  170,  171,  172, 
 173, 175, 176, 180, 181, on  Thrones 
 of  Godhead  and  worshipped,  354,  the 
 Incarnate  Son,  193  note  i  col.  1. 
 
 Cyril  S.,  his  extreme  accuracy  in 
 all  enunciations  of  doctrine  even 
 in  early  times,  40  note,  239  note, 
 understood  Isaiah  xxx.  10,  as  im- 
 perativemood,3  note,  e.vplainshis 
 
380 
 
 INDEX. 
 
 phrase  "  Personal  Union"  in  reply 
 to  Theodoret,  20  note  k,  ovk  iv 
 avOp(i)TTw  yeyovs,  Pasch  Horn.  x. 
 (A.D.  423),  Thes,  Ad  Herm.  dial.  1. 
 . .  192  note  [see  the  Letter  of  Alex- 
 iinder  Metropolitan  of  Hierapolis  to 
 the  aged  Acacius  in  which  he  speaks 
 of  S.  Cyril  proclaiming  one  Nature 
 „  in  his  Letters  whether  Paschal  or 
 others,  „  Synod.  §57],  speaks  of  the 
 many  harmed  by  the  teaching  of 
 Diodore  and  Theodore,  365. 
 
 D 
 
 Desire  carnal,  Baptism  and  Christ's 
 most  Precious  Blood  drive  off  the 
 deadliness  of,  226,  sting  of,  blunted 
 by  His  making  of  our  lump  ((pvpafMo) 
 the  Body  of  the  Word,  326. 
 
 Diodore,  320, calls  the  manhood,  'The 
 man  of  Nazareth,'  322, 330,  333,  his 
 words,  took  and  received,  instead 
 of  saying,  Born,  332,  harmed  very 
 many  by  his  erroneous  teaching 
 about  Christ,  365,  his  error,  321 
 note  col.  2,  led  wrong  through  his 
 writings  against  Apollinarius,  324 
 note  c. 
 
 Docetae,  (iWuded  to,  153,  compare  the 
 Apollinarian  error,342  note  n  col. 2. 
 
 Doctrines,  of  the  Church  [seeChurch] , 
 Divine,  1,  307,  of  the  truth,  4,  60, 
 131,  149,  181,  200,  318,  322,  364, 
 of  piety,  16,  131,  154,  comp.  20J, 
 right,  365. 
 
 E 
 
 Elisabeth,  mother  of  S.  John  Bap- 
 tist, 9,  12,  14,  24. 
 
 Emptying;  what,  5,  73, 166, 190,  272. 
 273,  means  filling  if  it  is  not  God 
 Incarnate  but  man  assumed,  277, 
 comp.  317. 
 
 Equality  o/ honour  means  Two  not 
 One,  306. 
 
 Eucharist,  (see  Flesh,  God  the  Son 
 liife  &c  [p.  381  fin.],  God  the  Son 
 Incarnate  Union  with  us, God  the 
 Son's  Flesh),  "  this  unbloody  sacri- 
 fice,"  146,  150, 151,  the  might  of  its 
 type,  the  Paschal  Lamb,  victory  over 
 deatli,  147,  in,  we  eat  the  Son's  flesh, 
 not  Godhead,  144  note  s  col.  1,  145, 
 151,  our  bodies  quickened,  245. 
 
 EulogiusS.  speaks  ofS.  Cyril's  "Per- 
 sonal Union,"  20  note  col.  2. 
 
 Ettsebius,  Bishop  of  Dorylaeum,  2a, 
 26  note  r,  praise  of,  25,  26. 
 
 Eutherius,  metropolitan  of  Tyana, 
 does  not,  any  more  than  Andrew, 
 object  to  S.  Cyril's  second  chapter 
 (see  his  Letter  in  Synodieon  §  73), 
 20  note  k. 
 
 Facundus,  Bishop  of  Hermaeum, 
 writes  in  preparation  for  fifth 
 General  Council,  endeavours  most 
 strenuously  to  defend  Theodore  of 
 jMopsuestia,  337,  343  note  p,  361 
 note  o,  the  mistranslation  that 
 somehow  came  to  him,  362  note, 
 himself  preserves  one  passage  of  S. 
 Cyril,  362,  passage  of  Theodore  in, 
 337  note. 
 
 Faith,  definition  of,  7,  of  the  Fathers, 
 334,  delivered  to  the  Churches,  7, 
 confession  of,  given  us  by  Holy 
 Scripture,  10,  otfered  by  Son  to  the 
 Father,  84,  88  note  i,  to  Himself 
 and  the  Father,  87,  right  Christ- 
 ward,  11,  70,  71,  True  right  and 
 unmixed,  358,  Godward,  57,  justi- 
 fies, 71,  profits  them  who  hold  it 
 unshaken,  183,  Tradition  of,  13,  39, 
 102,  143,  Right  and  Immaculate 
 that  Jesus  is  the  Only-Begotten 
 made  man,  334,  in  Holy  and  Con- 
 substantial  Trinity  required  of  us, 
 29,  in  Christ,  faith  in  Father  and 
 Son,  30,  71,  needed  not  investiga- 
 tion, 81,  One,  in  Christ,  95, 96,  ours 
 is  sure,  116,  Christward  undefiled, 
 they  who  have,  believe  that  God  the 
 Son  was  made  as  we,  206,  Christ- 
 Avard  Godward,  209,  the  Union  of 
 Godhead  and  manhood  basis  and 
 foundation  of,  235,  the  unerring 
 path  of,  270,  if  the  Word  not  In- 
 carnate, where?  245, 257,  in  a  man, 
 347. 
 
 Faithful,  of  God,  '  that  changeth 
 not,'  98. 
 
 Fathers,  some  used  the  term  mixture 
 to  express  Godhead  and  Manhood 
 in  Emmanuel,  16,  we  follow  pious 
 and  blameless  path  of,  80,  faith  of 
 318,  334,  gave  us  the  word  Union, 
 260,  ought  to  be  followed,  361. 
 
 Fire,  seizing  hold  on  wood  and  trans- 
 forming it  into  its  own  operation 
 type  of  the  ineffable  Union  of  God 
 the  Word  with  His  human  nature, 
 42,  194, 318,  but  comp.  215,  having 
 
INDEX. 
 
 381 
 
 liold  of  iron,  if  iron  striiok,  fire  un- 
 hurt, illustration  of  Godhead  unsuf- 
 ferin^  in  Passion,  31(j. 
 
 First-begotten,  the  Word  at  His 
 Incarnation, 57  and  notey,79,  IIS, 
 228. 
 
 First-born,  Christ  our,  186. 
 
 Fle.sh,  used  for  whole  man  in  Christ 
 even  as  in  us,  214,  233  note  t,  we 
 call  not  Son  of  God,  but  the  flesh 
 of  the  by  Nature  Son,  328,  of  other 
 natiu-e  than  the  Word,  yet  His  own, 
 328  [^see  God  the  Son  Incarnate 
 One  out  of  diverse  Natures],  of 
 man,  liuman,  of  the  Word,  Divine 
 6S,  united  to  God  tiie  Word  gives 
 life  because  His,  142,  145,  "the  own 
 flesh  of  Him  Who  qiiickeneth  all 
 things,"  317,  quickeneth  us  in  the 
 Spirit,  160. 
 
 Flesh  made,  is  not  a  term  that  could 
 be  accurately  used  of  a  man,  for  one 
 is  not  made  that  which  one's  exis- 
 tence began  with  being,  16, 32,  64, 
 one  does  not  partake  flesh  which  one 
 is  by  nature,  247  fin.,  248  note  g, 
 27<a,  exact  meaning  of,  explained, 
 4,  5,  8,  32,  33,  35,  129,  131,  134, 
 190,  207,  244,  means  Personally 
 united,  35,  comp.  49,  holy  Scrip- 
 tures affirm  that  Word  out  of  God 
 the  Father  was,  141,  means,  made 
 His  own  a  Body  recipient  of  death, 
 177,  made  man,  208,  214,  242,  334, 
 349,  so  come  in  the  flesh  belongs  not 
 to  man  who  can  come  no  other 
 way,  274,  275,  similarly  in  the  flesh, 
 born  in  the  flesh,  351. 
 
 Form  of  servant,  being  made  Man,  5, 
 318,  comp. 27,  64,  66,  byan  insever- 
 able union,  261,  none  can  take  who 
 has  it  by  nature  ;  only  the  Free  can 
 take,  262,  272. 
 
 Free-will,  given  each  person  by  God, 
 18. 
 
 G 
 
 Given,  may  be  lost,  258. 
 
 Godhead,  not  recipient  of  change,  5, 
 24,  33,  213,  nor  of  bulk,  15,  not  en- 
 closed by  space,  14,  15,  366,  nor 
 passes  in  space,  52,  Impalpable,  76, 
 not  of  earth,  218,  fills  all  things, 
 187,  216,  Simple,  368,  not  worsen- 
 ed by  Incarnation,  56,  beauty  of  In- 
 effable, beams  through  partaking  of 
 HolyGhost  on  souls  of  the  saints, 95, 
 One  thing,  manhood  another,  41, 
 61,  119,  187  and  note  d,  322,  365, 
 
 Nature  of,  One,  yet  Each  Exists, 
 Each  Works,  Each  Wills,  127,  128, 
 179,  Impassible,  76,  Free,  18,  54, 
 Free  from  Passion,  193,  Impassible, 
 225,  233,c;uni()t  be  reached  by  man ; 
 therefore  Godhead  and  manhood  can 
 only  meet  througli  the  Incarnation, 
 192  sqq.,  comp.  200. 
 
 God  can  do  all  things,  yet  worketh 
 by  the  laws  Himself  appointed,  8, 
 Alone  Free,  212. 
 
 God  the  Father,  glorified  having  the 
 Very  Son  out  of  His  Essence  made 
 flesh  and  given  for  us,  74,  75,  139, 
 and  worsliipped  by  all,  made  like  us, 
 199,  builds  an  house  for  the  Son, 
 not  less  the  Son  for  the  Father, 
 83,  84,  works  every  thing  through 
 His  Son,  His  Wisdom,  134,  saved 
 us  through  His  Son,  220. 
 
 God  the  Father,  and  the  Son  have 
 one  Will,  170,  171  and  note  1. 
 
 God  the  Son  Equal  in  all  to  the 
 Father,  113,  143,  272,  Consubstan- 
 tial,  135, 138, 21 7,  His  Exact  Image, 
 171,  in  Equality,  173,  Uncliange- 
 able,  17,  21,  87,*190,  192,  198,325, 
 Incapable  of  Passion,  190,  Form  of 
 Father's  Essence,  199,  Always  be- 
 cause tlie  Father  is  Always,  217, 
 some  call  Him  inferior  to  tlie  Fa- 
 ther, 3,  12,  had  all  us  in  Himself 
 througli  flesh  united  to  Him,  5,161, 
 made  His  own  tlie  flesli,  6,  the  Body, 
 8,  U),  out  of  the  Virgin,  182,  aiid 
 with  it  tlie  suff"erings  of  His  own 
 flesh,  6,  albeit  His  own  Nature  could 
 not  suffer,  6,  thereby  our  Saviour, 
 6,  made  flesh,  what,  8,  what  it  is 
 not,  16,  made  flesh,  born,  33  [sec 
 Flesh  made] ,  made  man  as  we,  else 
 curse  not  undone  nor  decay  and  sin 
 ended,  9,  dwells  in  us  tlirough  His 
 Spirit,  dwelt  in  S.John  Baptist  in 
 the  womb  through  His  Spirit,  14, 
 comp.  34,  One,  27,  God  and  Word 
 before  the  Incarnation,  after  it  man 
 too  as  we,  70  [S.Greg.  Naz.  338], 
 gives  the  Spirit,  His  own  by  Na- 
 ture just  as  the  Father's  \_see  God 
 the  Holy  Ghost]  134,  comp.  330, 
 pours  It  forth  as  His  own,  184,  186, 
 to  men  and  angels,  559,  has  all  of 
 the  Father's  except  the  being  Fa- 
 ther, 137,glorifies  Himself  through 
 His  own  Spirit,  137,  Life  by  Na- 
 ture, makes  His  flesh  life-giving, 
 142, 144  note  s,  145, 147, 148,  248, 
 and  Life,  134,  Begotten  of  the  Fa- 
 ther Who  is  Life,  145,  Life  of  Life, 
 367,  dwells  in  us  Divinely  tlirough 
 
382 
 
 INDEX. 
 
 Holy  Ghost,  humanly  through  His 
 fiesh  and  blood,  145,  makes  us  p.ar- 
 takt'rs  of  Him  spiritually  alike  and 
 bodily,  148,  thus  brings  to  nought 
 the  law  of  sin  in  our  members,  148, 
 comp.  226,  326,  partaking  we  are 
 sanctified  spiritually  alike  and  bodi- 
 ly, 150. 
 God  the  Son  Incarnate,  One  Per- 
 son, 41,  45,  68,  270,  293,  332,  no 
 other  mode  of  connecting  will  make 
 one,  46,  47,  60,  62,  65  sqq.,  comp. 
 233,  One  Nature,  41  and  note  c, 
 261,  265  note  e  [S.  Athanasius, 
 341],  One  out  of  diverse  natures, 
 41,  42  fin.,  61,  66,  117,  201,  215, 
 260,  263—266,  322,  338,  339,  350, 
 One  with  His  own  flesh,  43,  74,  75, 
 77,  136,  163,  165,  196,  227,  One 
 with  the  flesh  united  to  Him,  101, 
 147,  with  His  own  manhood,  194, 
 One  not  apart  from  His  own  flesh, 
 71,  129,  His  own  the  flesh.  His  own 
 the  Spirit,  never  parted  from  Him, 
 138,  worshipped  as  one  with  His 
 own  flesh,  79,  90,  152,  332,  comp. 
 235,  worships  and  is  worshipped, 
 84,  229,  remained  God,  5,  10,  16, 
 24,  45,57,  96,98,  102,  107,  128, 
 152,  187,  189,  190,  203,  207,  208, 
 214,  248,  263,  265  note  e,  269,  270, 
 273,  275,  276,  295,  346,  349,  had 
 no  second  beginning  of  His  own 
 Being,  5,  7,  191,  218,  323,  351, 
 man  yet  without  beginning  of  His 
 own  Nature,  100,  218,  240,  357, 
 vet  had  a  second  birth,  that  namely 
 in  flesh,  9,  10,  26,  27,  29,  32,  79, 
 183,  191,  214,  215,  217,  220,  242, 
 244,  247,  248,  256,  263,  313,  349, 
 as  some  of  Jews  too  saw,  103,  as- 
 sumed flesh  and  blood,  152,  human 
 nature,  189,  united  thereto,  326, 
 without  change  or  turn,  154,  172, 
 190,  213,  or  has  mixture,  215,  242, 
 266,  united  to  Him  the  Body,  45, 
 
 179,  217,  united  to  flesh,  157,  comp. 
 351,  359,  and  making  it  His  own 
 without  confusion,  turning,  and  as 
 He  knoweth,  318,  has  a  natural  pre- 
 sence in  the  body  united  to  Him 
 and  His,  334,  yet  abiding  what  He 
 was,  45,  128,  129,  135,  187,  191, 
 194,  197,  217,  275,  314,  True  U- 
 nion  alone  makes  this  possible,  47, 
 48,  65,  7Q,  78,  One  Son  not  two, 
 6,  10,  &c.  [S.  Greg.  Naz.  338,  did 
 not  sever  Himself,  (Theophihis) 
 338],  by  His  own  Testimony,  7^^, 
 
 180,  189,  220,  229,  230  note,  262, 
 279,  280,  and  of  God  the  Father, 
 
 221  note  h,  280,  by  that  of  S.  John 
 the  Baptist,  280,  and  of  the  disciples, 
 230  note,  280,  Son  of  God  by  Na- 
 ture and  Son  of  David  by  nature, 
 269  sqq.,  279  sqq.,  comp.  310,  323, 
 327,  consubstantial  with  the  Father 
 yet  with  us  too  and  sent,  104,  107, 
 with  the  Father  Divinely,  with  us 
 humanly,  332,  350,  Anointed  and 
 anoints,  receives   the    Spirit  and 
 gives  It,  108, 109, 1 33, 1 86, 187, 1 88, 
 gives   it   richly,    184,  Perfect   and 
 emptied,  348,  emptied,  the  Full,  113, 
 1 66, 1 90, 1 99, 206,  286, not  ashamed 
 of  that   Birtli   in   the  flesh   which 
 some   shame  to  confess,  86,   106, 
 126,  348,  comp.  246,  takes  what  is 
 ours,  petty  though  they  be,   108, 
 109,  168,  169,  247,  262,  283,  284, 
 286,  partook  Personally  in  a  single 
 flesh,  132,  Invisible  visible  because 
 His  the  visible  Body,  179,  242,  297, 
 Impalpable  palpable,  180,  249,  336, 
 because  His  Body  subject  to  touch 
 and  sight,  180,  both  the  disciples 
 owned  this  and  S.Thomas,  180, 181, 
 Impalpable    Incarnate    and    made 
 man,  181,  Impassible,  202,  born  yet 
 calls  to  being,  228,  is  Creator  of  all 
 in  His  Divine  Nature,  275,  over  all, 
 314,  315,  His  the  God-befitting  and 
 the  human,  319,  has  united  to  Him 
 a   body  ensouled   with   reasonable 
 soul,  41,  99, 148,  165, 193, 196, 213, 
 214,  229,  242,  251,  264,  265  note 
 e,  275,  295, 318, 322, 325,  326,  339, 
 Personally,  116,   179,    \_see   Union 
 Personal] ,  the  manhood  His,  264, 
 without  any  change  of  His  Nature, 
 265   note    e.   Word   not    changed 
 into   body,  nor   does  He   frame  a 
 body  out  of  His  own  Essence,  365, 
 if   Son  can  change,  Father  and 
 Holy    Ghost    can    also    change, 
 366,  flesh  cannot  change  into  God- 
 head lest  Godhead  be  made  out  of 
 generate,  367,  His  Holy  Body  Di- 
 vine, as  made  His  own,  yet  passes 
 not    into    His    Nature,    368,    not 
 changed  into  flesh,  33,  35,  232  and 
 note  t,  242,  346,  not  changed,  275, 
 fleshremained  flesh,  Word  remained 
 Word,  16,  194,  264,  323,  flesh  not 
 the  beginning  of  His  Being,  5,  7, 
 22,  36,  214,  240,  265  note  e,  323, 
 351,  no  one  imagines  any  confusion 
 between  Godhead  and  flesh,  6,  36, 
 172,  no  one  dares  to  say  changed 
 into   flesh,   154,   this   Apollinarian 
 error  mentioned,  365,  that  of  the 
 flesh  beingmade  consubstantial  with 
 
INDEX. 
 
