Letters (first part: Migne letters 1-55)
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Chapter 1
1PG 77 77:9
Κύριλλος πρεσβυτέροις καὶ διακόνοις, Πατράσι μο- 1 ναχοῖς, καὶ τοῖς σὺν ὑμῖν τὸν μονήρη βίον ἀσκοῦσι, καὶ ἐν πίστει Θεοῦ ἱδρυμένοις, ἀγαπητοῖς καὶ ποθεινοτάτοις, ἐν Κυρίῳ χαίρειν. Ἀφίκοντο μέν τινες, κατὰ τὸ εἰωθὸς, ἐν ᾿Αλεξανδρείᾳ, τῶν σὺν ὑμῖν. Ἐρομένῳ δὲ μοι καὶ φιλοπενστοῦντι λίαν, εἰ τῆς τῶν πατέρων ἐπιεικείας ἰόντες κατ' ἴχνος καὶ ὑμεῖς αὐτοὶ πίστει μὲν ὀρθῇ καὶ ἀμωμήτῳ διαπρέπειν ἐπείγεσθε, πολιτείᾳ δὲ τῇ καλλίστῃ κατασεμνύνεσθε, καὶ τοῖς τῆς ἀσκήσεως ἐναβρύνεσθε πόνοις, τρυφὴν ἀληθῶς ἡγούμενοι τὸ ὑπέρ γε τοῦ ἀγαθοῦ ἐτληπαθεῖν ἐλέσθαι γεννικῶς ἀπήγγελλον μὲν ἐκεῖνοι, ταῦτά γε ὑμῖν οὕτως ἔχειν, προσέθεσαν δὲ ὅτι τοῖς τῶν προλαβόντων ἀνδραγαθήμασιν ἁμιλλᾶσθε φιλοτιμότερον. Ἔχαιρον οὖν ἀναγκαίως ἐγὼ, καί μοι διεχεῖτο πρὸς εὐθυμίαν ὀνοῦς, τὰς τῶν ἐμῶν τέκνων εὐδοκιμήσεις οἰκειουμένῳ, καὶ σφόδρα εἰκότως. Καὶ γάρ ἐστι τῶν ἀτόπων παιδοτρί βας μὲν ταῖς τῶν νέων ἐπιγάννυσθαι ῥώμαις, κἂν εἴ τι γένηται παρ' αὐτῶν τῶν εἰς ἐπαίνους συντελούντων τῇ τέχνῃ, τοῦτο ταῖς σφῶν αὐτῶν οἷά τινα στέφανον ἀνάπτειν κεφαλαῖς, καὶ τῆς ἐκείνων ἀνδρείας μερίζεσθαι τὰ αὐχήματα · ἡμᾶς δὲ πατέρας πνευ- ! ματικοὺς ὄντας, καὶ λόγοις ὑμᾶς ἐπαλείφοντας τοῖς εἰς ἀγαθὴν εὐτολμίαν, ἵνα καταθλήσαντες μὲν τῶν τῆς σαρκὸς κινημάτων, παραιτούμενοι δὲ τὸ πίπτειν εἰς ἁμαρτίαν 4, καὶ μὴν καὶ ἡττᾶσθαι πειράζοντι τῷ Σατανᾷ, κομίσησθε τὸ βραβεῖον, καὶ · οὐχὶ δὴ μᾶλλον ἢ ἐκείνους θεοφιλοῦς ἀναπίμπλασθαι θυμ ηδίας. Οὐκοῦν, καθά φησι τοῦ Σωτῆρος ὁ μαθητὴς, · σπουδὴν πᾶσαν παρεισενεγκόντες 1, ἐπιχορηγήσατε ἐν τῇ πίστει ὑμῶν τὴν ἀρετὴν, ἐν δὲ τῇ ἀρετῇ τὴν γνῶσιν, ἐν δὲ τῇ γνώσει τὴν ἐγκράτειαν, ἐν δὲ τῇ – ἐγκρατείᾳ τὴν ὑπομονὴν, ἐν δὲ τῇ ὑπομονῇ τὴν εὐσέβειαν, ἐν δὲ τῇ εὐσεβείᾳ τὴν φιλαδελφίαν, ἐν δὲ τῇ φιλαδελφίᾳ τὴν ἀγάπην. Ταῦτα γὰρ ὑμῖν παρόντα καὶ πλεονάζοντα, οὐκ ἀργοὺς οὐδὲ ἀκάρπους καθίστησιν εἰς τὴν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐπίγνωσιν. » Χρῆναι γὰρ ἔγωγέ φημι τοὺς οἴπερ ἂν ἕλοιντο τῆς ἐν Χριστῷ νοουμένης ζωῆς τὴν εὐκλεᾶ τεκαὶ ἀξιέραστον διάγειν ὁ ὁδὸν, πρῶτον μὲν ἀπλῇ τε καὶ ἀλωβήτῳ κατασεμνύνεσθαι πίστει, προσεπάγειν δὲ οὕτως αὐτῇ τὴν ἀρετήν· οὗ δὴ γεγονότος, πειρᾶσθαι καταπλουτεῖν τοῦ κατὰ Χριστὸν μυστηρίου τὴν γνῶσιν, καὶ ἀναφοιτᾷν εὖ μάλα πρὸς τελεωτάτην σύνεσιν. Τοῦτο γὰρ, οἷμαι, ἔστι τὸ, « Εἰς ἄνδρα τέλειον καταντῆσαι, καὶ εἰς μέτρον ἡλικίας ἐλθεῖν τοῦ πληρώματος τοῦ Χριστοῦ.» – Νήψει δὴ οὖν τῇ πρεπούσῃ μονασταῖς τὰς ἑαυτῶν ὀσφύας εὖ μάλα διεζωσμένοι κατανδρίζεσθε τῶν παθῶν ψυχικῶν τε ἅμα καὶ σωματικῶν. Ἔσεσθε γὰροὕτω λαμπροὶ καὶ εὐδόκιμοι, καὶ ἐν καλῷ τῆς ἐλπίδος τῆς τοῖς ἁγίοις ηὐτρεπισμένης. Ἔστω δὲ ὑμῖν καὶ πρὸ γε τῶν ἄλλων ἡ πίστις ὀρθὴ καὶ ἀκαπήλευτος, καὶ τὸ ἀνεπίπληκτον ὁ ἔχουσα παντελῶς. Οὕτω γὰρ, οὕτω καὶ ὑμεῖς αὐτοὶ τὴν τῶν ἁγίων πατέρων ίχνηλατοῦντες εὐσέβειαν, ἐναυλισθήσεσθε σὺν αὐτοῖς ταῖς ἄνω μοναῖς, καὶ σκηνὰς οἰκήσετε τὰς ἐν οὐρανοῖς. Ὧνἱ καὶ ὁ θεσπέσιος Ἡσαΐας διαμέμνηται λέγων · « Οἱ ὀφθαλμοί σου ὄψονται, Ἱερουσαλήμ πόλις πλουσία ἱ, σκηνὰς αἱ οὐ μὴ σεισθῶσι. » ὀρθή τε καὶ ἀκαπήλευτος ἐνίδρυται πίστις, οὐκ Λαμπρὸς μὲν οὖν ὅτι καὶ ἀξιάγαστος ὑμῖν ὁ βίος, ἠγνόηκά ποθεν· τετάραγμαι δὲ οὐ μετρίως, ἀκηκοὼς ὅτι θρύλλοι τινὲς εἰς ὑμᾶς ἀφίκοντο χαλεποὶ, καὶ περινοστοῦσί τινες, τὴν ἁπλὴν ὑμῶν παραλύοντες πίστιν, καὶ ῥηματίων εἰκαίων ὑποπτύοντες κ ὄχλον, ἀναπυνθανόμενοί τε καὶ λέγοντες, τὴν ἁγίαν