THE XII. ANATHEMATISMS OF ST. CYRIL AGAINST NESTORIUS.
(Found in St. Cyril's Opera. Migne, Pat. Graec, Tom. LXXVII., Col. 119; and the Concilia.)
I.
IF anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (<greek>Qeotokos</greek>), inasmuch as in the flesh she bore the Word of God made flesh [as it is written, "The Word was made flesh">: let him be anathema.
NOTES.
THE ANATHEMATISMS OF THE HERETIC NESTORIUS AGAINST CYRIL.
(Found best in Migne's edition of Marius Mercator.)
I.
If anyone says that the Emmanuel is true God, and not rather God with us, that is, that he has united himself to a like nature with ours, which he assumed from the Virgin Mary, and dwelt in it; and if anyone calls Mary the mother of God the Word, and not rather mother of him who is Emmanuel; and if he maintains that God the Word has changed himself into the flesh, which he only assumed in order to make his Godhead visible, and to be found in form as a man, let him be anathema.
PETAVIUS.(1)
(De Incarnatione, Lib. vj. cap. xvij.)
In this anathematism certain words are found in the Greek copy of Dionysius which are lacking in the ordinary copies, viz. "according as it is written, 'And the Word was made flesh';" unless forsooth Dionysius supplied them of his own authority. For in the Lateran Synod in the time of Martin I. this anathematism was quoted without the appended words.
This anathematism breaks to pieces the chief strength of the Nestorian impiety For it sets forth two facts. The one that the Emmanuel, that is he who was born of a woman and dwelt with us, is God: the other, that Mary who bare such an one is Mother of God. That Christ is God is clearly proved from the Nicene Creed, and he shews that the same that was in the beginning the Son of God, afterwards took flesh and was born of Mary, without any change or confusion of natures.
St. Cyril explains that by <greek>sarkikws</greek>, carnaliter, he meant nothing else than <greek>sark</greek> <greek>sarka</greek>, secundum carnem, "according to the flesh." And it was necessary to use this expression to overthrow the perfidy of Nestorius; so that we may understand that the most holy Virgin was the parent not of a simple and bare man, but of God the Word, not in that he was God, but in that he had taken flesh. For God the Father was the parent of the same Son <greek>qeikws</greek>(2) (divinely) as his mother was <greek>sarkikws</greek> (after the flesh). And the word (<greek>sarkikws</greek>) in no degree lessens the dignity of his begetting and bringing forth; for it shews that his flesh was not simulated or shadowed forth; but true and like to ours. Amphilochius distinctly uses the word, saying "Except he had been born carnally (<greek>sarkikws</greek>), never wouldest thou have been born spiritually (<greek>pneumatikws</greek>)." Cf. St. Gregory Nazianzen (Orat. 51).
Theodoret misunderstood St. Cyril to teach in this first anathematism that the Word was changed into the flesh he assumed. But Cyril rightly treated this whole accusation as a foolish calumny.
II.
IF anyone shall not confess that the Word of God the Father is united hypostatically to flesh, and that with that flesh of his own, he is one only Christ both God and man at the same time: let him be anathema.
NOTES.
NESTORIUS.
II.
If any one asserts that, at the union of the Logos with the flesh, the divine Essence moved from one place to another; or says that the flesh is capable of receiving the divine nature, and that it has been partially united with the flesh; or ascribes to the flesh, by reason of its reception of God, an extension to the infinite and boundless, and says that God and man are one and the same in nature; let him be anathema.
III.
IF anyone shah after the [hypostatic] union divide the hypostases in the one Christ, joining them by that connexion alone, which happens according to worthiness, or even authority and power, and not rather by a coming together (<greek>sunodw</greek>), which is made by natural union (<greek>enwsin</greek> <greek>fusikhn</greek>): let him be anathema.
NOTES.
NESTORIUS.
III.
If any one says that Christ, who is also Emmanuel, is One, not [merely] in consequence of connection, but [also] in nature, and does not acknowledge the connection (<greek>sunafeia</greek>) of the two natures, that of the Logos and of the assumed manhood, in one Son, as still continuing without mingling; let him be anathema.
HEFELE.
(Hist. of the Counc., Vol. III., p. 7.)