 383 
 
 the  Godhead  mentioned,  3G7,  3(i8, 
 His  Body  His  own,  42,  43,  60,  90, 
 92,  142,  144,  151,  154.  170,  232, 
 323,  324,  328,  334,  338,  339,  341, 
 368,  altliougli  it  l)e  not  in  its  natural 
 qualities  the  same  witli  the  Word, 
 338,  the  Word  not  called  '  seed  of 
 David,'  yet  no  severance,  329,  His 
 Body  ineffal)ly  united  to  Him,  69, 
 219,  His  manliood,  194,  214,  His 
 own  its  natural  sinless  passions  and 
 sufferings,  232,  uses  it  as  an  instru- 
 ment just  as  a  man's  soul  does,  68, 
 comp.  216,  suffered  in  the  flesh  just 
 as  anointed  in  regard  to  the  liuman 
 nature,  51,  permits  His  flesli  to  go 
 after  its  own  laws,  170,  179,  214, 
 242,  296,  makes  His  own  wliat  be- 
 long to  His  flesh,  to  Himself  made 
 man  attributes  what  pertain  to  His 
 Godhead,  101, 102, 169,  194,  comp. 
 168,  190,  192,  227,  236,  244,  254, 
 256,  if  not  made  Man,  died  not,  nor 
 {•i  first-begotten  from  the  dead,  1 1 6, 
 comp.  245. 
 
 His  Passion.  Suffered  death  hu- 
 manly, raised  Divinely,  co-sittetli 
 with  Father,  151,  suffered  death 
 humanly,  lived  Divinely,  170,  Im- 
 passible yet  suffered  in  the  flesh, 
 116,  158,  159,  163,  166,  169,  170, 
 174,  175,  177,  178,  181,  182,  193 
 and  note,  229,  231,  233,  234,  235, 
 236,  300,  301,  302,  304,  307,  312, 
 313,  319,  336,  of  His  own  will,  132, 
 166,  171, 177,303,312,313, because 
 the  Body  suffered  which  is  His  own 
 and  united  to  Him,  178,  233,  His 
 flesh  His  own  not  another's,  8,  142, 
 194, 249, 251,  261,  293,  323,  no  one 
 says  that  He  suffered  in  His  own 
 Nature,  166,  167,  made  His  own  a 
 Body  recipient  of  death,  177,304, 
 313,  subject  to  decay,  311,  to  death, 
 338,  recipient  of  undoing,  323,  of 
 our  lump,  326,  the  Body  of  Life, 
 301,  323,  to  implant  therein  life, 
 311,  and  thus  is  conceived  of  as  suf- 
 fering because  His  Very  own  Body 
 suff^ered,  177,  225,  249,  304,  thus 
 Life  died,  177,  174  note  p,  226, 
 mingles  life  with  death,  326,  the 
 true  Union  gives  the  dciath  of  the 
 flesh  to  Him,  182,  225,  232  sqq., 
 gave  His  Body  to  death  for  a  little 
 while  and  made  it  superior  to  death 
 and  decay,  179,  to  makes  ours  so, 
 315,  disdained  not  to  die  though 
 some  find  fault,  303,  it  tasted  death, 
 the  Word  personally  united  to  it 
 quickened   it,  179,    the  Poiver   of 
 
 God&WW  inherent  in  Him, 305, Him- 
 self the  Father's  Power,  306,  would 
 have  sufl'ered  if  He  could  have  suf- 
 fered, 202,  was  in  the  suflering 
 Body,  Himself  unknowing  to  suf- 
 fer, 202,  227,  304,  sufl'ered  without 
 suffering  {ivaQiv  airaBobs),  228,  232, 
 302 — 4  and  notes  f  and  g,  316,  lived 
 while  His  flesh  died  and  thus  o'er- 
 canie  death  ar.d  brought  resurrec- 
 tion to  the  whole  race,  301,  with 
 the  flesh  makes  His  own  what  is 
 its,  291  note  r,  293,  294,  297,  304 
 note  h,  319,  His  the  flesh.  His  the 
 Blood,  v/hich  S.  Paul  calls  the  veil, 
 as  veiling  the  Godhead,  297,  His 
 the  Passion,  312,  the  Blood  the  flesh, 
 314,  we  do  not  alienate  from  Him 
 the  suffering,  lest  we  deny  too  the 
 Birth,  316,  red-hot  iron  an  illustra- 
 tion, 316,  suffered  in  the  flesh  for 
 our  life,  75,  303,  to  save  all  under 
 Heaven,  175,  Life  to  undo  death, 
 156, 157, 159,  yet  cannot  die,  being 
 Life,  159,  overcame  death  to  trans- 
 mit to  us  too  the  grace,  161,  163, 
 171,  314,  323,  326,  338,  and  win 
 all,  314,  for  our  sakes,  160,  salvation 
 to  the  whole  world,  303,  that  we 
 might  live,  301,  313,  to  give  re- 
 generation to  all,  312,  and  stay 
 the  law  that  rages  in  our  members, 
 326,  died  in  the  flesh.  17,  339,  see 
 174  note  p,  ascended  in  His  Body, 
 197,  through  the  death  of  His  Body 
 hatli  reconciled  the  world  to  the 
 Father,  160,  hath  saved  all,  171, 
 given  for  us,  157  and  note  b,  300, 
 301,  303,  except  He  had  taken 
 somewhat  of  ours,  we  had  not  had 
 immortality,  336,  gave  for  us  a  body 
 which  could  suffer  contumelies  and 
 death,  174,  175,  and  rendered  it 
 superior  to  death  as  being  that  of 
 the  Incorruptible  God,  245,  Life  and 
 quickened,  190,  228,  256. 
 
 God  in  flesh,  305, 327,  impalpable 
 and  invisible,  palpable  and  manifest 
 through  His  own  flesli,  76,  180, 242, 
 begotten  Divinely,  born  humanly, 
 10,  27,  191,  318,  323,  332,  364, 
 born  humanly  and  createth  all,  228, 
 Perfect  God  and  Perfect  man,  194, 
 242,  263, 304, 336,  Lord  of  All  even 
 with  flesh,  199,  224,  248,  256,  309, 
 All-Perfect  and  supplies  the  creature 
 with  wisdom,  202,  228,  comp.  295, 
 325,  All-Perfect  and  takes  ours,  296, 
 All-Perfect  even  while  growing,  336, 
 sitteth  on  the  Father's  Throne 
 even  with   flesh,  205,  comp.  224, 
 
384 
 
 INDEX. 
 
 His  the  Emptying  though  some 
 diide,  345,  355,  makes  His  own 
 the  Birth  of  His  own  flesh  and  is 
 tiod   Co-eternal  with  the    Father, 
 
 101,  126,  217,  325,  326,  the  suffer- 
 ing's of  His  own  flesh,  174,  194, 
 no  longer  bare  Word,  101,  [S. 
 Greg.  Naz.  338] ,  339,  ealls  the  Fa- 
 ther God  yet  is  Himself  Only-Be- 
 gotten Son,  52,  250  and  note,  256, 
 262,  and  gives  His  Father  to  us, 
 262,  Law-giver  and  under  the  Law, 
 53,  All-free,  18,  57,  64,  66,  88,  190, 
 
 249,  268,  294,  yet  became  bond,  57, 
 64,  66,  89,  140,  190,  248,  249,268, 
 294,  Free  in  His  own  Nature  yet  call- 
 ed bond,  89, 262,  [Theophilus,  338] , 
 above  the  Law,  122,  212,  receives 
 glory  as  Man,  63  note  f,  73,  the 
 glory  which  was  His  own,  73,  161, 
 to  manifest  to  us  His  own  Life-giv- 
 ing Nature,  160,  His  Manhood  Per- 
 fect, 93,  189,  194,  213,  214,  216, 
 254,  like  us  as  Man,  as  God  shewing 
 the  Beauty  of  the  Nature  of  God, 
 
 102,  103,  the  Beauty  of  His  Proper 
 Nature,  128,  129. 
 
 Union  WITH  us.  A  second  first- 
 fruits  of  our  race,  5,  9,  121,  250, 
 251,  312,  326,  comp.  138,  187,291, 
 292,  through  Him  we  united  o-xert- 
 kHs  to  tlie  Father  and  to  one  an- 
 other though  participation  of  the 
 Spirit,  160,  in  us  through  His 
 flesh  which  quickeneth  us  and 
 through  the  Holy  Ghost,  160,  His 
 the  Spirit,  163,  [xee  also  God  the 
 Son,  near  the  end,  God  the  Son's 
 flesh],  a  part  of  the  creation,  52, 
 92,  189,  358,  then  became  our  Bro- 
 ther, 92,  102,  to  make  us  brothers 
 and  free,  92,  242,  takes  ours,  gives 
 us  His,  247,  sanctified  yet  gives  tlie 
 Spirit,  92,  228,  285,  286,  with  us 
 born  to  give  us  Divine  birth,  that 
 we  might  be  no  more  called  children 
 of  flesh,  93,  comp.  247. 
 
 Made  man,  in  order  to  justify, 
 to  present  clean,  to  bring  over  the 
 stray,  82,  comp.  88  note  i,  emptied 
 Himself  to  save  all  under  Heaven, 
 104,  to  raise  us,  177,  178, 198,  217, 
 to  give  us  His,  242,  to  ennoble  the 
 nature,  286,  287,  of  His  own  will, 
 166,  to  make  us  offspring  of  second 
 Adam,  105,off"springof  the  Spirit, 
 
 250,  251,  to  bring  us  to  union  (rrj 
 fv6T7}Ti)  with  Him,  198,  because  He 
 assumed  human  nature,  189,  to  free 
 from  con'uption,  cause  sin  to  cease, 
 198,  247,  to  undo  decay,  not   to 
 
 make  His  own  Nature  subject  to  de- 
 cay,  367,  emptied,  sent.  High  Priest, 
 oftered  Himself  and  us,  84,  offered 
 Himself  and  us,  89  {see  Sent],  re- 
 ceived from  the  Priests  their  mini- 
 strations, made  man  was  Himself 
 High  Priest,  88,  God  and  Priest  of- 
 fering no  sacrifice  of  earth,  98,  ac- 
 cepts High  Priesthood,  112,  283,  as 
 part  of  the  abasement,  113, 283,  and 
 so  is  Prophet  and  Apostle,  284,  285, 
 High  Priest  and  Co-throned  with 
 the  Father,  116,  High  Priest 
 when  man,  abasing  Himself;  of- 
 fered Himself  to  win  all  under  Hea- 
 ven, justify  through  faith,  undo  de- 
 cay, 123,  our  sinless  Sacrifice,  120, 
 121,  for  forgiveness  and  justifica- 
 tion of  sinners,  122,  the  Last  Adam, 
 freeing  our  nature  from  the  ills  of 
 the  first,  121, 291  sq.,  312,  our  Savi- 
 our, 104,  man  and  a  Bethlehemite, 
 104,  made  man  and  Incarnate  as 
 taught  Holy  Scripture,  107,  His 
 deeds  are  all  that  has  been  wrought 
 for  us,  107. 
 God  the  Son  Incarnate  has  Names 
 in  common  with  the  Father  and 
 the  Holy  Ghost,  has  also  special 
 names  meaning  God  and  Man,  253, 
 His  Names  before  the  Incarnation, 
 His  additional  Names  after  it,  200, 
 201,  253,  called  our  Brother  when 
 man,  not  we  His  in  regard  to  His 
 Godhead,  199,  His  manhood  not 
 absorbed  by  His  Godhead,  265  note 
 e,  266,  367  sqq.,  proceeded  man 
 not  in  a  man,  331,  see  192  note, 
 born  of  a  mother  incognizant  of 
 marriage,  214, 249,  why,  249—251, 
 His  Body  from  Marv,  327,  ever 
 sinless,  327,  and  holy,  325,  327, 
 342,  343,  359,  368,  God  in  Spirit 
 Man  in  flesh,  206  and  note  q,  comp. 
 341,  the  Glory  of  God  the  Father, 
 
 287,  feared,  prolonged  His  prayer 
 to  learn  us  to  pray  intently,  to  be 
 brave  in  temptations,  to  ask  for 
 manliness  if  so  be  we  must  sufl'er, 
 
 288,  289  and  notes  k  and  n. 
 
 God  the  Son  Incarnate  God  Who 
 makes  sons  o/Gorl themw/io  receiv- 
 ed Him  ,57  ,v,'here  Spirit  makes  sons 
 57,  Who  while  crucified  as  man  and 
 saying,  J\Iy  God  My  God  why  for- 
 sookest  Tlioii  Me  did  yet  restrain 
 as  God  the  son's  light,  175,  see  too 
 S.  Athanasius  in  292,  note,  and 
 wrought  Divine  deeds,  176.  when 
 the  Gentiles  acknowledged  they 
 ceased  to  be  ivithoxit  God   in    the 
 
INDEX. 
 
 385 
 
 world,  197,  tJte  riches  of  the  glory 
 of  Whose  Mystery  is  made  known 
 to  the  Gentiles,  208,  Who  said,  the 
 glory  which  1  had  before  the  world 
 was,  ivith  Thee,  161,  273,  on  His 
 own  Testimony,  221,  280,  and  that 
 of  His  Father,  221  notch,  280.  Who 
 is  God  of  Jacob, 222,  and  of  Abra- 
 ham, 222,  by  testimony  of  Jacob, 
 107,  223,  God  the  Son  Incarnate, 
 if  one  name,  it  means  God  and  Man, 
 G7,  see  Immanuel,  else  a  man  saved 
 us,  God  tlie  Son  did  but  bring  him 
 forward  257,  we  worsliip  a  man, 
 258,  310,  we  are  baptized  into  a 
 man's  death,  313,  one  of  imequal 
 nature  is  added  to  the  Trinity 
 and  worshipped  with  It,  259,  260. 
 how  are  ive  sons  by  adoption,  268. 
 a  man  sits  on  the  Right  Hand,  269. 
 quickens,  317,  a  man  is  over  all, 
 God  blessed  for  ever,  271,  we  re- 
 deemed by  anotlier's  blood,  298, 
 seeing  that  the  Father  gave  His 
 own  Son  for  us,  157,  and  note  b, 
 300,  307,  Who  has  authority  to 
 take  His  life  again,  313. 
 
 God  the  Son's  flesli  is  Life-giving, 
 142,  145,  245,  248,  317,  341,  352, 
 as  being  His  Who  is  Life,  248,  the 
 own  flesli  of  Life,  317,  because  "it 
 has  become  the  Proper  flesli  of  the 
 Word  who  quickeneth  all  tilings," 
 318,  352.  tlie  flesh  of  God,  341, 
 witli  might  not  pertaining  to  its 
 nature,  352. 
 
 God  the  Holy  Ghost,  error  con- 
 cerning, 3,  12,  tlirough,  the  Son 
 dwells  in  us  and  in  S.  John  Baptist 
 in  the  womb,  14,  in  souls  of  saints, 
 357,  Beauty  of  Ineffable  Godhead 
 beams  on  souls  of  saints,  95,  Fullness 
 of  Consubstantial  Trinity  dwells  in 
 each  of  us,  282,  Only-Begotten  Sou 
 receives,  yet  baptizes  with,  109, 
 133,  speaks  in  (S.  Matth.  x.  20), 
 holy  Apostles,  Christ  gives  mouth 
 (S.  Lukexxi.  15),  134,  through  par- 
 taking of,  we  are  made  one  Avith 
 Christ  and  with  one  another,  145, 
 146,  with  the  Father  (o-xSTt/ccSs), 
 and  with  one  another,  160,  He  is 
 in  us  and  through  His  flesh,  160, 
 are  sons,  215,  fled  away  from  our 
 race  through  oursin,  Christ  through 
 His  sinlessness  makes  us  worthy  of 
 His  return,  186,  said  to  be  sent 
 though  He  fill  all  things,  108,  216, 
 217. 
 
 The  own    Spirit  of  the  Son, 
 109,  129,  137,  184,  186,  given  by 
 
 C 
 
 Him  to  men,  129,  184,  830,  just  as 
 doth  the  Father  too,  129,  from 
 His  own  self  129,  from  Him  in  Him 
 by  Nature  and  His  own,  138, 
 Christ's  might,  130,  131,  and  the 
 Spirit  of  the  Father's  Mouth,  i.  e. 
 of  Christ,  131,  spake  in  the  Nicene 
 Fathers,  131,  231,  340,  opened  to 
 them  the  knowledge  of  the  Truth, 
 231,  the  own  Spirit  of  Christ  even 
 as  of  the  Father,  133,  the  own 
 Spirit  of  the  Truth  i.  e.,  of  Christ, 
 133,  the  Son's,  irpoi'i)»'  through  His 
 Ineff"able  Nature  and  Consubstan- 
 tial with  Him,  136,  His  Spirit, 
 ever  with  Him  just  as  with  the  Fa- 
 ther, 138,  in  Him  at  His  Ascension, 
 138,  He  conceived  of  that  we  might 
 be  born  of,  250,  251,  the  Spirit  of 
 Jesus,  330,  given  by  Christ,  351. 
 
 God  out  of  God  Consubstantial 
 with  Father  and  Son,  136,  Pro- 
 ceeds (wpSfiaiv)  from  the  Father, 
 is  the  Son's  and  Consubstantial 
 with  Him,  137. 
 S.  Gregory  of  JSkizianzum,  S.  Cyril 
 cites  testimony  from  his  first  Letter 
 to  Cledonius,  338,  received  by  the 
 Apollinarians  of  holding  Two  sons, 
 363,  note  b,  his  language  read  be- 
 fore Council  of  Ephesus,  364,  note, 
 his  contrast,  that  the  Incarnate  Son 
 is  one  thing  and  another.  Godhead 
 and  manhood  :  the  Most  Holy  Tri- 
 nity not  so,  but  One  Person  and 
 Another,  364  note. 
 
 H 
 
 Heed  need  of,  320. 
 
 Heretics  some  say  that  the  Son  is 
 lesser  than  the  Father,  3,  12,  238, 
 others  speak  amiss  as  to  the  Holy 
 Ghost,  3, 12,  deny  Incarnation,  find 
 fault  with  His  All-pitying  grace,  as 
 if  He  counselled  ill  in  abasing  Him- 
 self, 238,  239. 
 
 Heresy  inventors  of,  worse  than 
 Greeks,  238. 
 
 Human  from  the,  alike  and  Divine 
 we  confess  the  Son,  God  and  Man, 
 140, 
 
 Immanuel  First-begotten  and  only- 
 Begotten, 57and  iiote  y,  worshipped 
 with  one  worship,  70, 332,  worships 
 and  is  worshipped,  84,GodandMan, 
 96,  from  the  womb  of  the  Virgin, 
 113,  188,  (twice)  if  we  call  Him 
 
38() 
 
 INDEX. 
 
 man,  it  means  the  Word  emptied  ; 
 if  only-Begotten  Ood  it  means  God 
 Incarnate,  168,  if  man,  it  means 
 God  united  to  our  nature,  230, 265, 
 man  remaining  God,  187,  208,  and 
 to  be  worsliipped,  208,  God  made 
 man  219,  [S.  Greg.  Naz.  364  note] 
 One,  191, 215, of  Godhead  and  man- 
 hood, eaeli  perfect,  336,  God  with 
 us,  not  as  a  helper  but  as  Incarnate, 
 187,  188,  191,  192,  240,  that  we 
 partaking  of  Him  through  the  Holy 
 Ghost  might  become  sons,  215, 
 Name  given  by  God  the  Father, 
 240,  His  tlie  recent  humanly  the 
 Eternal  Divinely,  280. 
 
 Incarnation,  246,  249,  peril  of  being 
 ashamed  of,  126,  =  God  the  Word 
 made  Man,  abiding  God,  128,  129, 
 200,  207,  our  salvation,  231,  247, 
 foundation  of  our  hope,  247,  mode 
 of,  limned  in  Burning  Bush,  266 
 and  note  g. 
 
 Incarnate  belongs  to  One  Who  pre- 
 existed before  being  Man,  16,  32, 
 33,  means  born  of  a  woman,  8,  17, 
 33,  219,  247,  begotten  after  the 
 flesh,32,notindvvelling,34,35,131, 
 132, 201,  207,  267,  357,  not  connec- 
 tion, 234, 235,  called  Indwelling  not 
 accidental  but  Very  and  Personal, 
 35,  comp.  215,  Indwelling*without 
 mixture,  215,  took  a  Body  from 
 forth  the  holy  Virgin  and  made  it 
 
 '  His  own,  39,  partook  of  flesh  and 
 blood  as  we,  132,  united  personally 
 to  a  single  flesh,  132. 
 
 Indian  gems,  1. 
 
 Indwelling'  does  not  make  man,  else 
 Father  and  Holy  Ghost  man,  282, 
 283,  means  a  man  distinct,  not  God 
 Incarnate  345,  comp.  357. 
 
 Instinct  in  animals  a  token  to  us  of 
 responsible  power,  321. 
 
 Iron  red-hot  illustration  of  Godhead 
 unsuffering  in  Passion,  316,  see 
 Fire. 
 
 Jesus  Christ  God  and  Man,  29,  39, 
 191,  201,  182,  184,  God  out  of  the 
 Essence  of  the  Father  made  Man, 
 157,  One,  215, 225,  the  Word  made 
 man,  179,  225,  the  Very  Word  In- 
 carnate, 206,  the  Only-Begotten 
 Word  made  man,  334,  the  Word 
 Incarnate  and  made  man.  339,  340, 
 God  out  of  God  the  Father  Divine- 
 ly, man  out  of  woman  humanly, 
 364,  so  called  when  Incarnate,  29, 
 
 67  note  1,  330,  and  born  of  a  wo- 
 man, 340,  the  J^ew  JVame,  221  and 
 note  h  believing  on,  we  believe  in 
 God  the  Son,  30,  through  Him  on 
 the  Father,  30,  71,  demanded  faith 
 in  Himself,  62,  taught  faith  in  Him- 
 self to  the  born-blind,  76,  is  testified 
 to  by  God  the  Father,  184,  by  the 
 water,  the  blood,  the  Spirit,  184, 
 God,  Whose  are  the  people  whom 
 He  saved,  188,  Who  made  all  things 
 as  declare  SS.  Paul  and  John,  190, 
 191,  WE  His,  188,  said  to  suffer  be- 
 cause He  was  in  the  sufi'ering  Body, 
 202. 
 
 To  come  again  in  the  glory  of 
 Godhead  yet  having  not  cast  away 
 our  likeness,  206,  all  things  made 
 through  ;  hence  if  not  One,  why  is 
 God  the  Son  so  called  ?  273,  2/4, 
 all  things  through  a  man,  unless 
 He  be  God,  282,  the  Word  rightly 
 called,  if  truly  He  Who  saved  His 
 people,  275,  is  -KpoaiiivLos,  One  Son, 
 Who  in  the  last  times  was  born  of 
 a  woman,  278,  Holy  ever  and  Per- 
 fect, not  made  so  at  His  Baptism, 
 342,  343,  359,  from  the  womb,  327, 
 359. 
 
 Jolm  S.  the  Evangelist  proclaims 
 God  the  Son  God,  then  made  Man, 
 4,5. 
 
 John  of  Antioch  still  uses  Creed  of 
 JVicea  not  of  Constantinople,  31 
 note,  keeps  the  Faith,  337. 
 
 John  of  Caesarea  in  Palestine  (the 
 town  of  Cornelius  the  Centurion), 
 afterwards  Bishop  of  that  See, 
 makes  Collections  of  extracts  of 
 Fathers  in  Defence  of  Council  of 
 Chalcedon,  teste  Anastasius,  in 
 his  Fice  Dux,  and  Severus,  hereti- 
 cal Archbishop  of  Antioch,  321 
 note,  his  collection  exists  in  sy- 
 riac  in  the  Vatican  ms.  140,  and 
 anonymously  in  Greek  in  tivo  late 
 mss.  ib.,  his  title  to  his  citations  of 
 S.  Cyril,  363  note  a,  signs  in  the 
 Fifth  General  Council,  321  note. 
 
 Justified,  we  are,  believing  on  Him 
 Who  died  for  us,  97,  sinners  by  the 
 Son's  sacrifice  of  Himself,  122,  by 
 grace  through  faith  by  the  Son's 
 abasement  and  offering  of  Himself, 
 123,  in  Christ,  301. 
 
 Leontius  of  Byzantium  (also  called 
 of  Jerusalem)  321  note,  mentions 
 Eusebius  Bishop  of  Dorylceum,  26 
 
INDEX. 
 
 387 
 
 note  r,  his  date,  343  note  q,  cites 
 five  jmssages  from  Diodore  against 
 the  Si/nousiasts,  which  were  also 
 attributed  to  Theodore,  343  note  q, 
 344  note  r,  cites  from  Theodore''s 
 fifteen  books  on  the  Incarnation, 
 343  note  q,  352  note  e,  355  note  e, 
 356  note  g-,  359  note  1,  and  from 
 his  four  books  against  Apollina- 
 riiis,  343  note  q,  353  note  d,  speaks 
 of  the  great  difficult}/  there  was  in 
 his  time  of  obtaining  access  to  Theo- 
 dore^s  writings,  352  note  c. 
 
 Liberatus,  his  account  of  books  a- 
 gainst  Diodore  and  Theodore,  363 
 note  a. 
 
 Life,  we  no  longer  live  our  own,  159. 
 
 Luke  S.,  quoted  by  name,  134. 
 
 M 
 
 Macedonian  heresi/  alluded  to,  3, 
 12,  321  note  col.  2. 
 
 Made,  teas,  meaning'  of,  when  said 
 of  God,  241,  a  curse  and  sin,  243 
 note  c,  244,  and  note  e,  see  Flesh 
 made. 
 
 Made  like,  formerly  unlike,  251. 
 
 Man  not  made  man,  16,  33,  64,  102, 
 comp.  107,  see  Flesh  made,  is  said 
 to  be  dead  if  the  body  die,  though 
 soul  not  recipient  of  death,  so  as  to 
 Christ,  182,  174  note  p,  mode  of 
 union  of  soul  and  body  in,  no  one 
 can  understand,  192,  193,  that  of 
 Emmanuel  compared  to  it,  with 
 differences,  193, 194,214,219,264, 
 324,  comp.  333,  339,  soul  has  not 
 the  nature  of  the  body  as  beginning 
 of  its  existence,  219,  soul  not  reci- 
 pient of  ph3'Sieal  suffering  yet  ac- 
 counts its  own  those  of  the  body, 
 193,  225,  as  soul  belongs  to  man 
 though  different  in  nature  thus  the 
 Body  united  to  Him  to  the  Word, 
 334,  definition  of  man,  335  and 
 note  n,  336,  not  really  divided  into 
 its  two  component  parts,  336,  one, 
 though  vast  the  difference  between 
 soul  and  body,  339. 
 
 Man  assumed,  322,  [359] ,  Error  that 
 God  the  Son  assumed  a  man  ex- 
 ternal to  Himself, such  an  onewould 
 have  had  no  superiority  over  us, 
 267,  557,  disallowed  by  Holy  Scrip- 
 ture, 275,  if,  the  Jews  would  have 
 been  right,  27S. 
 
 Manichees,  8. 
 
 Marcion,  342  note  n. 
 
 Martyrs  suffered  all  things  for  the 
 crown  of  yv7)(n6rrjros  with  Christ, 
 
 C 
 
 173,  suffered  in  their  bodies,  yet 
 their  own  selves  crowned,  173,174. 
 
 Mary  Virgin,  see  Mother  of  God,  no 
 honour  to  call  by  any  name  which 
 dishonours  God,  11, 12,  God  born 
 of  her  after  the  flesh.  Holy  Scripture 
 teaches,  15,  see  Incarnate,  Scripture 
 Holy  not  deified,  37,  mother  of  the 
 very  Word  united  to  flesh,  50,  no 
 one  ever  called  her  mother  of  the 
 bare  Godhead,  218,  compare,  265 
 note  e,  the  Woed  has  not  the  be- 
 ginning of  His  Being  fiom,  357, 
 Theodore's  error  about,  856. 
 
 Matthew  S.,  quoted  bv  name,  134. 
 
 Mi.rture,  43, 44, 45, 81, 110, 1 71, 172, 
 173,  215,  242,  285  note  c,  some  of 
 the  Fathers  used  terms  to  express 
 Godhead  and  Manhood  united  in 
 Emmanuel,  16,  expresses  els  &Kpoi/ 
 evwa-ts,  1 7,  but  no  one  imagined  any 
 actual  mixture,  16,  43,  153,  172, 
 see  Nature  of  Christ,  Nestorius  ac- 
 cused of  secretly  bringing  it  in  the 
 name,  173,  used  of  the  intimate 
 closeness  between  God  the  Son  In- 
 carnate and  us,  250  note  i,  used 
 by  S.  Cyril  in  earlier  days  to  express 
 intimate  Union  of  God  the  Word's 
 human  nature  with  Himself,  304 
 note  h,  also  used  by  him  to  express 
 the  interchange  of  the  properties 
 of  the  natures,  304  note  h,  towards 
 the  end. 
 
 Mother  o/God,  8,  10,  11,  12,  18,  43, 
 218,  219,  243,  357,  title  made  for 
 the  B.V.  by  the  holy  Fathers  before 
 S.Cyril,  6,  her  who  bare  Inimanuel, 
 7,  12,  13,  who  bare  God  after  the 
 flesh, 15,24, 217, 219, 221,222,223, 
 224,  240,  Christ  after  the  flesh,  357, 
 affirmed  by  Holy  Scripture,  239,  if 
 not,  Christ  not  God, 252, S.Gregory 
 of  Nazianzum's  anathema  to  them 
 who  deny  that  the  Blessed  Virgin 
 ftlary  is,  364  note. 
 
 Nature  of  God  the  Son  Incarnate 
 One  Incarnate,  41,  264, 265  note  e, 
 [S.Athanasius,341,]  objection  that 
 this  involved  mixture  met,  266,  and 
 265  note  e,  types  of,  Isaiah's  Coal, 
 42,  194,  Pearl,  42,  195  and  note  j, 
 Jacob's  stone  anointed,  50, 5 1 ,  God- 
 head and  Flesh  diverse  by  Nature 
 42  and  note,  61,  76,  187  and  note 
 d,  201,  263,  264,  322,  329,  parted 
 in  idea  only,  80,  and  p.  78  note  z, 
 117,  227  note  n,  end,  unconfused, 
 
 c  2 
 
388 
 
 INDEX. 
 
 196, 261,  215,  see  Union.  Ark  over- 
 laid with  gold,  195,  196  and  note 
 1,  itself  a  type  of  Clirist,  196,  Mercy- 
 seat,  203,  Moses'  Rod,  204,  205  and 
 note  o,  brazen  serpent,  124, 125, 204, 
 205,  Moses'  hand  leprous  and  re- 
 stored,205, 206,  water  poured  on  the 
 eartli,  226.  Two  Birds  in  liCv.  xiv. 
 4 — 7  .  .  226,  227,  no  one  imag^ines 
 any  confusion  between  the  Godhead 
 and  flesh  in,  16,  or  of  persons,  43, 
 no  one  speaks  of  Nature  of  the 
 Word  being  changed  into  flesh  nor 
 of  tlie  flesh  passing  into  Godhead, 
 172,  unbounded  the  difl'erence  be- 
 tween Nature  of  Godhead  and  of 
 flesh,  365,  comp. 
 
 Nature  of  Godhead,  we  may  not 
 ask  if,  shared  in  the  slaughter,  for 
 the  Word  is  One,  174. 
 
 JVatiire,  what  is  not  of,  but  added, 
 may  be  lost,  258,  268,  the  bond  by 
 nature  cannot  take  form  of  servant, 
 262,and  cannot  be  imparted  as  from 
 a  source,  268,  belongs  to  the  Giver 
 not  the  recipient,  277. 
 