Παρθέ νον Μαρίαν πότερόν ποτε Θεοτόκον, ἢ μὴ κατονομάζεσθαι χρή. Καὶ ἦν μὲν ἄμεινον τῶν τοιούτων ὑμᾶς ζητημάτων εἰς ἅπαν ἀποφοιτᾷν, καὶ ἃ μόλις ἐστὶν ὡς ἐν ἐσόπτρῳ καὶ αἰνίγματι θεωρούμενα τοῖς ἀρτίοις τὴν φρένα καὶ βεβηκόσι τὸν νοῦν, μηδὲ ἀνορύττειν ὅλως. Τὰ γὰρ ἰσχνότερα τῶν θεωρημάτων ι τὸν τῶν ἀκεραιοτέρων ὑπερνήχεται νοῦν. Ἐπειδὴ δὲ ἅπαξ οὐκ ἀνήκοοι τῶν τοιούτων μεμενήκατε λόγων, καὶ φιλονεικεῖν ἐλέσθαι τινὰς εἰκὸς, καὶ τοῖς τὸν νοῦν οὐκ ἐρηρεισμένοις, οἷά τινα σκόλοπα, τὸ ἐπ᾿ αὐτοῖς δὴ τοῦτο ἐμπερονῆσαι βλάβος, δεῖν ψήθην ἀναγκαίως ὀλίγα τινὰ τι πρὸς ὑμᾶς περὶ τούτων εἰπεῖν· οὐχ ἵνα λογομαχῆτε μᾶλλον, ἀλλ᾽ ἵνα εἴ τινες ὑμῖν ἐπιφύοιντο, ταῖς ἐκείνων εἰκαιολογίαις τὸ ἀληθὲς ἀντεξάγοντες η, αὐτοί τε διαδιδράσκητε τὴν ἐκ τοῦ πλανᾶσθαι ζημίαν, προσωφελῆτε δὲ καὶ ἑτέρους, τοῖς καθήκουσι λογισμοῖς, ὡς ἀδελφοὺς, ἀναπείθοντες τὴν ἄνωθεν ταῖς Ἐκκλησίαις ἐκ τῶν ἁγίων ἀποστόλων παραδοθεῖσαν πίστιν, καθάπερ τινὰ πολυτίμητον μαργαρίτην ἐν ἰδίαις ἔχειν ψυχαῖς. εθαύμακα τοίνυν, εἴπερ ὅλως ἐνδοιάζουσί τινες πότερον Θεοτόκος, ἢ μὴ, λέγοιτ᾽ ἂν ἡ ἁγία Παρθένος. Εἰ γάρ ἐστι Θεὸς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, πῶς οὐ Θεοτόκος ἡ τεκοῦσα ἡ ἁγία Παρθένος; Ταύτην ἡμῖν τὴν πίστιν παρέδοσαν οἱ θεσπέσιοι μαθηταὶ, κἂν εἰ μὴ τῆς λέξεως πεποίηνται μνήμην. Οὕτω φρονεῖν δεδιδάγμεθα παρὰ τῶν ἁγίων Πατέρων. Καὶ γοῦν ὁ τῆς ἀοιδίμου μνήμης Πατὴρ ἡμῶν ᾿Αθανάστος, τῆς ᾿Αλεξανδρέων Ἐκκλησίας κατακοσμήσας τὸν θρόνον ἐφ᾽ ὅλοις ἔτεσι τεσσαράκοντα καὶ ἓξ τὸν ἀριθμὸν, καὶ ταῖς τῶν ἀνοσίων αἱρετικῶν εὐρεσιλογίαις ἄμαχόν τινα καὶ ἀποστολικὴν ἀντιτάττων σύν ασιν, καὶ οἷον εὐοσμοτάτῳ τινὶ μύρῳ τοῖς ἰδίοις συγγράμμασι κατευφραίνων τὴν ὑπ᾿ οὐρανὸν, καὶ ἐπ᾿ ὀρθότητι καὶ εὐσεβείᾳ ο δογμάτων παρὰ πάντων μαρτυρούμενος, τὶ περὶ τῆς ἁγίας ἡμῖν καὶόμοουσίου Τριάδος συντιθεὶς βιβλίον, ἐν τῷ τρίτῳ λόγῳ, ἄνω τε καὶ κάτω Θεοτόκον ἀποκαλεῖ τὴν ἁγίαν Παρθένον. Κεχρήσομαι δὲ ταῖς αὐτοῦ φωναῖς ἀναγκαίως, αὐταῖς λάξεσιν ἐχούσαις ὧδε· « Σκοπὸς τοίνυν οὗτος καὶ χαρακτὴρ τῆς θείας Γραφῆς, ὡς πολλάκις εἴπομεν, διπλὴν εἶναι τὴν περὶ τοῦ Σωτῆρος ἐπαγγελίαν ἐν αὐτῇ · ὅτι ἀεί τε Θεὸς ἦν, καὶ ἔστιν ὁ Υἱὸς, Λόγος ὢν καὶ ἀπαύγασμα καὶ σοφία τοῦ Πατρός· καὶ ὅτι ὕστερον δι' ἡμᾶς σάρκα λαβὼν ἐκ Παρθένου τῆς Θεοτόγου Μαρίας, ἄνθρωπος γέγονε. Καὶ μεθ᾽ ἕτερα πάλιν· « Πολλοὶ γοῦν ἅγιοι γεγόνασι, καὶ καθαροί πάσης ἁμαρτίας. Ἱερεμίας δὲ καὶ ἐκ κοιλίας ἡγιάσθη, καὶ Ἰωάννης ἔτι κυοφορούμενος ἐσκίρτησεν ἐν ἀγαλλιάσει ἐπὶ τῇ φωνῇ τῆς Θεοτόκου Μαρίας. » Αξιόχρεως μὲν οὖν ὁ ἀνὴρ, καὶ θαρσεῖσθαι πρέπων, ὡς οὐκ ἂν ἔφη τι τῶν ὅσα μὴ ἔστι τοῖς ἱεροῖς συμβαίνοντα Λόγοις. Πῶς γὰρ ἂν ἁμάρτοι τὸ ἀληθοῦς ὁ λαμπρὸς οὕτω καὶ διαβόητος, καὶ ἐν αὐτῇ ἁγίᾳ καὶ μεγάλῃ συνόδῳ, τῇ ἐν Νικαίᾳ φημὶ, κατὰ καιρούς συναγηγερμένῃ, πρὸς ἀπάντων τεθαυμασμένος; Ούπω μὲν γὰρ τὸν τῆς ἐπισκοπῆς διεῖπε θρόνον, ἐτέλει δὲ μᾶλλον ἐν κληρικοῖς, πλὴν ἀγχινοίας ἕνεκα, καὶ τῆς ἄλλης ἐπιεικείας, καὶ ἰσχνῆς ἄγαν καὶ ἀσυγκρίτου φρενὸς, παρελήφθη μὲν τηνικάδε παρὰ τοῦ τῆς μακαρίας μνήμης ᾿Αλεξάνδρου τοῦ ἐπισκόπου. Συνῆν δὲ τῷ πρεσβύτῃ οἷά περ υἱὸς πατρὶ, ποδηγῶν εἰς ἕκαστα τῶν χρησίμων, καὶ τὴν ἐφ᾽ ἑκάστῳ τῶν πρακτέων ὁδὸν·εὖ μάλα παραδεικνύς. Ἐπειδὴ δὲ τινας εἰκὸς δεῖν μὲν οἴεσθαι τὸν ἐπὶ τούτοις ἡμῖν ἐμπεδοῦσθαι λόγον ἀπ᾿ αὐτῆς τῆς ἱερᾶς καὶ θεοπνεύστου Γραφῆς, φάναι τε πρὸς τούτῳ, τὴν ἁγίαν ἐκείνην καὶ μεγάλην σύνοδον μήτε Θεοτόκον εἰπεῖν τὴν τοῦ Κυρίου μητέρα, μήτε μὴν ὅλως ὀρίσαι τι τοιοῦτον · φέρε δὴ, φέρε καὶ νῦν, ὡς