Theodore [of Mopsuestia, and in this he was followed by Nestorius,] (and here is his fundamental error,) not merely maintained the existence of two natures in Christ, but of two persons, as, he says himself, no subsistence can be thought of as perfect without personality. As however, he did not ignore the fact that the consciousness of the Church rejected such a double personality in Christ. he endeavoured to get rid of the difficulty, and he repeatedly says expressly: "The two natures united together make only one Person, as man and wife are only one flesh. ... If we consider the natures in their distinction, we should define the nature of the Logos as perfect and complete, and so also his Person, and again the nature and the person of the man as perfect and complete. If, on the other hand, we have regard to the union (<greek>sunafeia</greek>), we say it is one Person." The very illustration of the union of man and wife shows that Theodore did not suppose a true union of the two natures in Christ, but that his notion was rather that of an external connection of the two. The expression <greek>sunafeia</greek>, moreover, which he selected here instead of the term <greek>enwsin</greek>, which he elsewhere employs, being derived from <greek>sunaptw</greek> [to join together], expresses only an external connection, a fixing together. and is therefore expressly rejected in later times by the doctors of the Church. And again, Theodore designates a merely external connection also in the phrase already quoted, to the effect that "the Logos dwells in the man assumed as in a temple." As a temple and the statue set up within it are one whole merely in outward appearance, so the Godhead and manhood in Christ appear only from without in their actuality as one Person, while they remain essentially two Persons.
IV.
IF anyone shall divide between two persons or subsistences those expressions (<greek>fwnas</greek>) which are contained in the Evangelical and Apostolical writings, or which have been said concerning Christ by the Saints, or by himself, and shall apply some to him as to a man separate from the Word of God, and shall apply others to the only Word of God the Father, on the ground that they are fit to be applied to God: let him be anathema.
NOTES.
NESTORIUS.
IV.
If any one assigns the expressions of the Gospels and Apostolic letters, which refer to the two natures of Christ, to one only of those natures, and even ascribes suffering to the divine Word, both in the flesh and in the Godhead; let him be anathema.
ST. CYRIL.
( Apol. contra Orientales.)
For we neither teach the division of the hypostases after the union, nor do we say that the nature of the Deity needs increase and growth; but this rather we hold, that by way of an economical appropriation (<greek>kat</greek> <greek>oikeiwsin</greek> <greek>oikonomikhn</greek>), he made his own the properties of the flesh, as having become flesh.
(Quod unus eat Christus.)
For the wise Evangelist, introducing the Word as become flesh, shows him economically submitting himself to his own flesh and going through the laws of his own nature. But it belongs to humanity to increase in stature and in wisdom, and, I might add, in grace, intelligence keeping pace with the measure of the body, and differing according to age. For it was not impossible for the Word born of the Father to have raised the body united to himself to its full height from the very swaddling-clothes. I would say also, that in the babe a wonderful wisdom might easily have appeared. But that would have approached the thaumaturgical, and would have been incongruous to the laws of the economy. For the mystery was accomplished noiselessly. Therefore he economically allowed the measures of humanity to have power over himself.
A. B. BRUCE.
(The Humiliation of Christ. Appendix to Lect. II.)
The accommodation to the laws of the economy, according to this passage, consisted in this--in stature, real growth; in wisdom, apparent growth. The wonderful wisdom was there from the first, but it was not allowed to appear (<greek>ekfhnai</greek>), to avoid an aspect of monstrosity.
ST. CYRIL.
(Adversus Nestorium.)
Therefore there would have been shown to all an unwonted and strange thing, if, being yet an infant, he had made a demonstration of his wisdom worthy of God; but expanding it gradually and in proportion to the age of the body, and (in this gradual manner) making it manifest to all, he might be said to increase (in wisdom) very appropriately.
(Ad Reginas de recta fide, Orat. II., cap. xvi.)
"But the boy increased and waxed strong in spirit, being filled with wisdom, and the grace of God was upon him." And again: "Jesus increased in stature and wisdom, and in favour with God and men." In affirming our Lord Jesus Christ to be one, and assigning to him both divine and human properties, we truly assert that it was congruous to the measures of the kenosis, on the one hand, that he should receive bodily increase and grow strong, the parts of the body gradually attaining their full development; and, on the other hand, that he should seem to be filled with wisdom, in so far as the manifestation of the wisdom dwelling within him proceeded, as by addition, most congruously to the stature of the body; and this, as I said, agreed with the economy of the Incarnation, and the measures of the state of humiliation.
(Apol. contra Theod., ad Anath. iv.)
And if he is one and the same in virtue of the true unity of natures, and is not one and another (two persons) disjunctively and partitively, to him will belong both to know and to seem not to know. Therefore he knows on the divine side as the Wisdom of the Father. But since he subjected himself to the measure of humanity, he economically appropriates this also with the rest, although, as I said a little ago, being ignorant of nothing, but knowing all things with the Father.