 JVestorivs,  his  Book  a  large  collection 
 of  sermons  4  sermon  on  Is.  ix.  6. . . 
 17,  his  word  passed  through  13, 
 
 14,  15,  his  word  connected  13,  16, 
 39,  40,  111,  confesses  in  some  of 
 his  sermons  God  the  Son  Incarnate 
 
 15,  18,  111,  sermon  numbered  2  in 
 Mercator's  collection  cited,  15,  69 
 and  174,  72,  75,  77,  178,  praised 
 Fathers  of  Nicffia,  181,  called  '  new- 
 seen  dragon,'  239,  followed  Theo- 
 dore, 361,  pupil  of  Diodore  (says  S. 
 Cyr.  in  Letter  1,  to  Succensus),  321 
 note  col.  2,  sermons,  48, 49  note  n, 
 59  note,  61  note,  72  note,  75  note, 
 109,  note,  128,  note  c,  135,  note  h, 
 149  note  n,  153  note  x,  171  note, 
 opposes  S.  Cvi'il's  Letter  to  the 
 Monks,  23, 51,"  143  note  s,  164  note 
 c  and  in  corrigenda. 
 
 JVicene  Creed,  see  Creed. 
 
 JSHcotas,  Archbishop  of  Heraclea,  in 
 Thrace  compiles  cotnmen  tariesfrom 
 tlie  Fathers  on  the  Psalms  and  most 
 of  the  JV.T.  35  note. 
 
 O 
 
 Offering,  God  the  Word  offered  to 
 the  Father  the  Immaculate  Sacri- 
 fice of  His  Body,  165,  191. 
 
 Only-Begotten,  from  Eternity  and 
 for  ever,  First-begotten  when  In- 
 carnate, 57and  note  y,  79, 118, made 
 as  we  93,  157,  158,  emptied  Him- 
 
 self that  He  might  give  us  Dignity 
 of  His  Brotherhood,  95,  emptied 
 by  being  made  First-begotten,  272 
 note  o. 
 
 Partaker,  one  does  not  partake  one- 
 self, 248  note  g.  254  note  m  276, 
 compare.  Flesh  made,  Form  of  ser- 
 vant, Made  like,  Man. 
 
 Passion  o/Christ,  we  must  delight 
 us  in,  155,  denied,  156,  unwilled 
 yet  willed,  170,  171,  311,  312  and 
 note  s.  no  work  of  Jewish  might, 
 173, S15, called  "Likeness  of  death," 
 301,  God  the  Word's  though  He 
 be  Impassible  as  God,  312,  shame 
 axiA  folly  of,  wiser  than  men,  315, 
 shame  of  He  endured,  315,  illustra- 
 tion of  sufi"ering  unsufFering,  iron 
 red-hot,  316. 
 
 Paul  S., his  skill  in  referring  to  Christ 
 typical  actions  in  Old  Testament, 
 362. 
 
 Paul  of  Samosata,  335,  342  note  n. 
 
 R 
 
 Resurrection,  declaring  Christ's 
 death  and  confessing  His,  we  are 
 redeemed,  97,  saved,  347,  of  (Ihrist 
 pledge  of  ours,  157,  our  faith,  158, 
 testified  that  He  is  God  and  is  wor- 
 shipped, 1 75,  is  superior  to  death  and 
 decay,  Life  as  God,  304. 
 
 S 
 
 Sanctified,  things  separated  for  God 
 in  the  O.T.  called  sanctified  or  holy, 
 58. 
 
 Scripture  Holy,  Blessing  from  di- 
 ligent search  into,  1 ,  writings  about 
 Christ  must  be  brought  to  test  of, 
 2,  to  it  we  must  give  heed,  266,  de- 
 livered to  us  Confession  of  faith  as 
 to  God  Incarnate,  10,  246,  told  us 
 that  God  is  born  of  Virgin  Miiry, 
 15, 17,  18,  is  born  according  to  the 
 flesh,  25, 107,  the  Word  made  Flesh, 
 141,  153,  united  to  flesh,  346,  is  not 
 hypercritical  in  use  of  words,  17,  32, 
 Words  of  respecting  God  the  Son 
 belong  some  to  Godhead  some  to 
 Manhood,  but  not  (as  Nestorius)  to 
 two  distinct  individuals  39,  40  and 
 note,  proclaim  One  Christ  and  Son 
 and  Lord,  80,  disallows  a  son  assum- 
 ed, 275,  teaches  Our  Lord's  High 
 
INDEX, 
 
 389 
 
 Priesthood  as  pertaining  to  Incar- 
 nation, 96,  every  wliere  proclaims 
 One  Clirist,  142,  256,  proclaims 
 Mary  Mother  of  God,  239,  teaches 
 that  He  suffered  in  the  flesh,  153, 
 no  one  educated  in,  will  hear  of  any 
 change  in  the  Only-Begotten,  172, 
 we  must  search  aim  of  and  so  go  on 
 riglit  road,  231,  our  nourishment, 
 237,  cries  out  against  errors  of  here- 
 tics and  establishes  them  who  view 
 aright,  239, some  go  wrong  through 
 the  very  depth  of,  295,  statements 
 need  proof  from,  298,  we  follow, 
 284,  285,  339,  350,  cleave  to,  334, 
 view  aim  of,  337,  Fathers  of  Nicea 
 tracked,  340,  who  deny  that  Christ 
 is  God  are  counter  to,  349. 
 
 S.  CyriVs  readings  mentioned.  Old 
 Testament,  80,  84,  100,  J^ew  Tes- 
 tament, 17,  34,  56,  132,  180,  209, 
 210,  257,  272,  274,  287,  302,  317. 
 
 Scripture   holy,  texts  explained. 
 
 Gen.  xxviii.  18 
 
 xxxii.  24  sqq. 
 
 Exod.  iv.  1 — 5  . 
 
 6,7  . 
 
 xii.  13    .  . 
 
 XXV.  10,  11  . 
 
 17—20 
 
 Lev.  iv.  20     .  . 
 
 Num.  xxi.  8      .  . 
 
 2  Chron.  vi.  17,  18  . 
 
 Ps.  ii.  6      .  , 
 
 x.  1      .  . 
 
 xviii.  11     .  . 
 
 xxxiii.  6 
 
 xl.  6—8  , 
 xlv.  7      . 
 
 xlvii.  9      .  , 
 Ps.  cxxxii.  5,  6 
 
 Cant.  ii.  1      .  , 
 
 Isa.  vi.  6,  7 
 ix.  6      . 
 
 51. 
 .  106,107, 
 .  223,224. 
 .  204,205. 
 .  205,206. 
 
 123. 
 .  195,196, 
 and  note  1. 
 
 203. 
 
 123. 
 
 125. 
 
 221. 
 
 140. 
 
 187. 
 81. 
 
 131. 
 .  348,349. 
 
 255. 
 
 222. 
 
 222, 
 .  42,  195, 
 and  note  j. 
 .    42,194, 
 
 220. 
 
 xlii.  6,  7,   xliii,  20,   21    ex- 
 plained by  S,  Peter,  105. 
 
 xlv.  14,  15 
 xlix.  I 
 7      . 
 1.3      . 
 Hi.  7     . 
 liii.  8      . 
 Ixii.  2      . 
 Ezek.  xxxiv,  18,  19 
 Dan.  vii.  13,  14 
 Mic.  v.  2 
 Hab.  i.  5      . 
 ill.  2,  3. 
 
 82, 83, 
 .     .     .  220. 
 
 ,     .     .  175, 
 
 .    .     .  176. 
 
 .    .     .  107,207. 
 .     .    .  103. 
 
 221,  and  note  h. 
 ,     ,     .  63. 
 
 ,     .     .  224, 
 
 .     ,     .  103. 
 
 .     .     .  249. 
 
 .     ,     .  223. 
 
 S.  Matt.  V. 
 xii. 
 
 XVI, 
 
 xxii, 
 XX  vi. 
 xxvii, 
 
 S.  Luke  ii. 
 
 S.Jolmi. 
 
 .     .  207. 
 
 130. 
 
 .     .  137, 
 
 311  and  note. 
 
 .     .  290. 
 
 .     .  269. 
 
 ....  170. 
 
 ....    289  sqq. 
 
 and  notes  q,  r. 
 
 .     .     .     ,  113,114, 
 
 and  note  h,  202,  295. 
 
 •4    ,     ,     5,8,35,207, 
 
 213—216,  243  note  c. 
 
 15     .     .  100  and  note  s. 
 
 29,30   .     ,     .  100,101, 
 
 and  note  s,  280. 
 
 34 
 
 17,  18 
 
 27  . 
 
 28  . 
 33    .• 
 22,23 
 43—45 
 39    . 
 26    . 
 
 52    . 
 
 vui, 
 xiii. 
 xiv. 
 
 XV. 
 
 xvii. 
 
 xvm. 
 
 XX. 
 
 Rom.  viii. 
 viii. 
 
 32 
 19    . 
 24,25 
 12,13 
 16    . 
 
 31  . 
 34  . 
 22     . 
 
 33     . 
 
 38,39 
 
 57 
 
 63 
 
 23 
 
 31,32 
 
 6 
 
 26 
 
 1 
 
 4 
 
 5 
 
 6 
 
 17 
 
 29 
 
 3 
 
 32 
 
 XV. 
 
 1  Cor  i. 
 
 15,  16 
 22—25 
 
 u.  8 
 
 132, 133. 
 
 -   .     .  179. 
 
 .     .     56,211. 
 
 .     .  101. 
 
 .     ,    157,  and 
 
 note  b,  307. 
 
 52. 
 
 !    '.    56,129! 
 
 .     .  302. 
 
 .     .  317. 
 
 .    .  170,171, 
 
 310  sqq. 
 
 144,  notes,  145. 
 
 142,  and  note  q. 
 
 52. 
 
 .    .  305. 
 
 .     .  160. 
 
 .     .  133. 
 
 .     ,  139. 
 
 ,     .  161,162« 
 
 273,309,310. 
 
 .     .  173. 
 
 .     .  52. 
 
 ,     .     .  180. 
 
 .     .     .  276. 
 
 (His  own  Son)  157, 
 
 and  note  b,  300. 
 
 295  and  note  y. 
 
 .     .  315. 
 
 164  note  g,  169. 
 
 .    .  145. 
 
 xu, 
 
 XV. 
 
 15—17 
 
 8,  9  .     .     .     . 
 30     ...     . 
 45  (last  Adam) 
 47     ...     . 
 49  (the  heavenly) 
 
 2  Cor.  i. 
 
 xiu. 
 
 Gal.  il 
 
 iii, 
 
 19 
 
 6 
 
 21 
 
 4 
 
 1,2 
 
 13 
 
 129. 
 
 94. 
 
 312. 
 
 189. 
 
 248, 
 
 251, 
 
 ,     .  277. 
 
 ,     ,     .  294. 
 
 243  note  c,  244 
 
 and  note  e,  301. 
 
 .     .     .  170,305. 
 
 .     .     .  211. 
 
 .  243  note  c,  244 
 
 and  note  e. 
 
390 
 
 INDEX. 
 
 iv.  4,  {ituule  under  the  Law 
 
 =  one  by  Nature  superior 
 
 to  the  Law)     ,     53,54. 
 
 19  (forniecUnus)94,95. 
 
 Epli.  iv.  10  (descended  yet  filled 
 
 all  tilings  as  God)      52. 
 
 V.  2  (an  odour  of  a  swed- 
 
 smell)   .     .     .  297. 
 
 riiil.  il.  6— 9      .      166, 167, and 
 
 166  note,  198,  199,272, 
 
 308,301'. 
 
 9  (liig-Mi/  exalted),     73. 
 
 11  (to  t/ie  glory  of  Ocd 
 
 the  Father),   .     74,  199. 
 
 Col.  i.  12— 18.     .     .  177. 
 
 15—18  .     .     .  301,302. 
 
 ii.  1,2.       ...  209. 
 
 9  (bodily),       .     35,215. 
 
 1  Thess.  i.  8       ....  209. 
 
 ii.  2      ....  209. 
 
 9,  13      ...  209,210. 
 
 ITim.  iii.  16     ...     .  196,197. 
 
 Tit.  ii.l  1—13       .     .  210. 
 
 Heb.  L  1,2       ...  206,207. 
 
 6       ....  229,358. 
 
 ii.  9— 17    .     .     .  306. 
 
 16,  17  .  .  .  199. 
 17  (likened  to  His  bre- 
 thren),      .     .  246,251. 
 
 1 7,  (Mereiful  and  faith- 
 ful) 97,  98,  and  note  r. 
 
 V.  7—9     .     288,  and  notes 
 
 kandn,290. 
 
 ix.  23—26 .     .     .  299. 
 
 X.  19,  20  .     .     .  297. 
 
 28,29   .     .     .  213,302. 
 
 xii.  2       ....  175. 
 
 xiii.  8       ....     99,279. 
 
 1  S.Pet.  iii.  18,    (Oavaroidels  (rap/cl). 
 
 303. 
 1  S.Jolin  i.  1,2  .     .     .     .  180. 
 
 iv.  3,  (come  in  flesh),  274, 
 275,  conip.  351. 
 13     ...     .  14. 
 
 Sent,  said  of  God,  to  be  understood  as 
 befits  Him  52,  53,  108.  of  the  In- 
 carnate Son,  when  made  Man,  84, 
 141, 142, 143,  notes, 216,  so  foretold 
 by  King-  David,  spoken  of  by  Christ 
 and  His  Apostles,  85,  or  of  His  Eter- 
 nal Generation,  145,  144,  note  s, 
 col.  2.  said  of  God  the  Holy  Ghost 
 too,  108,216,217. 
 Sermons,  applause  at,  26,  note  s. 
 Severus,  heretical  Archbishop  of  An- 
 tioch,  ivrites  against  John,  after- 
 tvards  Catholic  Bishop  of  Caesarea 
 in  holy  Land,  321  note,  his  book 
 quoted  in  Lateran  Council,  ib.,  pre- 
 served to  tis  some  extracts  of  S. 
 Ci/ril  through  his  Controversy  irifh 
 John,  ib.,   341  note   ni,  346  note, 
 
 and  with  his  fellow-heretic  Julian 
 of  Halicarnassus,  335  note  m,  341 
 note  gf,  his  Philalethes  mentioned, 
 321  note,  327  note  g,  328  note  h, 
 Ids  defence  ofit,d29  note,  336  note, 
 his  Questions,  327  note  g. 
 
 Shame,  at  the  Birth  in  the  flesh,  86, 
 106,  126,  166,  317,  at  the  Cross, 
 155,  315,  our  Master  had  a  sort  of 
 shame  in  His  sufFei'ing,  175. 
 
 Silence,  value  of,  38,  wrong  for  those 
 set  over  the  people  when  error  is 
 taught,  362,  silently  advanced  the 
 manifestation  of  the  Incarnate  Sa- 
 viour in  His  Infancy,  114. 
 
 Singular  number,  230. 
 
 Soul,  nought  equal  in  value  to,  with 
 the  wise,  2,  made  by  Creator  in 
 way  known  to  Him,  21,  and  body 
 make  man,  22. 
 
 Speech,  right  aiul  heedful,  38. 
 
 (rvi/a<^€io,  real  meaning  of,  19,  note  k, 
 common  to  all,  260,  dift'erent  modes 
 of,  261,  makes  Two,  276  sqq. 
 
 Synousiasts,  329,  335. 
 
 Teaciteks,  duty  of  to  oppose  wrong 
 doctrines,  362. 
 
 Theodore,  Bishop  ofMopsttestia  dur- 
 ing about  36  years,  accuses  Apol- 
 /inarius  of  interpolating  his  book 
 on  thclncurnation,  337  note,  seems 
 to  have  used  the  simile  of  the  Sun 
 to  illustrate  Incarnation,  339,  mis- 
 interprets psalm  viii,  352,  353  and 
 note  d,  misunderstands  Heb.  ii.  10, 
 
 355,  his  discourses  "to  them  who 
 are  to  be  baptized  cited,  360,  and 
 note  m,  his  20  or  more  books  a- 
 gainst  the  Arians  and  Eunomians, 
 and  on  the  New  Testament,  361, 
 S.  Cyril  says  that  countless  brethren 
 have  suffered  no  slight  harm  from, 
 365,  against  the  Apollinarians  cited, 
 345,  on  the  Incarnation,  352,  355, 
 
 356,  359,  on  the  interpretation  of 
 the  Epistle  to  the  Hebrews,  355,  his 
 brother  Polychronius,  Bishop  of 
 Apamea,  337  note  a. 
 
 Theodoret,  his  Letter  to  John  19  note 
 k,  col.  2,  objects  to  term  "  Personal 
 Union,"  because  netv  and  seeming 
 to  imply  mixture  20,  col.  1,  his 
 misunderstanding  of  chapter  1, 
 contracted  with  that  of  Andrew, 
 24  note  q,  see  further,  33  note  b, 
 orthodox  on  subject  nflncarnation 
 but  reads  S.  Cyril's  chapters  irith 
 the  notion  that  they  are  ApoUina- 
 
INDEX. 
 
 391 
 
 rifin  and  thus  imports  into  them  an 
 jlpolUnarian  sense,  44  note,  conip. 
 128  note,  objection  to  third  chap- 
 ter, 77  note  z,  to  seventh  chapter 
 [Eutharius  makes  the  same]  305 
 note,  orthodox,  324  note  c. 
 