ἔνι, καταδεικνύωμεν τῆς ἐν Χριστῷ Ρ νοουμένης οἰκονομίας τὸ μυστήριον τίνα μὲν τρόπον παρὰ τῆς θείας ἡμῖν κεκήρυκται Γραφῆς, τί δὲ καὶ αὐτοὶ λελαλήκασιν οἱ Πατό τέρες, τὸν τῆς ἀμωμήτου πίστεως ὄρον ἐκφέροντες, ἐνηχοῦντος αὐτοῖς τἀληθὲς τοῦ ἁγίου Πνεύματος · οὐ γὰρ ἦσαν οἱ λαλοῦντες αὐτοὶ, κατὰ τὴν τοῦ Σωτῆρος φωνὴν, ἀλλὰ «Τὸ Πνεῦμα τοῦ Θεοῦ καὶ Πατρὸς τὸ λαλοῦν ἐν αὐτοῖς. » ᾿Αποδεδειγμένου γὰρ οὕτως ὅτι Θεὸς κατὰ φύσιν ἐστὶν ὁ ἐκ τῆς ἁγίας Παρθένου γεγεννημένος, κατοκνήσειν οἶμαι παντελῶς οὐδένα πρός γε τὸ χρῆναι νοεῖν καὶ μὴν καὶ φράσαι, ὅτι Θεοτόκος ἂν λέγοιτο καὶ μάλα εἰκότως. Ἔχει δὲ οὕτως ἡμῖν τὸ τῆς πίστεως σύμβολον. Πιστεύω εἰς ἕνα Θεὸν, Πατέρα παντοκράτορα, ποιητὴν πάντων ὁρατῶν τε καὶ ἀοράτων, καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς μονογενῆ, τουτέστιν ἔχ τῆς οὐσίας αὐτοῦ· Θεὸν ἐκ θεοῦ, φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρὶ, δι' οὗ τὰ πάντα ἐγένετο, τὰ τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ· τὸν δι' ἡμᾶς τοὺς ἀνθρώπους, καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, σαρκωθέντα, ἐνανθρωπήσαντα, παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς οὐρανοὺς, ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς· καὶ εἰς τὸ ἅγιον Πνεῦμα. Οἱ μὲν γὰρ τῶν αἱρέσεων εὑρεταὶ, τοὺς τῆς ἀπωλείας σφίσι τε αὐτοῖς, καὶ μὴν καὶ ἑτέροις ὀρύττοντες βόθρους ματαιότητος, εἰς τοῦτο κατώλισθον ἐννοιῶν, Ρἐπὶ Χριστῷ. ὡς οἴεσθαί τε καὶ λέγειν, πρόσφατον εἶναι τὸν Υἱὸν, ἐν ἴσῳ τε τοῖς κτίσμασι παρήχθαι παρὰ τοῦ Θεοῦ καὶ Πατρός. Καὶ τὸν πρὸ παντὸς αἰῶνος καὶ χρόνου, μᾶλλον δὲ τῶν αἰώνων ποιητὴν, τῇ κατὰ χρόνον ἀρχῇ περιγράφοντες οὐκ ἐρυθριῶσιν οἱ δείλαιοι. Υποβιβάζοντες δὲ, κατά γε τὸ ἑαυτοῖς δοκοῦν, τῆς πρὸς τὸν Πατέρα καὶ Θεὸν ἰσότητός τε καὶ δόξης, τὸ προὑπάρχειν ἱ αὐτῷ τῶν ἄλλων παραχωροῦσι μόλις, μεσἱτην δὲ εἶναί φασι Θεοῦ καὶ ἀνθρώπων· οὔτε τῆς εἰς λῆξιν ὑπεροχῆς λαχόντα τὴν δόξαν, οὔτε μὴν τοῖς τῆς κτίσεως ἐνιζήσαντα μέτροις. Τις οὖν ἄρα ἐστὶν ὁ τῆς θείας ὑπεροχῆς ἡττώμενος, καὶ τῶν τῆς κτίσεως μέτρων ἀνῳκισμένος; ᾿Αδιανόητον παντελῶς τὸ χρῆμά ἐστι, καὶ τόπος ἢ λόγος οὐδεὶς ὁρᾶται μεταξύ ποιητοῦ καὶ κτίσματος. Κατασύροντες τοίνυν αὐτὸν, τὸ γε ἧκον ἐπ᾿ αὐτοῖς, τῶν τῆς θεότητος θώκων, Υἱὸν καὶ Θεὸν ὀνομάζουσι, καὶ προσκυνεῖσθαι δεῖν οἷονται, καίτοι τοῦ νόμου βοῶντος ἀναφανδόν « Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύ σεις. » Καὶ μὴν καὶ διὰ φωνῆς τοῦ Δαυΐδ, Θεοῦ λέ γοντος τοῖς ἐξ Ἰσραήλ· « Οὐκ ἔσται ἐν σοὶ Θεὸς, πρόσφατος, οὐδὲ προσκυνήσεις Θεῷ ἀλλοτρίῳ. . ᾿Αλλ' ἐκεῖνοι μὲν, οἷα περ ἁμαξιτὸν ἀφέντες εὐτριβῆ τὴν ἀλήθειαν, ἐπὶ βόθρους ἴενται καὶ πέτρας, καὶ ᾗ φησιν ὁ Σολομών· « Τοὺς ἄξονας τοῦ ἰδίου γεωργίου πεπλάνηνται, καὶ συνάγουσι χερσὶν ἀκαρπίαν. » Ἡμεῖς δὲ, οἷς τὸ θεῖον εἰς νοῦν ἐν ἡστραψε φῶς, τῆς ἐκείνων ἀβελτηρίας τὰ ἀσυγκρίτως ἀμείνω φρονεῖν ἡρημένοι, καὶ τῇ τῶν ἁγίων Πατέρων ἑπόμενοι πίστει, γεγεννῆσθαί φαμεν ἀληθῶς ἐκ τῆς τοῦ Θεοῦ καὶ Πατρὸς οὐσίας τὸν Υἱὸν θεοπρεπῶς τε καὶ ἀπορρήτως, καὶ ἐν ἰδίᾳ μὲν ὑποστάσει νοεῖ σθαι, τῇ δὲ ταυτότητι τῆς οὐσίας ἑνοῦσθαι τῷ γεγεννηκότι, καὶ ἐν αὐτῷ μὲν εἶναι, ἔχειν δὲ πάλιν ἐν ἑαυτῷ τὸν Πατέρα. Ὁμολογοῦμεν δὲ εἶναι φῶς ἐκ – φωτός, Θεὸν ἐκ Θεοῦ κατὰ φύσιν, ἰσοκλεᾷ τε καὶ ἱσουργὸν, χαρακτῆρά τε καὶ ἀπαύγασμα, καὶ κατὰ πᾶν ὁτιοῦν ἰσομέτρως ἔχοντα, κατ᾿ οὐδένα τρόπον μειονεκτούμενον. Ἑπαριθμουμένου μὲν γὰρ οὕτω τοῦ ἁγίου Πνεύματος, ἡ ἁγία τε καὶ ὁμοούσιος Τριάς εἰς μίαν θεότητος ἑνοῦται φύσιν. ᾿Αλλ᾿ ἡ μὲν θεόπνευστος Γραφὴ σάρκα φησὶ γεγενῆσθαι τὸν ἐκ Θεοῦ Λόγον, τουτέστιν ἑνωθῆναι σαρκὶ ψυχὴν ἐχούσῃ τὴν λογικήν. Ἑπομένη δὲ τοῖς εὐαγγελικοῖς κηρύγμασιν ἡ ἁγία καὶ μεγάλη σύνοδος, αὐτὸν ἔφη τὸν ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς γεγεννημένον Μονογενῆ, τὸν « δι' οὗ τὰ πάντα, καὶ ἐν ᾧ τὰ πάντα, » δι᾽ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν καταφοιτῆσαι μὲν ἐξ ούρανῶν, σαρκωθῆναι δὲ καὶ ἐνανθρωπῆσαι, παθεῖν τε καὶ ἀναστῆναι· καὶ ὅτι κατὰ καιροὺς ἀφίξεται κριτής· ὠνόμαζε - δὲ τὸν ἐκ Θεοῦ Λόγον, ἕνα Κύριον Ἰησοῦν Χριστόν. "Αθρει δὴ οὖν ὅπως ἕνα λέγοντες Κύριον δὲ αὐτὸν καὶ Χριστὸν Ἰησοῦν ὀνομάζοντες, ἐκ Θεοῦ καὶ Πατρὸς γεγεννῆσθαί φασιν, εἶναί τε Μονογενῆ, καὶ Θεὸν ἐκ Θεοῦ, καὶ φῶς ἐκ φωτὸς, Ιγεννηθέντα Ιγεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί. πιν, 10. Καί τοι τὸ χριστὸς ὄνομα, φαίη τις ἂν, οὐχ ὡς ἡρμοσμένον μόνῳ τῷ Ἐμμανουὴλ, ἀλλὰ γὰρ καὶ ἐφ᾿ ἑτέρων αὐτὸ τεθειμένον εὐρήσομεν. Ἔφη γάρ που ὁ Θεὸς περὶ τῶν ἐξειλεγμένων καὶ ἡγιασμένων ἐν Πνεύματι· «Μὴ ἅπτεσθε τῶν χριστῶν μου, καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε. » Καὶ μὴν ὁ θεσπέσιος Δαυΐδ κεχρισμένος εἰς βασιλέα παρὰ τοῦ Θεοῦ διὰ χειρὸς Σαμουήλ, «χριστὸν Κυρίου, τὸν Σαούλ ἐπεκάλει 5. Καὶ τί τοῦτο λέγω; καίτοι μετὸν εὐκόλως τοῖς ἐθέλουσιν ἰδεῖν τοὺς ἐν πίστει τῇ ἐν Χριστῷ δεδικαιωμένους, καὶ ἡγιασμένους ἐν Πνεύματι, τῇ τοιᾷδε κλήσει τετιμημένους; Καὶ γοῦν ὁ προφήτης Αμβακούμ τὸ ἐπὶ Χριστῷ μυστήριον καὶ τὴν δι' αὐτοῦ σωτηρίαν προανακέκραγε λέγων· Ἐξῆλθες εἰς σωτηρίαν λαοῦ σου, τοῦ σῶσαι τοὺς χριστούς σου. » Οὐκοῦν τὸ χριστὸς ὄνομα πρέποι ἂν οὐχὶ μόνῳ τε καὶ ἰδικῶς, ὡς ἔφην, τῷ Ἐμμανουήλ, ἀλλὰ καὶ τοῖς ἄλλοις ἅπασιν, οἴπερ ἂν εἶεν τῇ τοῦ ἁγίου Πνεύματος χάριτι κεχρισμένοι. Πεποίηται γὰρ ἀπὸ τοῦ πράγματος ἡ φωνὴ, καὶ ἀπὸ τοῦ κεχρίσθαι, χριστοί. Ὅτι δὲ καὶ ἡμεῖς αὐτοὶ τὴν οὕτως εὐκλεᾶ τε καὶ ἀξιόληπτον ἀληθῶς καταπλουτοῦμεν χάριν, ἐμπεδοῖ λέγων ὁ σοφὸς Ιωάννης· « Καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου· · καὶ πάλιν· · Οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς, ἀλλὰ τὸ αὐτοῦ χρίσμα διδάσκει ὑμᾶς. » Γέγραπται δὲ καὶ περὶ τοῦ Ἐμμανουήλ· Ἰησοῦν τὸν ἀπὸ Ναζαρέτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει. » Καὶ μὴν ὁ θεσπέσιος Δαυΐδ πρὸς αὐτόν φησιν· « Ἠγάπησας δι: καιοσύνην, καὶ ἐμίσησας ἀνομίαν · · διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. » Τί οὖν ἄν τις ἴδοι τὸ περιττὸν ἐν τῇ ἁγία Παρθένῳ παρὰ τὰς ἄλλας, κἂν εἰ λέγοιτο τεκεῖν αὐτὴν τὸν Ἐμμανουήλ; ἄτοπον γὰρ οὐδὲν, κἂν εἰ ἔλοιπὸ τις καὶ τὴν ἑκάστου τῶν κεχρισμένων μητέρα Χριστοτόκον ἀποκαλεῖν. ᾿Αλλ᾽ ἔστι πολὺ τὸ μεσολαβοῦν, καὶ ἀσυγκρίτοις διαφοραῖς τῆς τοῦ Σωτῆρος ἡμῶν εὐκλείας καὶ ὑπερ οχῆ; ἀποτειχίζον τὰ καθ' ἡμᾶς. Οἰκέται γὰρ ἡμεῖς, ὁ δὲ κατὰ φύσιν Κύριος καὶ Θεὸς, κἂνεὶ γέγονε μεθ' ἡμῶν καὶ ἐν τοῖς καθ᾿ ἡμᾶς οἰκονομικῶς. Ταύτῃ τοι καὶ ὁ μακάριος Παῦλος Χριστὸν αὐτὸν ὠνόμαζε καὶ Θεὸν, οὕτω λέγων· « Τοῦτο γὰρ ἴστε γινώσκοντες, ὅτι πᾶς πόρνος, ἢ ἀκάθαρτος, ἢ πλεονέκτης, ὅστις ἐστὶν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ Χριστοῦ καὶ Θεοῦ. » Οὐκοῦν οἱ μὲν ἄλλοι πάντες, ὡς ἔφην, εἶεν ἂν καὶ μάλα εἰκότως διὰ τὸ κεχρίσθαι χριστοὶ, μόνος δὲ Χριστὸς Θεὸς ἀληθινὸς ὁ Ἐμμανουήλ. Καὶ οὐκ ἂν ἁμάρτοι τἀληθοῦς, εἴ τις ἂν ἕλοιτο λέγειν ὡς αἱ τῶν ἄλλων μητέρες χριστοτόκοι μὲν, οὐ μὴν ἔτι καὶ θεοτόκοι. Μόνη δὲ παρ' ἐκείνας ἡ ἁγία Παρθένος χριστοτόκος τε ὁμοῦ καὶ Θεοτόκος νοεῖταί τε καὶ λέγεται· γεγέννηκε