V.
IF anyone shall dare to say that the Christ is a Theophorus [that is, God-bearing] man and not rather that he is very God, as an only Son through nature, because "the Word was made flesh," and "hath a share in flesh and blood as we do:" let him be anathema.
NOTES.
NESTORIUS.
V.
If any one ventures to say that, even after the assumption of human nature, there is only one Son of God, namely, he who is so in nature (naturaliter filius=Logos), while he (Since the assumption of the flesh) is certainly Emmanuel; let him be anathema.
PETAVIUS.
It is manifest that this anathematism is directed against the blasphemy of Nestorius, by which he said that Christ was in this sense Emmanuel, that a man was united and associated with God, just as God had been said to have been with the Prophets and other holy men, and to have had his abode in them; so that they were properly styled <greek>Qeoforoi</greek>, because, as it were, they carried God about with them; but there was no one made of the two. But he held that our Lord as man was bound and united with God only by a communion of dignity.
Nestorius [in his Counter Anathematism] displays the hidden meaning of his heresy, when he says, that the Son of God is not one after the assumption of the humanity; for he who denied that he was one, no doubt thought that he was two.
Thedoret in his criticism of this Anathematism remarks that many of the Ancients, including St. Basil had used this very word, <greek>Qeoforos</greek>, for the Lord; but the objection has no real foundation, for the orthodoxy or heterodoxy of such a word must be determined by the context in which it is used, and also by the known opinions of him that uses it. Expressions which are in a loose sense orthodox and quite excusable before a heresy arises, may become afterwards the very distinctive marks and shibboleths of error. Petavius has pointed out how far from orthodox many of the earliest Christian writers were, at least verbally, and Bp. Bull defended them by the same line of argument I have just used and which Petavius himself employs in this very connection.
VI.
IF anyone shall dare say that the Word of God the Father is the God of Christ or the Lord of Christ, and shall not rather confess him as at the same time both God and Man, since according to the Scriptures, "The Word was made flesh": let him be anathema.
NOTES.
NESTORIUS.
VI.
If anyone, after the Incarnation calls another than Christ the Word, and ventures to say that the form of a servant is equally with the Word of God, without beginning and uncreated, and not rather that it is made by him as its natural Lord and Creator and God, and that he has promised to raise it again in the words: "Destroy this temple, and in three days I will build it up again"; let him be anathema.
HEFELE.
This [statement of Nestorius's that any should call "another than Christ the Word"] has no reference to Cyril; but is a hyper-Nes-torianism, which Nestorius here rejects. This [that "the form of a servant is without beginning and uncreated"] was asserted by some Apollinarists; and Nestorius accused St. Cyril of Apollinarianism.
PETAVIUS.
As Nestorius believed that in Christ there were two distinct entities (re ipsa duos) that is to say two persons joined together; it was natural that he should hold that the Word was the God and Lord of the other, that is of the man. Cyril contradicts this, and since he taught that there was, not two, but one of two natures, that is one person or suppositum, therefore he denied that the Word was the God or Lord of the man; since no one should be called the Lord of himself.Theodoret in his answer shuffles as usual, and points out that Christ is styled a servant by the Prophet Isaiah, because of the form of a servant which he had received. But to this Cyril answers; that although Christ, inasmuch as he was man, is called the servant of the Father, as of a person distinct from himself; yet he denies that the same person can be his own lord or servant, lest a separation of the person be introduced.
VII.
IF anyone shah say that Jesus as man is only energized by the Word of God, and that the glory of the Only-begotten is attributed to him as something not properly his: let him be anathema.
NOTES.
NESTORIUS.
VII.
If any one says that the man who was formed of the Virgin is the Only-begotten, who was born from the bosom of the Father, before the morning star was (Ps. cix., 3)(1), and does not rather confess that he has obtained the designation of Only-begotten on account of his connection with him who in nature is the Only-begotten of the Father; and besides, if any one calls another than the Emmanuel Christ let him be anathema.
ST. CYRIL.
(Declaratio Septima.)