 Theophilus,  Archbishop  of  Alexan- 
 dria, S.  Cyril  cites  his  Paschal  hom- 
 ily for,  A.  D.  401.  addressed,  "To 
 the  Bishops  of  all  Egypt,  337,  338 
 and  note  c. 
 
 Tillemont,  account  of  ApoUinarians 
 44  note,  mention  of  Diodore,  321 
 note,  of  Theodore,  352  note,  of  S. 
 Gregory  JWisianzum,  363  note  b, 
 calls  attention  to  citation  of  S. 
 Cyril  against  the  Synousiasts,  3(53. 
 
 Timothy  (JElerores)  the  first  of  the 
 heretical  succession  at  Alexandria, 
 his  work  against  the  Council  of 
 Chalcedon  and  against  the  Euty- 
 chians  and  Catholics,  350  note  b. 
 
 Tradition  the  simple  and  guileless  to 
 be  held,  81,  of  right  Faith,  143, 
 Apostolic  and  Evangelic,  153,  349, 
 of  Mystery  of  Eucharist,  146. 
 
 Trinity  Holy  and  Consubstantial, 
 we  have  to  believe  in,  29,  are 
 baptized  into,  313,  unless  One 
 Christ  and  Son  and  Lord,  Trinity 
 a  quaternity,  80,  152,  259,  260, 
 349,  complement  of,  335,  fills  all 
 108,  Three  Hypostases,  One  Na- 
 ture, 119,  135  and  note  g,  179, 
 One  Nature,  One  Will,  One  Work, 
 yet  Each  Exists,  127,  128  and  note 
 b,  work  not  severally,  133,  134,  the 
 Same  Operation,  134,  179,  Natural 
 Unity  in,  134, 135,  Consubstantial, 
 366,  fulness  of  dwells  in  us  through 
 the  Spirit,  282. 
 
 Truth's  might,  99,  beauty,  231,  the 
 preaching  of  the,  153,  before  all 
 things,  320,  Doctrines  of,  see  Doc- 
 trines, duty  of  resisting  them  who 
 contradict,  365,  dear  to  them  who 
 love  the  Truth,  365,  362.  comp. 
 
 Types  of  salvation  through  Christ, 
 the  Paschal  Lamb,  122,  123,  147, 
 314,  the  Bullock,  123,  the  Brazen 
 Serpent,  125,  126. 
 
 Types  of  Nature  of  Godhead  and  of 
 manhood  united  in  Christ,  see  Na- 
 ture of  God  the  Son  Incarnate. 
 
 U 
 
 Union  Personal  of  Godhead  and 
 Manhood  in  Christ,  4,  6,  8,  23, 
 35,49,  60,64,  66,67,78,79,  116, 
 
 1/9,351,  hut  without  confusion,  16, 
 329,  makes  One  Christ  and  Son  and 
 Lord,  78,  280,  if  not  One,  Union  is 
 a  mere  title,  342,  mode  of,  above 
 our  understanding  and  known  to 
 God  Alone,  192,  compared  with 
 union  of  soul  and  body  in  man  yet 
 difference  stated,  193,264, 324, 339, 
 comp.  333,  not  Two  Hypostases  or 
 Persons,  45,  293, 332,  [see  God  the 
 Son  Incarnate  One  Person]  if  the 
 manhood  of  the  Word  is  considered 
 as  separate,  no  referring  (avarpopa) 
 the  sufferings  to  the  Person  of  the 
 Son  will  accomplish  union,  232, 
 234,  235,  236,  comp.  a.va(popa,  basis 
 of  the  Faith,  235. 
 Union  of  Godhead  and  manhood  in 
 the  Incarnate  Son,  indissoluble  and 
 unalterable,  17,  true,  41, 46,  48,  65, 
 99,  100,  117,  119,  182,  213,  216, 
 true  and  inseverable,  43,  true  and 
 coalescences,  119,  true  and  Mystical, 
 142,  true  and  Personal,  66,  true 
 passing  understanding  and  lan- 
 guage, 145,  270,  true  i.  e.  by  Na- 
 ture, 45,  that  is  of  truth,  129,  natu- 
 ral, 77  and  note  z,  most  complete 
 and  true,  215,  Ineffable,  225,  248, 
 unparted  and  unsevered,  227  note 
 n,  indissoluble,  251,  263,  265  note 
 e,  undivided,  339,  inseverable,  261, 
 
 328,  350,  without  confusion  and 
 turning  and  passing  understanding, 
 264,  without  confusion  and  change, 
 
 329,  incomprehensible  and  unutter- 
 able, 265  note  e,  which  may  not  be 
 plucked  asunder,  322,  without  con- 
 fusion, 329,  supernatural  and  mar- 
 vellous, S.  Greg.  Naz.  363  note, 
 of  two  things  most  unlike,  yet  not 
 immingling  but  union,  61,  QG,  if 
 not  true,  Christ's  Manhood  is  wholly 
 severed  from  God  the  Son,  and  they 
 are  Two,  65,  if  not  true,  the  whole 
 natural  infinite  difference  will  have 
 full  scope  and  they  are  Two,  7G,  of 
 Economy,  83,  190,  195,227  note  n, 
 by  composition,  192,230,  admits  of 
 separating  in  idea  without  destroy- 
 ing the  union,  201, 202,  see  Nature 
 of  God  the  Son  Incarnate  parted  in 
 idea  only,  the  word  inherited  from 
 the  Fiithers,  260,  its  meaning,  260, 
 is  a  union  not  of  One  but  of  two  or 
 more,  41  note  c,  260,  263,  belongs 
 to  the  Son,  connection  .and  such 
 like  terms  to  all  of  us,  260,  if  God 
 the  Son  be  not  son  of  David,the  son 
 of  David  not  Son  of  God  by  Nature, 
 no  Union,  269,  279. 
 
392 
 
 INDEX. 
 
 W 
 
 With  =  one  by  composition,  or  two, 
 230. 
 
 Words,  Christ  speaks  sometimes  as 
 Ood,  sometimes  as  Man,  43,  [40 
 note],  comp.  293 and  note  x,  about 
 God  framed  in  human  wise,  to  be 
 understood  as  befits  God,  53,  108, 
 216,  217. 
 
 Worship,  due  to  God  Alone,  &7,  of 
 
 Son  not  apart  from  His  own  flesh, 
 blameless,  71,  72,  73,  74,  75,  79, 
 229,  comp.  230,  accepted  from  the 
 born-blind,  230,  and  from  the  Dis- 
 ciples, 230  and  note  r,  of  all  be- 
 neath the  sky,  82,  One  worship  to 
 Father,  Holy  Ghost  and  the  One 
 Lord  Jesus  Christ,  80. 
 Writings  about  Christ  to  be  carefully 
 tested,  2,  320,  322. 
 
INDEX    OF   TEXTS. 
 
 GENESIS 
 
 ii.  7 
 iii.  16 
 19 
 24 
 iv.  1 
 
 26 
 
 xi.  7 
 
 xix.  26 
 
 xxviii.  11 
 
 18 
 
 xxxii.  22 
 
 XXXV 
 
 24  . 
 24—26 
 29—31 
 30,31 
 1     .     . 
 
 EXODUS 
 
 iii.  10  . 
 iv.  1—5 
 
 3     . 
 
 6,7 
 
 9  , 
 
 10  . 
 22  . 
 
 vii.  1     . 
 xii.  13  , 
 xvi.  3     . 
 8     . 
 18  . 
 XXV.  10,  11 
 17—20 
 xxvi.  3     .     . 
 6     .     . 
 
 9 
 
 9,  105 
 176 
 
 89 
 
 32 
 108 
 241 
 
 50 
 
 50 
 106 
 224 
 
 106,  223 
 223 
 106 
 224 
 
 55 
 
 204 
 241 
 205 
 225 
 
 55 
 [54] 
 [54,]  55 
 123 
 234 
 234,  259 
 
 52 
 195 
 203 
 
 60 
 
 60 
 
 xvi.  11 
 xxi.  8 
 
 259 
 125 
 
 DEUTERONOMY 
 
 X.  22  ,     .     .     .  214, 265 
 
 xviii.  15 333 
 
 xxxii.  32 95 
 
 43  ....     .        84 
 
 JOSHUA 
 
 i.  5     .     .     .     .  187,  191,  240 
 
 1  SAMUEL 
 
 ii;  35 83 
 
 viii.  5 234,  259 
 
 7 234,  259 
 
 xxiv.  6 [54] 
 
 2  SAMUEL 
 vii.  12—14     .     .     . 
 
 1  KINGS 
 
 83 
 
 xviii.  21 181 
 
 xix.  10 239 
 
 2  CHRONICLES 
 
 vi.  17,  18 
 
 221 
 
 JOB 
 
 LEVITICUS 
 
 iv.  19 
 
 201 
 
 xxxviii.  16, 
 
 17      .     . 
 
 176 
 
 iv.  13,  14      .    .    . 
 
 123 
 
 20 
 
 123 
 
 PSALMS 
 
 xiv.  4—7    .... 
 
 226 
 
 ii.  6 
 
 140 
 
 NUMBERS 
 
 viil.  4 
 
 X.  1 
 
 [3521 
 187' 
 
 X.33 
 
 196 
 
 xvii.  22 
 
 92 
 
 xii.  7 
 
 84 
 
 xviii.  11 
 
 81 
 
394 
 
 INDEX  OF  TEXTS, 
 
 xxi.  11   . 
 
 .      266 
 
 ISAIAH 
 
 7     . 
 
 .      294 
 
 16,  17 
 
 .      236 
 
 V.  20 21,  320 
 
 18  . 
 
 .      294 
 
 vi.  1      . 
 
 .      203 
 
 xxxiii,  6     . 
 
 .      131,  205 
 
 6,7 
 
 41,  194 
 
 15  . 
 
 56,211 
 
 vii.  14  . 
 
 .      188,  219 
 
 xl.  2    . 
 
 66 
 
 15,  le 
 
 .      115 
 
 6     . 
 
 .      807 
 
 viii.  14  . 
 
 .      285 
 
 6—8 
 
 .      348, 368 
 
 ix.  5,  6 
 
 .      219 
 
 7,8 
 
 .      307 
 
 6    . 
 
 17 
 
 xliii.  3     . 
 
 85 
 
 xiii.  3     . 
 
 .       [54] 
 
 xlv.  6     . 
 
 .      204,  205 
 
 xxiv.  13,  14 
 
 .      287 
 
 ^,1 
 
 .      254 
 
 xxvi.  9     . 
 
 .      202 
 
 7    . 
 
 50,  58,  186 
 
 xxviii.  16  . 
 
 50 
 
 xlvii.  5     . 
 
 .      197 
 
 XXX.  10  . 
 
 2 
 
 9     . 
 
 .      222 
 
 xxii.  6     . 
 
 23,218 
 
 1.2,3 
 
 .      179,  180 
 
 xlii.  1—3 
 
 .      114 
 
 3     . 
 
 .      298 
 
 6,7 
 
 .      105 
 
 Iv.  12—14 
 
 3 
 
 8     . 
 
 47,  263 
 
 Ixiii.  8     . 
 
 79,  260 
 
 18  . 
 
 .      360 
 
 Ixix.  21  . 
 
 236 
 
 xliii.  20,  21 
 
 .      105 
 
 23  . 
 
 176 
 
 25  . 
 
 .      97,  120 
 
 Ixxv.  5     . 
 
 .      346, 353 
 
 xliv.  20  . 
 
 .      238 
 
 Ixxxi,  8,  9 
 
 78 
 
 xlv.  1     . 
 
 .     [54],  185 
 
 9     . 
 
 259,  273 
 
 14  . 
 
 82 
 
 15  . 
 
 55 
 
 15  . 
 
 82 
 
 Ixxxii.  6     .     . 
 
 55, 157 
 
 xlviii.  13  . 
 
 .      205 
 
 Ixxxix.  6     . 
 
 47 
 
 xlix.  1     . 
 
 .      220 
 
 xc.  1     . 
 
 241 
 
 6     . 
 
 82 
 
 xciv.  22  . 
 
 241 
 
 7    . 
 
 .      175 
 
 c.  3     . 
 
 188 
 
 9     . 
 
 .      176, 183 
 
 cii.  25—27     .     . 
 
 367 
 
 1.3     . 
 
 .      176 
 
 ciii.  15,  16 
 
 15 
 
 6     . 
 
 .   1 
 
 13,  175,236 
 
 civ.  25  ...     . 
 
 237 
 
 7,8 
 
 .      175 
 
 30  .     . 
 
 52,  108 
 
 11  . 
 
 3 
 
 cv.  45  .     . 
 
 185,  252 
 
 lii.  6     . 
 
 07,  176,  188,207 
 
 cvii.  20  .     . 
 
 52 
 
 liii.  5     . 
 
 .       6,  121,  236 
 
 42  .     . 
 
 120 
 
 6     . 
 
 .     .      121 
 
 ex.  1     .     . 
 
 [127] 
 
 8     . 
 
 36,  103 
 
 cxviii.  22  .     . 
 
 50 
 
 9     . 
 
 .      277 
 
 cxix.  91  .     . 
 
 151 
 
 12  . 
 
 205 
 
 cxxviii.  2     .     . 
 
 80 
 
 Ivii.  3,  4 
 
 3 
 
 cxxxii.  3 — 5    . 
 
 222 
 
 10  . 
 
 , 
 
 66 
 
 6     .     . 
 
 222 
 
 19  . 
 
 163 
 
 11  .     . 
 
 221 
 
 Ix.  1,  2     . 
 
 287 
 
 cxxxvi.  12  .     . 
 
 240 
 
 Ixiii.  9     . 
 
 52,  107,  302,  317 
 
 cxli.  3,  4      . 
 
 38 
 
 Ixv.  15,  16      ...      220 
 
 4     .     . 
 
 39 
 
 JEREMIAH 
 
 PROVERBS 
 
 ii.  12 346 
 
 viii.  11 1 
 
 iii.  22  .     . 
 
 82 
 
 ix.  18 38,  238 
 
 V.  26  .     . 
 
 349 
 
 xvlii.  21 38 
 
 ix.  1     .     . 
 
 262 
 
 xvii.  5     .     . 
 
 210 
 
 ECCLESIASTES 
 
 xxii.  17  .     . 
 
 250 
 
 vii.  15 158 
 
 xxiii,  16  .     . 
 24  .     . 
 
 .    .     54, 298, 376 
 ...        14 
 
 SONG  OF  SOLOMON 
 
 EZEKIEL 
 
 ii.  1     .     . 
 
 .     . 
 
 42,  195     1 
 
 xxxiv.  18,  19 
 
 , 
 
 , 
 
 63 
 
INDEX  OF  TEXTS. 
 
 395 
 
 DANIEL 
 
 vii.  13,  14      ...      221 
 
 HOSEA 
 V.  1,2     ....      360 
 
 JOEL 
 
 i.  5     .     .     .     .   282, 353,  3fi5 
 ii.  28 190,  265 
 
 AMOS 
 
 vii.  14,  15      .     .     •      261 
 
 MIC  AH 
 
 V.  2 103,220 
 
 HABAKKUK 
 
 ii.  6 238 
 
 iii.  2 22,  86 
 
 2,3     ...     .      222 
 
 3     ....     90,  152,  180 
 
 13 252 
 
 15 185 
 
 ZEPHANIAH 
 
 ii.  1,2     .     .     .     .      260 
 
 ZECHARIAH 
 
 vii.  9 321 
 
 xii.  10  .     .     .    [149,  150,  152] 
 
 MALACHI 
 
 iii.  6 366 
 
 WISDOM 
 
 i  7 108 
 
 13,14      ...      311 
 ii.  24  .....      311 
 
 ECCLESIASTICUS 
 
 V.  12 38 
 
 xxviii.  25 353 
 
 BARUCH 
 
 iii.  35 187 
 
 iii.  35 — 57 
 
 36  .     . 
 
 37  .     . 
 
 .      110 
 
 .      187 
 187,  239,  318 
 
 S.  MATTHEW 
 
 i.  20 [135] 
 
 21 188,  274 
 
 23  .    .      24,  179, 236, 240 
 
 ii.  13 11 
 
 iv.  4 237 
 
 10 212,  310 
 
 V.  14 46 
 
 17,  18      .     .    .  207 
 viii.  3     ....     56,63,  [72] 
 
 ix.  6 97,211 
 
 28 62 
 
 X.  1 129 
 
 8 46 
 
 19,20      ...  134 
 
 20 29 
 
 28 289 
 
 xii.  16 114 
 
 24 130 
 
 27 130 
 
 28  .     .     .     .     .  [135] 
 
 33 3,311 
 
 35 3,  155 
 
 xiii.  41 281 
 
 45,46       ...        42 
 
 55 297 
 
 xiv.  33 230,  280 
 
 xvi.  14 297 
 
 16 280 
 
 17 280 
 
 18 87 
 
 22 290 
 
 23 106,  290 
 
 24 289 
 
 27 281,  371 
 
 xvii.  24  .     .     .     532  and  note  t. 
 