γὰρ οὐ ψιλον ἄνθρωπον, καθ ἡμᾶς, σαρκωθέντα δὲ μᾶλλον καὶ ἐνανθρωπήσαντα τὸν ἐκ Θεοῦ Πατρὸς Λόγον. Ὠνομάσμεθα μὲν γὰρ καὶ ἡμεῖς κατὰ χάριν θεοί · πλὴν οὐχ οὕτως Θεὸς ὁ Υἱὸς, φύσει δὲ μᾶλλον και ἀληθείᾳ, κᾶν εἰ γέγονε σάρξ. ᾿Αλλ᾽ ἴσως ἐκεῖνο ἐρεῖς· ῎Αρ' οὖν, εἰπέ μοι, θεότητος μήτηρ γέγονεν ἡ Παρθένος; Καὶ πρὸς γε τοῦτό φαμεν ὅτι γεγέννηται μὲν ὁμολογουμένως ἐξ αὐτῆς τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς ὁ ζῶν τε καὶ ἐνυπόστατος Λόγος αὐτοῦ, καὶ ἄναρχον ἐν χρόνῳ τὴν ὕπαρξιν ἔχει, ἀεὶ συνυφεστηκὼς τῷ γεγεννηκότι, ἐν αὐτῷ τε καὶ σὺν αὐτῷ συνυπάρχων καὶ συννοούμενος· ἐν ἐσχάτοις δὲ τοῦ αἰῶνος καιροῖς, ἐπειδὴ γέγονε σάρξ, τουτέστιν ἡνώθη σαρκὶ ψυχὴν ἐχούσῃ τὴν λογικήν, γεγεννῆσθαι λέγεται καὶ σαρκικῶς διὰ γυναικός. Έοικε δέ πως τῷ καθ' ἡμᾶς τόκῳ τὸ ἐπ᾿ αὐτῷ μυστήριον. Αἱ μὲν γὰρ τῶν ἐπὶ γῆς μητέρες ὑπηρετοῦσαι τῇ φύσει πρὸς γέννησιν, ἔχουσι μὲν ἐν μήτρᾳ πηγνυμένην κατὰ βραχὺ τὴν σάρκα, καὶ ἀφράστοις · τισὶν ἐνεργείαις Θεοῦ προϊοῦσαν καὶ τελειουμένην εἰς εἶδος τὸ ἀνθρώπινον· ἐνίησι δὲ τῷ ζώῳ τὸ πνεῦμα ὁ Θεὸς, καθ' ὃν οἶδε τρόπον · « Πλάτ. τει γὰρ τὸ πνεῦμα ἀνθρώπου ἐν αὐτῷ, » κατὰ τὴν τοῦ προφήτου φωνήν. Ἕτερος δὲ σαρκὸς, καὶ ὁμοίως ἕτερος ὁ ψυχῆς ἐστι λόγος. Αλλ' εἰ καὶ γεγόνασι μόνον αὗται τῶν ἀπὸ γῆς σωμάτων μητέρες, ἀλλ᾽ οὖν ὅλον ἀποτεκοῦσαι τὸ ζῶον, τὸ ἐκ ψυχῆς δὴ λέγω καὶ σώματος, οὐχὶ μέρος λέγονται τεκεῖν. Οὐδ᾽ ἂν εἴποι τις, φέρε εἰπεῖν, τὴν Ἐλισάβετ σαρκοτόκον μὲν, οὐ μὴν ἔτι καὶ ψυχοτόκον· ἐκτέτοκε γὰρ ψυχωθέντα τὸν Βαπτιστὴν, καὶ ὡς ἐν ἐξ ἀμφοῖν, τὸν ἄνθρωπον, ψυχῆς δὴ λέγω καὶ σώματος · τοιοῦτόν τι πεπρᾶχθα: παραδεξόμεθα καὶ ἐπὶ τῇ γεννήσει τοῦ Ἐμμανουήλ. Γεγέννηται μὲν γὰρ, ὡς ἔφην, ἐκ τῆς τοῦ Θεοῦ καὶ Πατρὸς οὐσίας ὁ μονογενὴς αὐτοῦ Λόγος · ἐπειδὴ δὲ σάρκα λαβὼν καὶ ἰδίαν αὐτὴν ποιησάμενος, κεχρημάτικε καὶ Υἱὸς ἀνθρώπου, καὶ γέγονε καθ' ἡμᾶς, οὐδὲν, οἶμαι, τὶ ἄτοπον εἰπεῖν, μᾶλλον δὲ καὶ ἀναγκαῖον ὁμολογεῖν ὅτι καὶ γεγέννηται κατὰ σάρκα διὰ γυναικὸς, καθάπερ ἀμέλει καὶ ἡ τοῦ ἀνθρώπου ψυχή τῷ ἰδίῳ συναπογεννᾶται σώματι, καὶ ὡς ἓν λελόγισται πρὸς αὐτὸ, καίτοι τὴν φύσιν ἑτέρα παρ' αὐτὸ νοουμένη τε καὶ ὑπάρχουσα, κατὰ τὸν ἴδιον λόγον. Καὶ εἰ βούλοιτό τις τὴν τοῦ δεῖνος μητέρα λέγειν, ὡς ἔστι μὲν σαρκοτόκος, οὐ μὴν ἔτι καὶ ψυχοτόκος, περιττοεπὴς ὑπάρχει λίαν ν. Τέτοκε γὰρ, ὡς ἔφην, συντεθειμένον εὐτέχνως ἐξ ἀνομοίων τὸ ζῶον, καὶ ἐκ δυοῖν μὲν, πλὴν ἄνθρωπον ἕνα, μένοντος μὲν έκατέρου τοῦθ᾽ ὅπερ ἐστὶ, συνδεδραμηκότων δὲ ὥσπερ εἰς ἑνότητα φυσικὴν, καὶ οἷον ἀνακιρνάντων ἀλλήλοιν, ὅπερ ἂν ὡς ἴδιον ἑκατέρῳ προσῇ. · ἀφράστως. η περισσοεπήσει λίαν. Ὅτι δὲ ἐστιν ἀναγκαιοτάτη λίαν ἡ ἕνωσις ἐπὶ Χριστοῦ, καταθρῆσαι ῥᾷον καὶ ἀταλαίπωρον παντελῶς, καὶ διὰ πολλῶν ἑτέρων. Φέρε γὰρ, εἰ δοκεῖ, τὰς τοῦ μακαρίου Παύλου πολυπραγμονῶμεν φωνάς, ἀκριβῆ τὸν νοῦν, καὶ ὡς ἔνι, λεπτομερῶς ἐπερείδοντες. Ἔφη τοίνυν περὶ τοῦ Μονογενοῦς· « ὡς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽ ἑαυτὸν ἑκένωσε, μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εύρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτόν. » Τίς οὖν ἄρα ἐστὶν · ὁ ὑπάρχων ἐν μορφῇ τοῦ Θεοῦ, καὶ οὐχ ἁρπαγμὸν ἡγησάμενος τὸ εἶναι ἴσα Θεῷ; Η τίνα κεκένωται τρόπον; Κατῆλθε δὲ ὅπως εἰς ταπείνωσιν καὶ ἐν τῇ τοῦ δούλου μορφῇ; Οἱ μὲν οὖν εἰς δύο τέμνοντες τὸν ἕνα Κύριον Ἰησοῦν Χριστὸν, εἴς τε ἄνθρωπον, φημὶ, καὶ τὸν ἐκ Θεοῦ Πατρὸς Λόγον, τὸν ἐκ τῆς ἁγίας Παρθένου φασὶν ὑπομεῖναι τὴν κένω σιν, ἀποδιϊστῶντες αὐτοῦ τὸν ἐκ Θεοῦ Λόγον, προαποδεικνύτωσαν