When the blessed Gabriel announced to the holy Virgin the generation of the only-begotten Son of God according to the flesh, he said, "Thou shalt bear a son; and thou shalt call his name Jesus, for he shall save his people from their sins." But he was named also Christ, because that according to his human nature he was anointed with us, according to the words of the Psalmist: "Thou hast loved righteousness and hated iniquity: therefore God, even thy God hath anointed thee with the oil of gladness above thy fellows." For although he was the giver of the Holy Spirit, neither did he give it by measure to them that were worthy (for he was full of the Holy Ghost, and of his fulness have we all received, as it is written), nevertheless as he is man he was called anointed economically, the Holy Spirit resting upon him spiritually (<greek>nohtws</greek>) and not after the manner of men, in order that he might abide in us, although he had been driven forth from us in the beginning by Adam's fall. He therefore the only begotten Word of God made flesh was called Christ. And since he possessed as his own the power proper to God, he wrought his wonders. Whosoever therefore shall say that the glory of the Only-begotten was added to the power of Christ, as though the Only-begotten was different from Christ, they are thinking of two sons; the one truly working and the other impelled (by the strength of another, Lat.) as a man like to us; and all such fall under the penalty of this anathematism.
VIII.
IF anyone shall dare to say that the assumed man (<greek>analhfqenta</greek>) ought to be worshipped together with God the Word, and glorified together with him, and recognised together with him as God, and yet as two different things, the one with the other (for this "Together with" is added [i. e., by the Nestorians] to convey this meaning); and shall not rather with one adoration worship the Emmanuel and pay to him one glorification, as [it is written] "The Word was made flesh": let him be anathema.
NOTES.
NESTORIUS.
VIII.
If any one says that the form of a servant should, for its own sake, that is, in reference to its own nature, be reverenced, and that it is the ruler of all things, and not rather. that [merely] on account of its connection with the holy and in itself universally-ruling nature of the Only-begotten, it is to be reverenced; let him be anathema.
HEFELE.
On this point [made by Nestorius, that "the form of a servant is the ruler of all things"] Marius Mercator has already remarked with justice, that no Catholic had ever asserted anything of the kind.
Petavius notes that the version of Dionysius Exiguus is defective.
PETAVIUS.
Nestorius captiously and maliciously interpreted this as if the "form of a servant" according to its very nature (ratio) was to be adored, that is should receive divine worship. But this is nefarious and far removed from the mind of Cyril. Since to such an extent only the human nature of Christ is one suppositum with the divine, that he declares that each is the object of one and an undivided adoration; lest if a double and dissimilar cultus be attributed to each one, the divine person should be divided into two adorable Sons and Christs, as we have heard Cyril often complaining.
IX.
IF any man shall say that the one Lord Jesus Christ was glorified by the Holy Ghost, so that he used through him a power not his own and from him received power against unclean spirits and power to work miracles before men and shall not rather confess that it was his own Spirit through which he worked these divine signs; let him be anathema.
NOTES.
NESTORIUS.
IX.
If anyone says that the form of a servant is of like nature with the Holy Ghost, and not rather that it owes its union with the Word which has existed since the conception, to his mediation, by which it works miraculous healings among men, and possesses the power of expelling demons; let him be anathema.
PETAVIUS.
The scope of this anathematism is to shew that the Word of God, when he assumed flesh remaining what he was, and lacking nothing which the Father possessed except only paternity, had as his own the Holy Spirit which is from him and substantially abides in him. From this it follows that through him, as through a power and strength which was his own, and not one alien or adventitious, he wrought his wonders and cast forth devils, but he did not receive that Holy Spirit and his power as formerly the Prophets had done, or as afterwards his disciples did, as a kind of gift (beneficii loco).
The Orientals objected that St. Cyril here contradicts himself, for here he says that Christ did not work his wonders by the Holy Ghost and in another place he frankly confesses that he did so work them. But the whole point is what is intended by working through the Holy Ghost. For the Apostles worked miracles through the Holy Ghost but as by a power external to themselves, but not so Christ. When Christ worked wonders through the Holy Ghost, he was working through a power which was his own, viz.: the Third Person of the Holy Trinity; from whom he never was and never could be separated, ever abiding with him and the Eternal Father in the Divine Unity.
The Westerns have always pointed to this anathematism as shewing that St. Cyril recognized the eternal relation of the Holy Spirit as being from the Son.
X.
WHOSOEVER shall say that it is not the divine Word himself, when he was made flesh and had become man as we are, but another than he, a man born of a woman, yet different from him (<greek>idikws</greek> <greek>anqrwpon</greek>), who is become our Great High Priest and Apostle; or if any man shall say that he offered himself in sacrifice for himself and not rather for us, whereas, being without sin, he had no need of offering or sacrifice: let him be anathema.
NOTES.
NESTORIUS.
x.