 26 262 
 
 xviii.  11 313 
 
 xix.  4 249 
 
 6 79 
 
 XX.  18 290 
 
 xxi.  38  ....     .      268 
 
 xxii.  29 172,  266 
 
 42  ....     .      269 
 
 43 269 
 
 xxiii.  9 250 
 
 10 337 
 
 xxiv.  30  .     .     .    [149,  150,  152] 
 
 85 207 
 
 XXV.  34 234 
 
 40 235,  259 
 
 xxvi.  26 [153] 
 
 28 [154] 
 
 37 290 
 
 38 290 
 
 39  ...     .  170,290,312 
 
396 
 
 INDEX  OF  TEXTS. 
 
 xxvi.  41  .     .     . 
 
 .      170 
 
 42  .     .     . 
 
 .      170 
 
 55,56      . 
 
 .      173 
 
 xxvii.  26  ...     . 
 
 .      289 
 
 40  .     .     . 
 
 .      156,  315 
 
 42  .     .     . 
 
 .     .      156,  315 
 
 46  .     .     . 
 
 [69,  174,]  175 
 
 287,  291 
 
 51  .     .     . 
 
 .    [346] 
 
 xxviii.  19  .     .     . 
 
 .      313 
 
 S.  MARK 
 
 iii.  17 
 
 iv.  39 
 
 x.  34 
 
 xiv.  65 
 
 xvi.  20 
 
 4 
 
 [72] 
 
 290 
 
 175 
 
 [61] 
 
 S.  LUKE 
 
 1,2     , 
 2     .    . 
 
 13  .  , 
 15  .  . 
 17  .  . 
 30,31 
 31  .  . 
 35  .  . 
 42  . 
 76  .  . 
 11  . 
 
 14  . 
 21  . 
 40  .    , 
 52  . 
 
 va. 
 viil 
 
 x, 
 
 xi, 
 xviii 
 xxi, 
 xxli. 
 xxiii. 
 xxiv 
 
 6 
 
 18 
 
 19 
 
 14 
 
 44 
 
 45 
 
 46 
 
 54 
 
 17 
 
 20 
 
 14,15 
 19  .    . 
 43  .     . 
 
 39  .     . 
 
 40  .     . 
 
 180 
 7,  208,  340 
 
 24 
 [23,]  284 
 
 24,  295 
 
 274 
 
 190 
 
 249 
 
 9 
 
 24,  295 
 220 
 220 
 330 
 29a 
 
 [110,]  110,  113 
 
 202,  295 
 
 214 
 [99,  117] 
 
 130 
 56 
 
 130 
 
 130 
 
 130 
 [72] 
 
 130 
 
 137 
 
 371 
 
 134 
 [153] 
 
 176 
 [178,]  375 
 
 375 
 
 82 
 
 S.  JOHN 
 
 1 217,310 
 
 1,3     .     .     .     .4,36 
 
 3 190 
 
 «}         ....     277 
 
 11,12 
 
 12  . 
 12,  13 
 
 13  . 
 
 14  . 
 
 15  .     . 
 
 16  .     . 
 18  .     . 
 29,30 
 29—31 
 
 30  .  . 
 32  .  . 
 32—34 
 33,34 
 
 .  19  .     . 
 23—25 
 
 .6     .     . 
 12,  13 
 13  .     . 
 
 14,  15 
 
 16  .     . 
 
 17  .     . 
 
 18  .     . 
 
 31  .     . 
 
 33,34 
 34  . 
 6  . 
 22  . 
 .  14  . 
 21  . 
 37,38 
 
 46  . 
 ,33  . 
 
 38  . 
 38,39 
 
 39  . 
 42  . 
 
 47  . 
 47—51 
 48 
 51 
 53 
 
 53—57 
 56 
 57 
 63 
 
 .  15 
 
 24 
 
 25 
 
 27 
 
 40—42 
 .28 
 
 28 
 
 40 
 
 46 
 
 54 
 
 ■27 
 
 ...      267 
 .    .     57,  250, 348 
 ...        92 
 ...      250 
 4,.  [30,]  34,  83,  128, 
 174,  213,  240,  243, 
 254,  348,  355 
 ,     .     .     .      100 
 ,     254,  277,  286, 359 
 5,  118,307,372 
 .      100,  295 
 .      279 
 218 
 '  [135,]  186 
 109,  132,  285 
 .      184 
 179,  306,  375 
 56,211 
 77 
 .      101,  279 
 43,  189,  227, 
 304  note  h 
 .      204 
 75,  116,  157, 
 220,  307 
 85 
 118 
 52,  189,  248, 
 284,311 
 85 
 
 56,  129 
 168,  293 
 229,  302 
 229 
 306 
 224 
 
 122,  257 
 316,  368,  369 
 170 
 310 
 170 
 297 
 
 209,  220 
 147 
 
 168,  369 
 316,317,369 
 [141],  317 
 .      148 
 [140],  142,369 
 [141]  144 
 142 
 202 
 235 
 103 
 103 
 103 
 
 52,  189 
 223 
 
 72,  294 
 120 
 [61] 
 
 168, 
 
INDEX  OF  TEXTS. 
 
 397 
 
 viu. 
 ix. 
 
 58  [92,99]  99,  [111,  117,] 
 218,  279 
 
 Xll. 
 
 xiii. 
 
 21 
 
 35 
 
 36 
 
 37 
 
 11 
 
 16 
 
 18 
 
 27 
 
 30 
 
 33     137, 
 
 34—36 
 
 37  .     . 
 37,38 
 
 38  . 
 25  . 
 44,  45 
 20  . 
 31  . 
 31,32 
 
 1  . 
 
 2  . 
 6  . 
 9 
 
 160 
 .  75,  [92 
 117], 102 
 
 XV. 
 
 xvi, 
 
 xviii. 
 xix. 
 
 XX. 
 
 23 
 
 28  . 
 30  . 
 
 16  . 
 26  . 
 7    . 
 13,14 
 15  . 
 
 28  . 
 1  . 
 3  . 
 4,5 
 5 
 10  . 
 
 17  . 
 19  . 
 20—23 
 21—23 
 3—6 
 
 .7    . 
 17  . 
 22  . 
 22,23 
 2S  . 
 
 29  . 
 ,  15  . 
 
 120 
 
 76,  229 
 
 76,  229 
 
 76,  230 
 
 158,  175,  313 
 
 .      189 
 
 43,  313 
 .      189 
 170,294,311, 
 156,218,278,345 
 104 
 281 
 345 
 281 
 
 150,  178 
 30,  71,  220 
 234 
 233 
 305 
 30,71 
 196 
 ,277,314,370 
 ,99,  102,  111, 
 170,294,311 
 31,  207,  283 
 309 
 9,  120 
 [127],  133 
 133 
 217 
 
 [61,  127] 
 
 137 
 
 85 
 
 139 
 
 75 
 
 161 
 
 161,273,309 
 
 137 
 
 [127],  134 
 
 120 
 
 160 
 
 161 
 
 172 
 
 156 
 
 52,  250 
 56,  109 
 285 
 180 
 180 
 189 
 
 i.  2     . 
 
 9     . 
 
 11   . 
 ii.  24  . 
 
 32  . 
 
 32,33 
 
 ACTS 
 
 [135],  138 
 372 
 
 153,  372 
 312 
 
 [178] 
 [178] 
 
 X. 
 
 xiii. 
 xvi. 
 xvii. 
 
 22  . 
 10  . 
 32  . 
 
 38  . 
 41  . 
 7     . 
 
 28  . 
 
 29  . 
 30,31 
 
 283 
 
 130 
 
 17 
 
 281 
 
 249 
 
 330 
 
 6 
 
 105 
 
 [15] 
 
 ROMANS 
 
 3     . 
 16  . 
 21—23 
 22  , 
 
 20 
 
 25  . 
 iii.  19, 
 
 25  . 
 iv.  15  . 
 
 25  . 
 V.  1     . 
 
 10  . 
 
 11  , 
 
 14  . 
 
 15  . 
 19  . 
 
 vi.  3     . 
 
 5     . 
 
 viii.  3     . 
 
 3,4 
 
 4  . 
 8,9 
 9     . 
 
 14  . 
 
 15  . 
 29  . 
 29,  30 
 31,32 
 32  .     . 
 
 ix.  4,  5 
 
 5  .     . 
 X.  6— 9    . 
 
 8  .  . 
 8,  9,  10 
 14  .     , 
 
 xi.  33,  34 
 
 xii.  3     .     . 
 
 xiii.  14  .     . 
 
 XV.  15,  16 
 
 48 
 
 .      Ill 
 
 86,  155,  304 
 
 238 
 
 276 
 
 58,  310 
 
 96 
 203 
 
 96 
 
 120 
 
 162 
 
 [158],  159 
 
 162 
 
 156,  186,292 
 292 
 
 9,  121 
 313 
 
 247,  301 
 ,  200,  205,  248 
 275 
 121 
 109,  374 
 
 95 
 
 109 
 
 267 
 
 79,  118,371 
 
 94 
 157 
 
 256,  300 
 210 
 302,  [360] 
 257 
 245,  347 
 
 42 
 197 
 126 
 
 368,  376 
 150 
 295 
 
 271 
 
 1  CORINTHIANS 
 
 i.  13 279 
 
 18 305,  354 
 
 22—25     ...  315 
 
 23 175,  218 
 
 24 305 
 
 ii.  8     .     .     .    [164],  169,  302 
 
 22 109 
 
 iii.  10 151,  318 
 
398 
 
 INDEX  OF  TEXTS, 
 
 Vlll 
 
 iil.  1 1  . 
 16  . 
 iv.  7  . 
 V.  7  . 
 vi.  17  . 
 
 19  . 
 19,20 
 
 20  . 
 vii.  40  . 
 
 5  . 
 5,6 
 
 6  . 
 12  . 
 
 ix.  26  . 
 X.  9     . 
 
 11  . 
 
 13 
 
 15—17 
 xi.  22—26 
 
 26  , 
 ai.  3     . 
 
 8  . 
 
 9  . 
 
 10  . 
 .2  . 
 .3,4 
 
 4     , 
 
 10  . 
 
 16—18 
 
 17 
 
 20 
 
 22 
 
 45 
 
 47 
 
 48 
 
 49 
 
 53 
 
 55 
 
 XIV 
 XV 
 
 10 
 
 49, 
 
 [148 
 
 121, 
 
 189, 
 
 318 
 
 34,  282 
 139,  276,  277 
 314 
 260 
 208 
 314 
 297 
 361 
 
 50 
 
 190,  273 
 72,281,334 
 3,  38,  353, 
 
 87, 154 
 125 
 125 
 
 98 
 145 
 146 
 , 150],  158 
 2,55 
 129 
 129 
 
 1 
 267 
 225 
 245 
 
 127, 277 
 116 
 
 336,  370 
 163,  177 
 292,  301 
 291,312 
 ,  251,310 
 251 
 94,  248,  251 
 150 
 
 9 
 
 149 
 
 16 
 
 245 
 226 
 
 2  CORINTHIANS 
 
 VI 
 
 viii. 
 
 .  19  . 
 
 14  . 
 
 15  . 
 ,6     . 
 
 9     . 
 
 17  . 
 
 18  . 
 4  . 
 6     . 
 
 16  . 
 14,  15 
 
 15  . 
 
 16  . 
 
 17  106, 
 21  . 
 
 16  , 
 
 9     5,53, 
 
 277 
 82 
 84 
 96 
 96 
 93 
 93 
 3,360 
 294 
 
 202,  264 
 159 
 314 
 374 
 
 71,275,291,300 
 
 6,  205,  243,  256 
 
 300,  301 
 
 .    34,  128,  207 
 
 104,168,217,247 
 
 X.  5     . 
 
 xiii.  3  . 
 3.4 
 4     . 
 
 .  .  285 
 .  .  302 
 .     .      305 
 
 [164],  168,  170 
 
 GALATIANS 
 
 1,  1     . 
 
 6,7 
 
 9 
 
 11,  12 
 16  . 
 M.  1,  2 
 16  . 
 
 18  . 
 19,  20      . 
 19—21     . 
 
 Hi,  13  .     .     . 
 
 24  .     .     . 
 
 27  .     .     . 
 iv.  4    [48],  51, 
 
 4, 5     .     , 
 
 6     .     .     . 
 
 19  .     .     . 
 vi,  14  .    .     . 
 
 53, 
 
 296 
 
 211 
 
 211 
 
 341 
 
 296 
 
 214 
 
 210 
 97 
 
 112 
 
 314 
 
 159 
 
 243 
 
 257 
 
 150 
 85,157,248 
 
 255 
 57,93,216 
 
 93,94 
 
 155,  298 
 
 EPHESIANS 
 
 i.  10  .  . 
 19—21 
 20,21 
 21  .  . 
 ii.  6  .  . 
 11,  12 
 
 12  .     . 
 
 13  .  . 
 13—17 
 18  .     . 
 
 iii.  1—6  . 
 5  .  . 
 10—12 
 14—17 
 15  .     . 
 
 iv,  5  .  . 
 10  .     . 
 
 14  ,     . 
 V.  1,2     . 
 
 27  .     . 
 
 51,317 
 
 305 
 
 306 
 
 255,  269,  354 
 
 6 
 
 196 
 
 71 
 160 
 162 
 
 42,  86 
 146 
 208 
 
 81 
 267 
 163 
 295,  313 
 
 52 
 
 66,  112 
 297 
 6,39 
 
 PHILIPPIANS 
 
 5—8 
 
 5—9 
 
 5—11 
 
 6—9 
 
 6—11 
 
 7    . 
 
 7,8 
 
 242 
 
 271 
 
 308 
 
 165 
 
 198 
 
 91,  183,  242 
 
 .      224, 354 
 
INDEX  OF  TEXTS. 
 
 399 
 
 ii.  8 242 
 
 8,y      ....      271 
 
 y 'dCi6 
 
 9—11       ...        72 
 
 10 229 
 
 10,11        152, 169,  .319,  354 
 
 iii.  14 2.36 
 
 21 372 
 
 COLOSSIANS 
 
 i.  12—18  ...   177 
 
 15 294 
 
 15—18  .  .  .   301 
 18  .  .   79,  116,  163,200, 
 -250,  338 
 21,22   ...   314 
 21—23  ...   183 
 26—28  ...   208 
 
 ii.  1,  2  .  .  .  .   209 
 
 3 113 
 
 9  .  .   34,  201,  215,  324 
 
 12 6 
 
 14 165 
 
 1  THESSALONIANS 
 
 1,2 
 9  , 
 13  , 
 21  . 
 21,22 
 
 209 
 209 
 209 
 210 
 321 
 2,361 
 
 Be  skilful  bankers  2, 321 ,361 
 
 1  TIMOTHY 
 
 5,6 
 
 7    . 
 16  . 
 
 vi.  16 
 
 .     .      370 
 6,94,  151,302 
 .    81,196,197, 
 [135],  317 
 .     .      139, 371 
 
 2  TIMOTHY 
 
 iv.7 
 
 TITUS 
 11—13     .     .     . 
 
 HEBREWS 
 
 173 
 
 210,  276 
 
 1 [359] 
 
 1.2  ....      206 
 2 207 
 
 2.3  ....    [15] 
 
 3     .   47,207,224,242,374 
 5     83, [359] 
 
 6     . 
 2     . 
 
 6,7 
 
 8  . 
 
 9  . 
 
 57,  79,  118,229,358 
 .     .     .     .      213 
 .     .     .     .     [352] 
 .     .     .     .     [353] 
 116,  120,  139,  16.3, 
 
 179,  223,  225,  299,  339, 
 [353] 
 
 10 298,  [354] 
 
 10—17     .     .     .      299 
 
 II 285 
 
 11,12  ...  92,254 
 14  .  .5,9,  172,  186,191, 
 212,  213,  275,  326, 
 327,  348 
 14,  15  .  .  .  199 
 14—17     .     .     .      246 
 
 16  .     .     .      9,91,  186,  213 
 16,  17      .     .     .      199 
 
 17  .      5,96,283,293,327, 
 [91,  117] 
 
 95 
 "98,369,  [91,  110] 
 216,  283 
 
 VI. 
 
 vii. 
 
 17,  18 
 
 18  . 
 ,  1     . 
 
 1,2 
 
 5  . 
 5,6 
 
 6  . 
 2    . 
 
 ,  1     . 
 
 7  . 
 7—9 
 9,10 
 
 .19  . 
 19,  20 
 16  . 
 
 19  . 
 23—25 
 26 
 
 26—28 
 1     . 
 1,2 
 7    . 
 13  , 
 
 ix.  8 
 
 12  , 
 23—26 
 26  . 
 28  . 
 5—7 
 14  . 
 19,20 
 20  . 
 28  . 
 28,29 
 .  1     . 
 2     . 
 
 12 
 
 84 
 
 51 
 
 34 
 
 84 
 
 17 
 
 89 
 290 
 [110],  287 
 [110] 
 
 26,66,116 
 138 
 
 98 
 
 96 
 
 98 
 123 
 121 
 116,354 
 
 98 
 
 96 
 
 82 
 176 
 191 
 299 
 
 191,214 
 206 
 165 
 
 98,  300 
 297 
 138, 177 
 
 m 
 
 147,  213,  302 
 .    [356] 
 112,175,242,257, 
 302,  315 
 ....      249 
 [92,99,  117],  99, 13?, 
 278,  279 
 ....      314 
 
100 
 
 INDEX  OF  TEXTS. 
 