ὅτι καὶ ἐν μορφῇ καὶ ἰσότητι νοεῖταί τε καὶ ἦν τοῦ Πατρὸς, ἵνα καὶ τὸν τῆς κενώσεως ὑπομείνῃ τρόπον, εἰς ὅπερ οὐκ ἦν καθιγμένος. ᾿Αλλ' οὐδέν ἐστι τῶν πεποιημένων, εἰ κατ᾿ ἰδίαν νοοῖτο φύσιν, τὸ ἐν ἰσότητι τοῦ πατρός. Πῶς οὖν ἄρα - κεκενῶσθαι λέγεται, εἰ τὴν φύσιν ἄνθρωπος ὢν, γεγέν νηται καθ' ἡμᾶς ἐκ γυναικός; Καὶ ἐκ ποίας, εἰπὲ μοι, πρεσβυτέρας ὑπεροχῆς τῆς τοῦ ἀνθρώπου μείζονος εἰς τὸ ἄνθρωπος εἶναι κατέβη; Ἢ πῶς ἂν νοοῖτο λαβεῖν, ὡς οὐκ ἔχων ἐν ἀρχῇ, τὴν τοῦ δούλου μορφὴν, ὁ φύσει τελῶν ἐν οἰκέταις, καὶ ὑπὸ ζυγὴν δουλείας α κείμενος ; Ἀλλὰ ναί φασιν, ὁ φύσει τε καὶ ἀληθῶς καὶ ἐλεύ θερος Υἱὸς, ὁ ἐκ Θεοῦ Πατρὸς Λόγος ἐν μορφῇ τοῦ γεγεννηκότος ὑπάρχων, καὶ ἴσος ὢν αὐτῷ, κατῴκηκεν ἐν ἀνθρώπῳ γεννηθέντι διὰ γυναικός· καὶ τοῦτό ἐστιν ἡ κένωσις, καὶ τὸ τῆς ταπεινώσεως χρῆμα, καὶ τὸ ἐν τῇ τοῦ δούλου καθικνεῖσθαι ὁ μορφῇ. Εἶτα, ὦ βέλτιστοι, τὸ κατοικῆσαι μόνον ἐν ἀνθρώπῳ τὸν ἐκ Θεοῦ Λόγον ἀρκέσειεν ἂν εἰς κένωσιν αὐτῷ; καὶ ἀσ φαλὲς εἰπεῖν ὅτι τε οὕτως ὑπέδυ τὴν τοῦ δούλου μορφὴν, καὶ οὕτως αὐτῷ γένοιτ' ἂν ὁ τῆς ταπεινώσεως τρόπος, καίτοι λέγοντος, ὡς ἀκούω, τοῖς ἁγίοις ἀποστόλοις; « Ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει, καὶ ὁ Πατήρ μου ἀγαπήσει αὐτὸν, καὶ πρὸς αὐτὸν ἐλευσόμεθα, καὶ μονὴν παρ' αὐτῷ ποιησόμεθα.» Ακούεις, ὅπως ἐν τοῖς ἀγαπῶσιν αὐτὸν συγκατοική σειν αὐτῷ καὶ αὐτὸν ἔφη τὸν Θεὸν καὶ Πατέρα; ᾿Αρ' οὖν καὶ αὐτὸν κεκενῶσθαι δώσομεν, καὶ τὴν ὁμοίαν ἀνατλῆναι κένωσιν ο τῷ Υἱῷ, καὶ τὴν τοῦ δούλου μορφὴν ἀναλαβεῖν, ὅτι τὰς τῶν ἀγαπώντων αὐτὸν ψυχὰς ἁγίας ποιεῖται μονὰς ἰδίας; Τί δὲ τὸ ἅγιον Πνεῦμα τὸ κατοικοῦν ἐν ἡμῖν; Ἆρα καὶ αὐτὸ τῆς ἐνανθρωπήσεως ἀπεπλήρου τὴν οἰκονομίαν, ἣν διὰ μόνου τοῦ Υἱοῦ πεπρᾶχθαί φαμεν τῆς πάντων ἕνεκα σωτηρίας καὶ ζωῆς; ῎Απαγε τῆς οὕτω περιττῆς καὶ ἀνοήτου παντελῶς εἰκαιοβουλίας. Τεταπείνωκε τοίνυν ἑαυτὸν ὁ ἐν μορφῇ καὶ ἰσότητι τοῦ Θεοῦ καὶ Πατρὸς ὑπάρχων Λόγος, ὅτε γενόμενος σάρξ, καθάφησιν Ἰωάννης, γεγέννηται διὰ γυναικός, καὶ γέννησιν ἔχων τὴν ἐκ Θεοῦ Πατρὸς, καὶ τὴν καθ' ἡμᾶς ὑπέμεινε παθεῖν δι᾽ ἡμᾶς. Ἐπεὶ διδασκόντων αὐτοὶ, κατὰ τίνα τρόπον ὁ ἐκ Θεοῦ Πατρὸς Λόγος Χριστὸς ἂν νοοῖτο καὶ λέγοιτο πρὸς ἡμῶν. Εἰ ἀπό γε τοῦ κεχρίσθαι Χριστὸς ὀνομάζεται, τίνα κέχρικεν ὁ Πατὴρ τῷ ἐλαίῳ τῆς ἀγαλλιάσεως, ἤτοι τῷ ἁγίῳ Πνεύματι; Εἰ μὲν οὖν ἰδικῶς τὸν μόνον ἐξ αὐτοῦ γεννηθέντα Θεὸν Λόγον, καὶ τοῦτο εἶναί φασιν ἀληθὲς, ἀγνοοῦσιν ὅπως καὶ τὴν τοῦ Μονογενοῦς ἀδικοῦσι φύσιν, καὶ τῆς μετὰ σαρκὸς οἰκονομίας παρασημαίνουσι τὸ μυστήριον. Εἰ γὰρ κέχρισται τῷ ἁγίῳ Πνεύματι Θεὸς ὢν ὁ Λόγος, ἐπιδεᾶ πάντως ἁγιασμοῦ καὶ οὐχ ἑκόντες ὁμολογήσουσι κατὰ τοὺς ἄνωθεν ἔτι χρόνους ὑπάρχειν αὐτὸν, καθ' οὓς οὔπω κεχρισμένος, ἀμέτοχος ἦν ἔτι τῆς εἰς ὕστερον αὐτῷ δοθείσης δωρεᾶς. Τὸ δὲ ἁγιασμοῦ τητώμενον σαλεύεται κατὰ φύσιν, καὶ οὐκ ἂν νοοῖτο παντελῶς ἡμοιρηκὸς ἁμαρτίας, ἤτοι τοῦ δύνασθαι πλημμελεῖν. Ὑπομεμένηκεν οὖν ἄρα 4 καὶ τροπὴν τὴν εἰς τὰ ἀμείνω τυχὸν ὁ Λόγος. Πῶς οὖν ὁ αὐτός ἐστι, καὶ οὐκ ἠλλοίωται; Καὶ εἰ Θεὸς ὢν ὁ Λόγος, καὶ ἐν μορφῇ καὶ ἰσότητι τοῦ Πατρὸς, ἐχρίετό τε καὶ ἡγιάζετο, φαίη τις ἂν ἴσως ὡς ἀπό γε τοῦ πράγματος εἰς ἐξιτήλους ἐννοίας ἀπενηνεγμένος, ὅτι τάχα που καὶ αὐτὸς ὁ Πατὴρ δέοιτ᾽ ἂν ἁγιασμοῦ· μᾶλλον δὲ ἤδη καὶ μείζων αὐτοῦ ἀναπέφηνεν ὁ Υἱὸς, εἴπερ ἡγίασται μὲν αὐτὸς, ἴσος ὢν αὐτῷ καὶ ἐν μορφῇ πρὸ τοῦ ἁγιασμοῦ· ὁ δὲ ἐναπομεμένηκεν οἷς ἦν ἀεὶ, καὶ ἔστι καὶ ἔσται, οὔπω τὴν εἰς τὰ ἀμείνω λαβὼν ἐπίδοσιν διά γε τοῦ ἠγιάσθαι, καθ' ὁμοιότητα τοῦ Υἱοῦ. Μεῖζον δὲ ἤδη καὶ ἀμφοῖν ὁρᾶται