If any one maintains that the Word, who is from the beginning, has become the high priest and apostle of our confession, and has offered himself for us, and does not rather say that it is the work of Emmanuel to be an apostle; and if any one in such a manner divides the sacrifice between him who united [the Word] and him who was united [the manhood] referring it to a common sonship, that is, not giving to God that which is God's, and to man that which is man's; let him be anathema.
ST. CYRIL.
(Declaratio decima.)
But I do not know how those who think otherwise contend that the very Word of God made man, was not the apostle and high-priest of our profession, but a man different from him; who was born of the holy Virgin, was called our apostle and high-priest, and came to this gradually; and that not only for us did he offer himself a sacrifice to God and the Father, but also for himself. A statement which is wholly contrary to the right and undefiled faith, for he did no sin, but was superior to fault and altogether free from sin, and needed no sacrifice for himself. Since those who think differently were again unreasonably hinking of two sons, this anathematism became necessary that their impiety might appear.
XI.
WHOSOEVER shall not confess that the flesh of the Lord giveth life and that it pertains to the Word of God the Father as his very own, but shall pretend that it belongs to another person who is united to him [i.e., the Word] only according to honour, and who has served as a dwelling for the divinity; and shall not rather confess, as we say, that that flesh giveth life because it is that of the Word who giveth life to all: let him be anathema.
NOTES.
NESTORIUS.
XI.
If any one maintains that the flesh which is united with God the Word is by the power of its own nature life-giving, whereas the Lord himself says, "It is the Spirit that quickeneth; the flesh profiteth nothing" (St. John vi. 61), let him be anathema. [He adds, "God is a Spirit" (St. John iv. 24). If, then, any one maintains that God the Logos has in a carnal manner, in his substance, become flesh, and persists in this with reference to the Lord Christ; who himself after his resurrection said to his disciples, "Handle me and see; for a spirit hath not flesh and bones, as ye behold me having" (St. Luke xxiv. 39); let him be anathema.]
HEFELE.
The part enclosed in brackets is certainly a spurious addition and is wanting in many manuscripts. Cf. Marius Mercator [ed. Migne], p. 919.
ST. CYRIL.
(Declaratio undecima.)
We perform in the churches the holy, lifegiving, and unbloody sacrifice; the body, as also the precious blood, which is exhibited we believe not to be that of a common man and of any one like unto us, but receiving it rather as his own body and as the blood of the Word which gives all things life. For common flesh cannot give life. And this our Saviour himself testified when he said: "The flesh profiteth nothing, it is the Spirit that giveth life." For since the flesh became the very own of the Word, therefore we understand that it is lifegiving, as the Saviour himself said: "As the living Father hath sent me, and I live by the Father; so he that eateth me shall live by me." Since therefore Nestorius and those who think with him rashly dissolve the power of this mystery; therefore it was convenient that this anathematism should be put forth.
XII.
WHOSOEVER shall not recognize that the Word of God suffered in the flesh, that he was crucified in the flesh, and that likewise in that same flesh he tasted death and that he is become the first-begotten of the dead, for, as he is God, he is the life and it is he that giveth life: let him be anathema.
NOTES.
NESTORIUS.
XII.
If any one, in confessing the sufferings of the flesh, ascribes these also to the Word of God as to the flesh in which he appeared, and thus does not distinguish the dignity of the natures; let him be anathema.
ST. CYRIL.
(Adv. Orientales, ad XII. Quoting Athanasius.)
For if the body is of another, to him also must the sufferings
be ascribed. But if the flesh is the Word's (for "The Word
was made flesh")it is necessary that the sufferings of the
flesh be called his also whose is the flesh. But whose are the
sufferings, such especially as condemnation, flagellation,
thirst, the cross, death, and other such like infirmities of the
body, his also is the merit and the grace. Therefore rightly and
properly to none other are these sufferings attributed than to
the Lord, as also the grace is from him; and we shall not be
guilty of idolatry, but be the true worshippers of God, for we
invoke him who is no creature nor any common man, but the natural
and true Son of God, made man, and yet the same Lord and God and
Saviour.
As I think, these quotations will suffice to the learned for the
proof of the propositions advanced, the Divine Law plainly saying
that "In the mouth of two or three witnesses every word
shall be established." But if after this any one would still
seem to be contentious, we would say to him: "Go thine own
way. We however shall follow the divine Scriptures and the faith
of the Holy Fathers."
The student should read at full length all Cyril's defence of his anathematisms, also his answers to the criticisms of Theodoret, and to those of the Orientals, all of which will be found in his works, and in Labbe and Cossart, Concilia, Tom. III., 811 et seqq.