 S.JAMES 
 
 i 
 
 17 
 
 . 
 
 172 
 
 213, 
 
 323 
 
 11 
 
 1 
 
 , 
 
 287 
 
 HI 
 
 8 
 
 .     . 
 
 .     . 
 
 38 
 38 
 
 1  S.  PETER 
 
 i 
 
 8- 
 
 -12 
 
 182 
 
 18 
 
 19 
 
 297 
 
 11 
 
 .9, 
 20, 
 22 
 
 10   . 
 21 
 
 105 
 
 288 
 115, 
 
 375 
 
 111. 
 
 18 
 
 . 
 
 303 
 
 IV 
 
 1 
 
 , 
 
 51,97 
 
 116, 
 
 158 
 
 165, 
 
 169,178, 
 
 225, 
 
 315 
 
 14 
 
 2S.  PI 
 
 :ter 
 
 287 
 
 i. 
 
 4 
 
 .  34,7 
 
 9,82,94 
 
 ,160, 
 
 184 
 
 11. 
 
 1 
 
 . 
 
 . 
 
 263 
 
 1  S.JOHN 
 
 i.  1     . 
 1,2 
 
 7    . 
 ii.  1,2 
 
 19  . 
 iv.  1     . 
 
 2,3 
 13  . 
 V.  5,  6     , 
 14,  15 
 8—10 
 
 20  .     . 
 
 S.  JUDE 
 
 19 
 
 76 
 180 
 248 
 203 
 238 
 1 
 274 
 
 14,  128 
 183 
 274 
 183 
 317 
 
 99 
 
 REVELATIONS 
 Hi.  20 207 
 
 Passages  prom  the  Fathers  ^c  in  notes. 
 
 S.Ambrose  de  fide  2      289  note 
 Anastasius  Vice  Dux     321  note  o. 
 Andrew,  obj.  to  chapter  1       243  c. 
 S.  Athanasius 
 
 against  Apollin.  1    .     .     .     294  x, 
 303  g,  324  e,  363  b. 
 
 • 2    .     .     .     303  g, 
 
 324,  325  e,  342  n. 
 against  Arians,  p.  44  O.T.  .   320  a. 
 
 215  O.T. 
 
 289  O.T. 
 
 359  O.T. 
 
 163  f. 
 
 97 
 
 244  e. 
 
 292  r. 
 
 319  b 
 
 478,  479,  520,  O.T 
 to  Epictetus  §  6. 
 S.Augustine 
 
 on  S.  John 342  n. 
 
 Council  of  Chalcedon,     .     31a. 
 
 Fifth,        362  o. 
 
 S.  Cyril 
 
 Glaphyra,  349  c  .  244  note  e. 
 in  xii.  Proph.  71  b  .  244  note  e. 
 in  S.  Joannem,  402,  424, 
 
 425  O.T 127  b. 
 
 761  e  .     .      71  p. 
 
 853  e.       .    312  s. 
 
 Thesaurus, 
 
 254  m. 
 
 40  b. 
 
 250  i. 
 
 244  e. 
 
 304  h. 
 
 19  k. 
 
 112g. 
 
 228  p. 
 
 304  h. 
 
 87  i. 
 
 233  t. 
 
 192  i. 
 
 289  n. 
 
 57  y. 
 
 114h. 
 
 27 1  e,  272  a,  1 64  y. 
 
 274  d  .     .     195  j. 
 
 300  d  .     .      19  k. 
 
 303  be     .221  h. 
 
 308  d  e     ,     230  n. 
 
 311,312  .    127  b. 
 
 325  a  .     .144  s. 
 
 330  fin.     .    250  i. 
 
 [The  Munich  nis.  cited  pp.  57  V, 
 88  i,  272  in.] 
 
 14  a     . 
 
 -72,  73 
 -160  e  . 
 -162  e  . 
 -167  b  . 
 -171  cd 
 -194,  195 
 -196  c   . 
 -197  a   . 
 -213,214 
 -231  abed 
 -232  b  c  d  e 
 -233  d  e     . 
 -238  d  .     . 
 -251  a  .     . 
 
INDEX. 
 
 401 
 
 Dial,  de  SS.  Trin.  i.  405  a 
 
 ii.  431  a  . 
 
 437  d  e 
 
 — iii.  487  a  . 
 — iv.  519  c  d 
 — V.  567  fin. 
 
 571  e  . 
 
 — vi.  596  e  . 
 
 601  a  b 
 
 605  d  . 
 
 -vii.  639  fill. 
 -643  d 
 
 de  Inc.  Unig.  692  b  . 
 
 ^708  a  . 
 
 712  Init. 
 
 19  k. 
 
 45  g. 
 238  r. 
 166  j. 
 272  0. 
 272  0. 
 287  k. 
 228  o. 
 
 63  f. 
 
 19  k. 
 
 19  k. 
 
 248  gr- 
 
 252  k. 
 
 144  s,  304  k. 
 
 304  h. 
 
 Pasch.  Horn. 
 
 i.(A.D.  414)4e5a  .  .  187  d. 
 iv.  (A.D.  417)58d  .  .  193  i. 
 vii.  (A.D.  420)  101  b  c      .    221  li. 
 
 -102  bed.    227  n. 
 
 102  d   .     .233  t. 
 
 102  fin.  103  a  104  d  ,    304  h. 
 
 xvi.  (A.D.  429)  227      .     .    143  s. 
 
 227,  228  .      22  o. 
 
 230  a  b     .    114  h. 
 
 231  c   .     .    206  g. 
 
 serni 293  s. 
 
 Ep.  2  ad  Nest 19  k. 
 
 ad  Joan.  Ant 40  b. 
 
 1  ad  Monachos  .     .      on  Trin. 
 135  g;  143  s,  157  b,  174  q. 
 
 1  ad  Succensum 
 
 .     .     78  z,  265  e,  321  a. 
 
 2  ad  Succensum 
 
 .     .     .     41  c,  78  z,  265  e. 
 de  recta  fide  to  the  Emperor. 
 
 18  d     .     .    252  k. 
 
 26  d     .     ,    221  h. 
 
 30  a     .     .    294  V. 
 
 35  d  e       .144  s. 
 
 39  b     .     .     100  s. 
 
 -to  the  Princesses. 
 
 -60  a     .  . 
 
 -62  a     .  . 
 
 -67  b     .  . 
 
 -82  a    .  . 
 
 -82  c     .  . 
 -113  bed. 
 
 -120  d  .  . 
 
 295  y. 
 164  g. 
 
 220  g. 
 188  f. 
 281  z. 
 100  s. 
 
 221  h. 
 
 §  5,  135  d 
 §  10,  139  a  bed 
 §  12  fin.,  141  a 
 §  18,  148  fin  .  , 
 §  26  fin.,  163  de 
 §  31,  168  be  ,  , 
 §40,  177a  bed, 
 §  43,  180  b  .  , 
 cap.  1  .  .  .  , 
 cap.  4  .  .  .  . 
 cap.  7     .     .     .     . 
 
 Def.  adv.  Or. 
 cap.  1,  160  d  e     . 
 
 161  d  e  16 
 
 to  the  Empresses 
 
 61 
 
 97  r. 
 114  h. 
 291  q. 
 
 98  r. 
 303  g. 
 164  g. 
 144  s. 
 281  z. 
 
 44  e. 
 
 39  b. 
 
 305  in. 
 
 24  q. 
 243  c. 
 
 144  s. 
 
 cap.  11,  193bcde 
 Def.  adv.  Theod, 
 
 cap.  2 20  k. 
 
 cap.  10 289  r. 
 
 Evagrius,  i.  9 26  r. 
 
 Eastern  Bisliops  confession  of,  40  b. 
 S.  Gregory  Naz. 
 
 Ep.  1  ad  C!ed.      .  227  n,  364  b. 
 
 Ep.  2  ad  Cled.  .  .  .  363  b. 
 S.  Gregory  Nyssen  .  .  293  s. 
 S.  Irenaeus 
 
 book  v.  1.  1.  p.  430  O.T.   252  k. 
 
 fragment  on  1  Kings,  p.  558 
 
 O.T 196  I. 
 
 Liberatus,  Breviariuni,      .     .   363 
 Leontius  Byzant. 
 
 against  Nest,  and  Eutych.  352  c 
 
 S.  Proclus  hom.  1 
 Theodoret 
 
 Obj.  to  chapter  1,  204  a  c 
 204  c  d  e 
 
 2,  208  fin. 
 
 — 3,211  e  . 
 
 4,  216  c  . 
 
 5,  220  a  . 
 
 6,  222  fin. 
 
 8,  226  a  , 
 
 228  m. 
 
 .44e. 
 
 33  b. 
 
 44  e. 
 
 44  e. 
 
 40  b. 
 
 44  e. 
 
 44  e. 
 
 44  e. 
 
 44  e. 
 
 44  e. 
 
 Ep.  to  John  Ant.  with  obj.  to  chap- 
 ters      19  k. 
 
 Ep.  145  to  Monks  of  Constantinople 
 
 .    33  b,  252  k,  257  o,  302  f. 
 
 Ep.  151  to  Monks  of  Province,  33  b. 
 
 -10,  230  c 
 -11,237a 
 
 D    d 
 
INDEX  OF  GREEK  WORDS. 
 
 ufBeATfpiai,  28. 
 
 &yye\os,  ay/fWdii,  252. 
 
 ayopaiare  Koi  ayvpTwSrji  ica]  TfpOpelas 
 
 tStaiTiKTJi  iivafieo'Tos,  132  note  tl. 
 adiaffitaaTOV,  322. 
 aipyr\,  162. 
 aBpoiffiP,  96. 
 alSo7  T»7  irphs  Thv  y(pv7\T6pa  koX  ayairrj 
 
 TTJ  7rpt)s  avT6v,  312  note  s. 
 Si/caKos,  122. 
 d/caAA^,  20. 
 aKy)^iwvTos,  289  note  p. 
 (nKiiparov,  105  note  ti. 
 aKijSSTjAws,  21,  15L 
 aJcAea,  111. 
 aKpaSavTOV,  33. 
 a/fpar^,  37. 
 uKpt^fiai,  22. 
 aKpifio\oye7adai,  14. 
 &Kpov,  51, — T'J)i'  ejs,  ivw(TLv,  17,  40  note 
 
 b, — tJ»  €($,  Ij'oCj',  40  note  b,  ^icpo 
 
 (Twdcpfia,  40  note  b. 
 dAAo  /ue;/  koI  &\Xo — SAAoy  Se  Ka\  aAAos, 
 
 864  note. 
 dAAoTpfoiy,    299,   aWoTpicj),  ev  al/xaTi 
 
 T^,  299. 
 a\vfis,  90. 
 
 djui77},  338.  afifffoos,  282. 
 o.fiv7)aiKa.K<(),  97  note  q. 
 avdyKT],  86. 
 
 a.vafian6iiivoi,  143  note  r. 
 avafxvoPTa,  2. 
 d«'air({/3A7)To»',  16. 
 avacpopdy,  236,   259,   260,   268,— pa, 
 
 234  note, — pa  0eou  /caJ  «Vfofa,  255, 
 
 259, — pas,  TTJs  Trap"  avruv  Opv\ovfj.e- 
 
 K>j$  rh  xpw*>  259. 
 d»'6Ke(^aAa(ouT0,  10. 
 avdpwTTcuov,  282. 
 uvdpwTrono\'iT7]S,  282. 
 
 ^vSpWTTOS    Sl^TTOl»    VOilffOai    ITfniffTfVTat, 
 
 16.  6.vdpu3irov  avaATjcpOfPTa,  322. 
 ayOpciniya,  rd,  96. 
 avovdirrtros,  80. 
 dvTa|ios,  303. 
 
 dj/TaTToSiiffao-tiai,  4, — erai,  13. 
 
 avTiffraffis,  243. 
 
 avviriQerov,  69. 
 
 d>'i<7r(i(rTaT0J',  325  note. 
 
 d«'yiroo-T(^Awy,  54. 
 
 d|to7,  87,  ri^iun4vov,  GQ. 
 
 air'  aWrjXuv  e?vai  koJ  dvd  /ue'poj,  263. 
 
 aTraSoi,  21. 
 
 d7ra0e'y,  to,  302  note  f. 
 
 aTraOws    (Tradfv,    232, — irddoi    hv,  303 
 
 note  g. 
 a/iraiToov,  62. 
 kirapa^aTov,  t6,  121. 
 airapdSeKToy,  96. 
 airapaTTo'tTiTov,  102. 
 [d7rr)/cpt/3a)TO<,]  64. 
 airldavov,  28. 
 ctTTAarcus — f^,  280  note  v. 
 a.Tr6PpacrfJ.a,  55. 
 d7r({5o(rj;',  31. 
 anoTTATj^ias,  370. 
 dii1)(rToA^r,  85. — A^.  252. 
 anpaKTovaTis,  165. 
 a.-rtv\wrov,  137. 
 aperi),  90. 
 
 apQpov,  ivdpQpws,  (Xvpdp6pooi,  286  note. 
 dpidTofireTj',  21. 
 apTrayiiSv,  1 65  note  j. 
 apTi<pp6(n,  66. 
 apxVf  187. 
 dtruyx*'''''"'»  ''■'^»  215. 
 aavfifiarov,  266. 
 aavyacpi)?,  261. 
 a.crv(p7]Aws,  65, — Aov,  78,  254. 
 dTi/ta76Aas,  148- 
 Si)Ao;',  86. 
 ai'Tt^ovo'to*',  rd,  18. 
 avTore\7is,  254,  295, — Ae'j,  t<J,  277. 
 atpeT6v,  rh,  53. 
 a(poptad(v,  58. 
 
 tSaa-avi^eiv,  35. 
 
 SaTTopr^'ejr,    75, — pie»,    78, — pifffjiots, 
 246. 
 
INDEX  OF  GREEK  WORDS. 
 
 403 
 
 fiSeXvpiai',  48. 
 
 Piov,  Tcov  Kara  r6v,  1. 
 
 ^uiixoXoxio,,  28. 
 
 yiyovev,  100  note  r,  iyevero,  32,  241 
 
 iind  note. 
 yivos,  10(j, — vovs,  82,  105  note  v. 
 yivtiiffKeTai,  274  note  q. 
 y\w(X(Ta\yla.s,  28. 
 yi'riai.6T'r)Tos,  173. 
 7J'a5rrj7  irov  ^(xQa,  Kara  rh  yeypaiJ.jj.iVoi/, 
 
 n. 
 
 yv/jvhs,  101,  288  note  ni,  371,— tJs 
 181,— p,  86,—«?,  293, -oV,  151. 
 
 do,  226. 
 
 detuov,  t6,  43. 
 SiaAa^wr,  26. 
 StaTeirtTat,  86. 
 St€KTraiov(ri.v,  73. 
 SifcrixiXev/jivoos,  2. 
 5<6TU7roi;,  123. 
 SiTjAacre,  15. 
 ^i7\pOpo}ixivy)V,  35. 
 Si'/crjj,  291. 
 
 ivavQpo}TTr\(Teuis,  33. 
 
 ifairofxa^fTai,  315. 
 
 erapOpcus,  286  note. 
 
 ^fi70'Tpa7rTe,  266. 
 
 evSriffty,  118. 
 
 ivrtpKTjice — iyepyovnevos,  6?,  ^j/jjpYrjir- 
 6a( — ynffas — r]pyr)(r€,  305  note  m. 
 
 IrtJrTjTa  oiKovufiiK'fiv,  83  note  c,  li/JrTjTt 
 aSiao-TarajTe  /cat  d5top(0-T(j)227  note, 
 
 eyrponri,  175. 
 
 eVcoo-ij/  Tr;;/  eJs  &Kpov,  17,  40  note  b, 
 114  note  h,  [a(cpt/37)  Kal  avyKeKpa- 
 fiev7]v,  265  note  o,]  ««0'  virSffraaiv, 
 19  note  k,  ttji/,  260,  see  too  ovpdvtov, 
 — (reus  TTjs  KardaKriQiiav,  129. 
 
 ei'oDf,  see  S/cpa. 
 
 ^f,  41. 
 
 e^aipiTov,  t6,  284. 
 
 i'^aicriov,  4. 
 
 ii,y)Taffiiivws,  126. 
 
 e^iTT^Xlaii,  65, — ai/,  159, — \«»',  66. 
 
 elw, 174. 
 
 e^aipai<r/j.o7?,  258  note  q. 
 
 4^<ii(pavS>s,  51. 
 
 e7ra\7}\6iju^te'fOf,  196. 
 
 iiTr\vdri(Te,  157. 
 
 4irl^\r]/J.a,  314. 
 
 ^7r6Aa/3eTO  =  e7r68pa|oTO,  91  note  n. 
 
 epavt^Sfieyov,  136. 
 
 erepos  Kal  erepo?,  46,  jHeO'eTepou,  278 
 note. 
 
 5o7|UaTt(ra)^€J',    63,   SoY^aTifTTtS/'    roiy     trepSryiTi,  135, — TJjra,  370. 
 
 reoiTepo)»',  64. 
 SoKrjcrei,  249. 
 Sufffpiy,  (5,  109. 
 SiKr/caToirTov,  81. 
 Sufffjadias,  55. 
 Swpocpopiai,  369. 
 
 iyevvriOr),  31. 
 4yKara\ei-i/iv,  291  note  q. 
 eiSoiron]devTa,  258. 
 elKaiov  (Ivai  (pfvaKKT/ihy,  269. 
 fiicatofiov\las,  240. 
 etmceKpijj.ei'oi',  258, — i/cos,  258, 
 e'/f,  128. 
 
 fK^affavi^ovcrav,   ov  acpoSpa  t^jv  Ae'^ii/,     Oents,  197. 
 
 ivaySpiav,  288. 
 «y-yej/eiay,  139,  145. 
 eu5o|ta,  61. 
 
 SV1]yopi7v,  TO,  237. 
 
 ev-fjAarov,  296. 
 evK\(ias,  74. 
 €uA.o/3eiay,  143,  287. 
 evpeaiXoylais,  162. 
 «ypi/,  15. 
 
 ev(rrofj.e7i',  38  note. 
 ivrexfias,  137. 
 «'x«77i'os',  98. 
 
 e6i77Jpcop,  70,  72,  104. 
 
 17. 
 
 fKovcrwu,  261. 
 
 eKTej'ecTTaTais,  AiraTs  TctTs,  289  note  o. 
 e/fT(J7rci;y,  4, — ttous  ejs  ivvoias,  reductio 
 
 ad  absurdum,  65. 
 ^;u/3pdj'TiKoy,36,— (riff,103,— (n'j,270. 
 ilx<pavi(T(i}v,  1 38  note. 
 ffj.(pi\ox<>>povyTos,  186. 
 ey  ^^/urr,  34. 
 4i/afipiuerat,  151, — tffflai,  155. 
 
 D    C 
 
 0€D7roii7(rt«',    68, — TToiias,    71, — ttoicu)/, 
 71. 
 
 fleOTOKOS,  7. 
 
 SiocpiAais,  134. 
 e€o^(5pos,  128, — pot,  157. 
 
 TiQi(Tp-oQiTr]Ka(TlV,  26. 
 
 6eaipriiJ.dra>v,  \bS, 
 
 epe/xfxa,  Diodore  Qpi^jJ-a  of  Silvamis, 
 
 IMsbop  of  Tarsus,  (S.  Basil  Ep.  244) 
 
 320. 
 2 
 
404 
 
 INDEX  OF  GREEK  WORDS. 
 
 iSiov,    119, — a,  40, — -af  ijyovy  (avTov, 
 
 245. 
 iSiKas,  174,  288  note  k. 
 tSioTToieiTaj,  304  note  h. 
 ISlSttitu,  248, — Tos,  322. 
 i^iujj.d.T<i>v,  322, 
 iepovpy6s,  94,   242, — y6v,   151, — yoi, 
 
 7 , — yovs,  283. 
 lepovpyf'iv  t6,  86. 
 
 'iKeaiav,  r)]v  iKTevrj  TavTrjv,  289  noteo. 
 iinr6TT]Tos,  89. 
 iTriyopfTv,  71, — riffeiev,  71. 
 IcrxvoixvOia,  23,  26,  55,  75. 
 
 K 
 
 KaO'rjuas,  to.,  84,  86, — rorj,  193. 
 
 KaQapcis,  367. 
 
 Kadiffif,  246  note. 
 
 Ka6i(rrr)K6s,  63. 
 
 KaOifpo?,  89. 
 
 KaOopl^cav,  115. 
 
 Kaivorojxuv,  47, — jue?,  87, — MoCtri, 298, 
 
 — Mos,    102, — ^ons,  284  note  g, — 
 
 /uoi^,  Trapa  rtSj/,  261 . 
 Kaiuocpioyiats,    Kipucp,   25    comp.   275 
 
 note  f. 
 Kapnovs,  Tohs  ruv  ttSvodu  <rou,  80  note. 
 KaTa0i&(eTai,  35. 
 tar aipovcr IV,  put  to  port,  73, 
 KaTaKi^SrjAevwv,  7,  11,  153. 
 
 aTaKporeicrOai,  2. 
 KaTairXaarov,  303. 
 
 arao-eiet,  28. 
 KaTacTfuKpvveiv,  135,  148. 
 KaTfffoPapevero,  9. 
 KaTa(T<ppayte7,  116. 
 KaTareKiJiijpaffQai,  192. 
 Ko/revpiivuv,  114. 
 KaropxelaOai,  9. 
 KarcoTfpois,  171. 
 Kiueicrei,  96. 
 
 KiKepacTfxfvos,  304  note  1). 
 Kivrjcriv,  134, — fJ.erafiariKrii',  52  note. 
 /cA-otJy,  238. 
 Koiv^,  58, — roiroie?;/,    100   note  r,— 
 
 raj,  194. 
 iKoXATjOrj,  79  note,  o  KoKXufxevos,  260, 
 
 KoKXdjXiva,    192, — t-or,  T(J    Tiiri,    ^v 
 
 eirnoLaii  iroWfj  riqv  avvdipeiav  €X*'> 
 
 260,  KeKoKK7)p.4vovs,  260. 
 KoX\i)ffecis,  rh  rf/s,  uvo/j.a,  260. 
 Kpdfffus,  16  note,  242  note. 
 KpSrov,  1 1. 
 /cTTJtris,  90,  iKTrjadi-ir)u,  89  note  k. 
 
 K-qfxud.TWV,  37. 
 
 A^pos,  241. 
 
 AtTaTs  Tajs  fKrevfffTdrats,  289  note  o. 
 
 A(^7os,  ^,  291  note  r,  sw  (reaapK. 
 
 \6yos,  48,  59,  61,  68,  106,  134,  139, 
 182,  195,  316,— aTras,  41,— 701s 
 (  =  plan),  22, — 701/^,  (.—  plan),  71, 
 102. 
 
 Aixriy,  323. 
 
 fiefiaralccvrai,  106  note  z. 
 
 fxeiovfj.fur]?,  266  note  f. 
 
 ;Uepos,  ara,  89,  263,  d)s — Kei/xevris,  119, 
 
 fj,4(rov,  rh  Sia,  59. 
 
 /U€Tacro/3a)i',  147. 
 
 /xeraaroixtfh  42. 
 
 /ueVoxos,  fiiTix^i  254  notes  1  anil  ni. 
 
 fierpicos,  01),  r^d'iKriKai,  111. 
 
 fitaydyKiiav,  304  note  h. 
 
 [^oz/aSi/cbf  rb,  18.] 
 
 (jLovifios,  97  note  r. 
 
 fi6p(pw(riv,  69. 
 
 /j.oxdripcoi',  23. 
 
 fxvcTTayccylas,  29. 
 
 lx€fxw/xr)Hfi'ov,2,  35. 
 
 ra^copatos,  282. 
 feaj/i/cajs,  35. 
 yev/xa<Ti,  82,  97. 
 
 ViWTfpOV,  t6,  22, 
 
 t>ri\f/i?,  74. 
 
 VO-qT-hv,  250, T^,  TCt,    13. 
 
 f€voij.o9(Tr]Ke,  82. 
 
 O 
 
 08J;/,  27. 
 
 olKilw<Tw,  297,  —  Kor',  227. 
 
 oiKftcoaeTai,  10. 
 
 oiKoOfv,  129. 
 
 olKovofxia,  7}  fxerh.  aapKOS,  73. 
 
 o\iyoyv'Jifj.(iiv,  36. 
 
 oA(707rjirTiaj',  27. 
 
 vMcrOov,  t6i>,  365. 
 
 oAos,  182. 
 
 6fii\7J(Tav,  194. 
 
 6iJ.o(pv4s,  368. 
 
 6fj.wvviJ.ia,  48, — I'a,  30, — ^uy»',  67. 
 
 oparcis,  169. 
 
 opyavcii,  68. 
 
 6p6otroSi7v,  51 . 
 
 opiards,  284  note  g. 
 
INDEX  OF  GREEK  WORDS. 
 
 405 
 
 ovpdt/iov,  irphs  rhv,  ei/uais,  227  note. 
 ovpavo/xriKr},  108. 
 dxpLyevrjSf'ISO  note  u. 
 
 iravdpicTTi,  15. 
 
 TravTf\fios,  115. 
 
 irapd,  129,  138, — fiij.wv,  226  note  n. 
 
 TrapaSeiy/xaTi^wi',  111. 
 
 irapaSoffii',  81. 
 
 ■JTapaKO(JLl(TTT]S,  257. 
 
 Trapairalei  62  note  d — oj/tos,  263. 
 
 Trapaarifxaiyaiv,  13,  90,  128, — vei;/,  25. 
 
 wapevOvvovai,  238. 
 
 eiraOfv  anadiios,  232. 
 
 iraTpid,  163  note  f. 
 
 Tr€pia7a>7as,  115. 
 
 TrepiavTi'Cj'cTaijnO  note  ni, — £(r0at,156. 
 
 Trepiipyias,  114. 
 
 Tr€pifiroir](Tdp.riv,  Xaov  fiov  ov,  105  note 
 
 y,  Trepnro'njaiv,  Aabs  eir  105  note  y. 
 irepJTTo's,  43,  80, — ToeTTTjj,  266. 
 TTiffTevere,  71  note. 
 iT€iro(Tuiixivov,  366, — ci(r0a(,  15. 
 TrpoTTeraj,  29. 
 trpoaiwvLOS,  278,  279. 
 Trpoaviaxovcrav,  244. 
 Trp6ei(Tiu,  137. 
 Trpoidi',  136. 
 
 TTpO^iVOV,  84. 
 
 Trpo(T\ii\pft,  iv,  90,  91. 
 
 Trp6(T(paros:,  78. 
 
 npoacinrdcf)  e/CKA.7jcriaiTTi/c(p  aiperiKe,  164 
 note  g'. 
 
 TTpScrwiTov,  43,  295, — Tra  t€  jcal  viroffT- 
 daeis  45  and  note  g, — Sw,  293,  Trpo- 
 ffdnrqj  xp'-^'^ov,  iv,  294  note  u. 
 
 Trpoxefpi^'ecOai,  185. 
 
 TrpuTOfIS,   176. 
 TTTTJl'DiS,  226. 
 
 P 
 
 paSiovpyias,  115. 
 
 pai^ijjSoDcri,  141, — ^rjcropL^v,  8,  ippw^c^i- 
 
 Sr/Kiis,  85. 
 [pT7Topa5,  127.] 
 ^n|/o/fii'Siy;'a)y,  108. 
 poi;»',  /cara,  111. 
 
 capKiov,  227  note. 
 
 (xdpKcoffLS  fiyovv  4vav6pu)Trr]<ris,  9. 
 
 aeaapKw/jiivov  A6yov  fj.la  (pvffis,  41  note 
 
 c,  341  note  i. 
 (xe^acrixiccTdTri,  11. 
 aifiiiv,  79, — o/j-fvois,  34. 
 Tt/.iyoAiipih,  67. 
 
 (T/CaiOTTJTOS,  54,  156. 
 
 (rKiaypa<pu}v,  123. 
 
 ofjiiKpoTTpiiTis,  169, — Td,284, — a)s,169. 
 
 (TTpaTfiylas  rinrov.  1 10  note  f. 
 
 (TTp^puixivriv,  1  76. 
 
 (Ti)7KOTa;8aCT£i,  198. 
 
 auyK€Kpap.iyovs    — KeKeparr/xeyovs,    17 
 
 note  h. 
 (ruy/cpacrecos,  373, — irei,  ev  t^,  364  note 
 
 [ — (711',  T7JJ'  &\vTov,  325  note] . 
 cvyKp6T-t]cnv,    130, — «KprfrTjcre,    127, — 
 
 KiKpoTrjaOai,  130, 
 (ri;7XPW^''''f'~)  77. 
 avKocpavretv,  25, — riW,  11. 
 crvfXTrapfKTeivfiv,  202. 
 
 (TVfjLlTapiKQilV,  TO,  23. 
 
 (TvixirpocrKWilaOai,  70  note  n. 
 (Twayopevei,    135, — pivaiv,  306. 
 crvvaivwv,  true  reading  crvvwv,  63  note 
 
 (rvvaKrOdi/erat,  193. 
 (ruvajj.(t>6Tepov,  t6,  233  note, 
 (Tvyd(pfia,  19  note  k, — d/cpa,  40  note 
 
 b,— ay,  45,  39,  85  note  g,— ai/,  260. 
 (Tui/aif/ets,  60, — 7}4'ey,255, — rjirrat,  370, 
 
 — ■^(^07;  37<',  ^(p0ai,  260, — r]fx/j.eyot, 
 
 13,  x/oj/,  39. 
 (n'i/5€(i',  1 1 8, — 5ou^6»'oj,  260. 
 avvelpcov,  370. 
 (TvveiaTpf)(ov(Tav,  30. 
 crvveia<popa,  262  note  Z. 
 avvT)yopelv,  71. 
 ffvvTiyopos,  72, — poj/,    69,  ^Toi   crufep- 
 
 y6v,  70  note  o,  72. 
 crvvOrifia,  185. 
 (Tw'oSos,  20  note  k,  27, — Soi,  42,  75, 
 
 — 5or,  45. 
 crvpipQTdv,  132. 
 
 (TxeVei,  47,  248  note  g, — inr,  73. 
 (TxeTiK^ii',  14,  35  note  a,  41,  74,  79, 
 
 105,  215   note  e,— /cj/,  303, — kws, 
 
 67,  79,  160,  258,  276.' 
 
 ray,  Si,  37. 
 
 Tipareverai,   64, — j?,  153, — ri    koI    ei- 
 
 Katonv6e7s,  142. 
 TfpaToKoyla,  303. 
 repeTifffidraiv,  49. 
 TfpOpela,  241, — oij,  8,    104, — as,  38, 
 
 49,  132,  note  d. 
 reTOKe,  79,  eVe'x^T?,  31,  t€X^«'*'j  "'"'^j  24, 
 
 22,  note  o. 
 TA7)7ra0&>s-,  113. 
 t6kov,  21 7. 
 TfToppevfXfvqv,  181, — tt^i'  jivarTayoiyi- 
 
 av,  4. 
 TOpSv  Tl  KiKpayws,  26. 
 Tpowrji,  264. 
 
406 
 
 INDEX  OF  GREEK  WORDS. 
 
 rpSiro^,  70. 
 
 rpv(p7)u,  3. 
 
 Tviros,  S  Tov  irpdynaros,  289, — ttous, 
 
 TOVS,  93. 
 
 vOKoi/,  23. 
 
 VLOTTOiel,  57. 
 
 vXriv  &(Tirep  Tiva,  367. 
 
 virapx^v,  247. 
 
 vi:ipox>]^i  126. 
 
 inroKei/J-evov,  42. 
 
 viroK\eirrwv,  61, — ojx4vr\s,  265  note  e, 
 
 266  note  f. 
 viruvoia^,  6  rpSwoi,  259. 
 virSffracriy,  ko0',  8  (a'^c  eVcotru),  aKriOrj 
 
 T€  KCtl  KaO',  6(5,  T^  TT)S  dATjOoCs  IfW- 
 
 aews  xpvf^"-^  *'> — foovfieuT^s,  4, — cretj 
 95  (see  irp6auna), — (rewy,  43,  119, 
 note  k. 
 
 VTTOTUTTUKTiV,   122. 
 VTTOVpyOS,  261. 
 
 vTro(pi]rT)s,  55. 
 
 (paiueip,  Trecprjve,  277. 
 (f>aiiAtXoi^TQ,  175. 
 
 <pivaKtffix6v,  269,  iretpeva.KiKfi',  85. 
 (pixSdeos,  290, — <j),  26. 
 
 (\>i\ok4vov  — (piKoKaivov,  275    note  r, 
 
 conip.  KevorpQjyiais. 
 (jjiAofiaOT]!,  6,  66. 
 (pvpafiuTos,  367. 
 <pvpfj.6v,  242  note. 
 (pvffiv  fxiav  TOV  Oiov  \6yov  (TfcrapKUixe- 
 
 fv,  41  note  c,  341  notei. 
 (pu/vfj,  74. 
 
 X 
 
 XapaKTTip,  102. 
 XaptTt,  202. 
 Xopf^^i  182. 
 XPkttotJkoi,  11,  36. 
 Xp7jM«i  TO,  24,  32,  48,  59. 
 /feX'^P'"'/*^''''^^»  63. 
 
 l|/T7(/)0($  ToTs  auToC,  108. 
 
 jj/iAf^s,  288  note  m. 
 ;|/i;Xo^  »|'ux'^<'''^»  21. 
 ;f  i/XpoAoyia,  372. 
 
 n 
 
 iSTt'O^  Kol  t6kov,  (of  the  Divine  Be- 
 getting), 217. 
 &y,  6,  Kol  6  virdpxov,  247. 
 
 f  \^J 
 
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