τὸ Πνεῦμα τὸ ἁγιάζον αὐτοὺς, εἴπερ · ἐστὶν οὐκ ἐνδοιαστὸν, ὡς ἁπάσης ἀντιλογίας δίχα, τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται. » ᾿Αλλ' ἔστι ταῦτα λῆρος, καὶ τερθρεία, καὶ ἀποπληξίας ἐγκλήματα. ῾Αγία γὰρ κατὰ φύσιν ἡ ὁμοούσιος Τριάς. Ἅγιος ὁ Πατὴρ, ἄγιος καὶ ὁ Υἱὸς οὐσιωδῶς κατὰ τὸν ἴσον τρόπον· ὁμοίως δὲ καὶ τὸ Πνεῦμα. Οὐκοῦν ὅσον ἧκεν εἰς ἰδίαν φύσιν, οὐχ ἡγίασται καταμόνας ὁ ἐκ Θεοῦ Πατρὸς Λόγος. Εἰ δὲ δή τις οἴοιτο τὸν ἐκ τῆς ἁγίας Παρθένου γεγεννημένον κεχρίσθαι τε καὶ ἡγιάσθαι μόνον, ταύτη τοι καὶ ὠνομάσθαι Χριστὸν, λεγέτω παρελθὼν, εἰ ἀπόχρη τὸ χρίσμα πρὸς τὸ ἀποφηναι τον αλειφόμε νον ἰσοκλεᾶ καὶ ὁμόθρονον τῷ πάντων ἐπέκεινα Θεῷ. Καὶ εἰ μὲν ἀπόχρη τὸ χρίσμα, καὶ τοῦτο ἐροῦσιν ὡς ἔστιν ἀληθές· κεχρίσμεθα καὶ ἡμεῖς. Καὶ μαρτυρήσει λέγων ὁ θεσπέσιος Ἰωάννης· «Καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου. · Ἐσόμεθα δὴ οὖν ἐν ἴσῳ τάχα που καὶ ἡμεῖς αὐτοὶ τῷ Θεῷ, εἴργει δὲ, οἶμαι, παντελῶς οὐδὲν καὶ συνεδρεύειν αὐτῷ, καθάπερ ἀμέλει καὶ αὐτὸς ὁ Ἐμμανουήλ. Εἴρηται γὰρ πρὸς αὐτόν· «Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. » Προσκυνείτω καὶ ἡμᾶς ἡ τῶν ἄνω πνευμάτων ἁγία πληθύς. « Ὅταν γὰρ, φησὶν, εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει· Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ. Ἀλλ᾿ ἡμεῖς μὲν, εἰ καὶ τῷ ἁγίῳ κεχρίσμεθα Πνεύματι, τὸν μὲν τῆς υἱοθεσίας καταπλουτοῦμεν χάριν, κεκλήμεθα δὲ καὶ θεοὶ, τὸ γε μὴν τῆς ἑαυτῶν φύσεως μέτρον οὐκ ἀγνοήσομεν. Ἐσμὲν γὰρ ἐκ γῆς, καὶ τελοῦμεν ἐν οἰκέταις · ὁ δὲ ἐστιν οὐκ ἐν οἷς ἡμεῖς, ἀλλὰ φύσει τε καὶ ἀληθῶς Υἱὸς, καὶ τῶν ὅλων Κύριος, καὶ ἐξ οὐρανοῦ. Καὶ οὐ δή πού φαμεν, ὀρθὰ φρονεῖν ῃρημένοι, σαρκὸς γενέσθαι πατέρα τὸν Θεὸν, οὐδ᾽ αὖ τὴν τῆς θεότητος φύσιν γεγεννῆσθαι διὰ γυναικὸς, οὔπω προσλαβοῦσαν τὸ ἀνθρώπινον · συνενεγκόντες δὲ μᾶλλον εἰς ἕνωσιν τὸν τε ἐκ Θεοῦ φύντα Λόγον, καὶ τὸν ἐκ τῆς ἁγίας Παρθένου τελείως ἄνθρωπον, ἕνα Χριστὸν Ἰησοῦν καὶ Κύριον προσκυνήσομεν, οὔτε τῶν τῆς θεότητος ὅρων ἔξω τιθέντες διὰ τὴν σάρκα, οὔτε μὴν εἰς ἀνθρωπότητα ψιλὴν καταβιβάζοντες διὰ τὴν πρὸς ἡμᾶς ὁμοίωσιν. Οὕτω νοήσεις τὸν ἐκ Θεοῦ φύντα Λόγον τὴν ἑκούσιον ὑπομεῖναι κένωσιν· οὕτω τεταπείνωκεν ἑαυτὸν, μορφὴν δούλου λαβών, ὁ κατὰ φύσιν ἰδίαν ἐλεύθερος · οὕτω · σπέρματος Ἀβραὰμ ἐπελάβετο, » καὶ κεκοινώνηκεν αἵματος καὶ σαρκὸς ὁ τοῦ Θεοῦ Λόγος. Εἰ γὰρ ἄνθρωπος νοεῖται ψιλός, καθ' ἡμᾶς, πῶς ἑτέρου παρ᾿ αὐτὸν φυσικῶς ἐπελάβετο σπέρματος ᾿Αβραάμ; Πῶς δὲ τῆς ἰδίας σαρκὸς κεκοινωνηκέναι λέγεται, ἵνα κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῇ; Τὸ γάρ τισιν ὁμοιοῦσθαι λεγόμενον, ἐξ ἀνομοίου τινὸς ἐπὶ τὸ δεῖν ὁμοιοῦσθαι τρέχει. ποιησάμενος σῶμα τὸ ἐκ γυναικὸς, ἵνα μὴ μόνον Ἐπελάβετο τοίνυν σπέρματος ᾿Αβραάμ, καὶ κεκοινώνηκεν αἵματος καὶ σαρκὸς ὁ τοῦ Θεοῦ Λόγος, ἴδιον ὑπάρχων Θεὸς, ἀλλ᾽ ἤδη καὶ ἄνθρωπος γεγονώς, καθ' ἡμᾶς νοοῖτο διὰ τὴν ἕνωσιν. Οὐκοῦν ἐκ δυοῖν μὲν πραγμάτων ὁμολογουμένως, θεότητός τε καὶ ἀνθρωπότητος, ὁ Ἐμμανουήλ. Πλὴν εἰς Κύριος Ἰησοῦς Χριστὸς, εἷς τε καὶ ἀληθῶς Υἱὸς, Θεός τε ὁμοῦ καὶ ἄνθρωπος· οὐ θεοποιηθεὶςἱ ἐν ἴσῳ τοῖς κατὰ χάριν, Θεὸς δὲ μᾶλλον ἀληθινὸς ἐν ἀνθρωπείᾳ μορφῇ πεφηνὼς δι᾽ ἡμᾶς. Πιστώσεται δὲ τοῦτο ἡμᾶς καὶ ὁ θεσπέσιος Παῦλος λέγων· « "Ὅτε δὲ ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν ἡμεῖς. » Εἶτα τίς ὁ ἀποστελλόμενος 5 ὑπὸ νόμον τε καὶ ἐκ γυναικὸς, ὡς ἔφη, γεγενημένος, πλὴν ὅτι πάλιν αὐτὸς, ὁ πέρα μὲν νόμων, ὡς Θεὸς, ἐπειδὴ δὲ κεχρημάτικεν ἄνθρωπος γεγονὼς, καὶ ὑπὸ νόμον, ἵνα κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῇ; Καὶ γοῦν συντελεῖ μὲν ὁμοῦ τῷ Πέτρῳ τὸ δίδραχμον κατὰ τὸν Μωσέως νόμον. Ὅτι δὲ ἐστιν ἐλεύθερος ὡς Υἱὸς, καὶ νόμου κρείττων ὡς Θεὸς, καὶ εἰ γέγονεν ὑπὸ νόμον ὡς ἄνθρωπος, ἐδίδασκε λέγων· «Οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσι κῆνσον ἢ τέλη ; ; ᾿Απὸ τῶν υἱῶν αὐτῶν, ἢ ἀπὸ τῶν ἀλλοτρίων; Πέτρου δὲ φάσκοντος· · Ἀπὸ τῶν ἀλλοτρίων, » ἐπήνεγκεν ὁ αὐτός· « ῎Αρα γε ἐλεύθεροί εἰσιν οἱ υἱοί. » Ὄντος δὴ οὖν ἐναργοῦς, ὡς οὐκ ἂν λέγοιτο Χριστὸς, ἔξω τε σαρκὸς ὑπάρχων, καὶ οἱονεὶ καταμόνας ὁ ἐκ Θεοῦ Λόγος, πρεπούσης δὲ μᾶλλον αὐτῷ τῆς τοιᾶσδε κλήσεως, ὅτε γέγονεν ἄνθρωπος, φέρε δή, φέρε δεικνύωμεν ἐξ αὐτῶν ἑλόντες τὰς πίστεις τῶν ἱερῶν Γραμμάτων, ὅτι καὶ Θεὸς κατὰ φύσιν ἐστὶ, καὶ εἰς ἑνότητα συνηνεγμένος, τὴν πρός γέ φημι τὴν ἰδίαν σάρκα. Οὗ δὴ πεφηνότος ἀληθοῦς, Θεοτόκος ἂν λέγοιτο πρὸς ἡμῶν, καὶ σφόδρα εἰκότως, ἡ ἁγία Παρθένος. Οὐκοῦν ὁ προφήτης Ησαΐας μονονουχὶ ἐνανθρωπή - σαντα τὸν Υἱὸν, καὶ ὅσον οὔπω παρεσόμενον, προκατεδείκνυε λέγων· « Ἰσχύσατε, χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα· παρακαλέσατε ὰ, οἱ ὀλιγόψυχοι τῇ διανοίᾳ· ἰσχύσατε, μὴ φοβεῖσθε. Ἰδοὺ ὁ Θεὸς ἡμῶν κρίσιν ἀνταποδίδωσι, καὶ ἀνταποδώσει· αὐτὸς ἤξει καὶ σώσει ἡμᾶς. Τότε ἀνοιχθήσονται ὀφθαλμοὶ τυφλῶν, καὶ ὦτα κωφῶν ἀκούσονται. Τότε ἁλεῖται ὡς ἔλαφος ὁ χωλὸς, καὶ τρανὴ ἔσται μογιλάλων γλῶσσα. » ῎Αθρει δὴ οὖν ὅπως καὶ Κύριον ἀποκαλεῖ, καὶ Θεὸν ὀνομάζει, ἅτε λαλῶν ἐν Πνεύματι· ὅτι μὴ ἄνθρωπον ἁπλῶς θεοφόρον ἠπίστατο τὸν Ἐμμανουήλ, οὔτε μὴν ὡς ἐν ὀργάνου τάξει παρειλημμένον, ἀλλὰ Θεὸν ἀληθῶς καὶ ἐνηνθρωπηκότα. Τότε γὰρ δὴ, τότε καὶ ἀνεώχθησαν μὲν ὀφθαλμοὶ τυφλῶν, ἤκουσαν δὲ καὶ ὦτα κωφῶν, καὶ ἐλάφου δίκην ὁ χωλὸς ἀνεπήδα, γέγονε δὲ καὶ τρανὴ γλῶσσα μογιλάλων. Οὕτως αὐτὸν τοῖς ἁγίοις εὐαγγελισταῖς ἐκέλευε ἱ διακηρύττειν τὸ Πνεῦμα τὸ ἅγιον, λέγον· «Ἐπ᾿ ὅρος ὑψηλὸν ἀνάβηθι, ὁ εὐαγγελιζόμενος τὴν Σιὼν, ὕψωσον ἐν ἰσχύει τὴν φωνήν σου, ὁ εὐαγγελιζόμενος τὴν Ἱερουσαλήμ· ὑψώσατε, μὴ φοβεῖσθε. Εἶπον ταῖς πόλεσιν Ἰούδα · Ἰδοὺ ὁ Θεὸς ὑμῶν, ἰδοὺ Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων αὐτοῦ μετὰ κυρείας· ἰδοὺ ὁ μισθὸς αὐτοῦ μετ' αὐτοῦ, καὶ τὸ ἔργον ἐνώπιον αὐτοῦ. Ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, καὶ ἐν τῷ βρα χίονι αὐτοῦ συνάξει ἄρνας. » Ἐπέφανε ἱ γὰρ ἡμῖν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἰσχὺν ἔχων τὴν θεοπρεπῆ, καὶ μετὰ κυρείας βραχίονα, τουτέστιν ἐν ἐξουσίᾳ τε καὶ κυριότητι. Τοιγάρτοι καὶ ἔφασκε τῷ μὲν λεπρῷ · · Θέλω, καθαρίσθητι. » Ἥπτετο δὲ τῆς σοροῦ, καὶ ἀνίστη τεθνεῶτα τὸν τῆς χήρας υἱόν. Συνήγαγε δὲ καὶ ἄρνας· Ποιμὴν γάρ ἐστιν ἀγαθὸς, τὴν ψυχὴν αὐτοῦ θεὶς ὑπὲρ τῶν προβάτων. Τοιγάρτοι καὶ ἔφασκε· « Καθώς γινώσκει με ὁ Πατήρ, κἀγὼ γινώσκω τὸν Πατέρα, καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων. Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης · κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσι· καὶ γενήσεται μία ποίμνη, εἷς ποιμήν. ᾿Αρχόμενος δὲ τῶν ἐπ᾿ αὐτῷ κηρυγμάτων καὶ ὁ θεσπέσιος Βαπτιστὴς Ἰωάννης, οὔτε θεότητος ὄργανον, οὔτε μὴν ἄνθρωπον ἁπλῶς θεοφοροῦντα κατά τινας, Θεὸν δὲ μᾶλλον μετὰ σαρκός, ἤγουν ἐνηνθρωπηκότα, τοῖς ἀνὰ πᾶσαν τὴν Ἰουδαίαν εὐηγγελίζετο λέγων· « Ετοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. » Τίνος οὖν προστέταχεν ἑτοιμάζεσθαι τὰς ὁδοὺς, πλὴν ὅτι Χριστοῦ, τουτέστιν ἐν ἀνθρώπου μορφῇ πεφηνότος τοῦ Λόγου; ᾿Απόχρη δὲ, οἶμαι, πρὸς πίστιν καὶ ὁ θεσπέσιος Παῦλος ἐπιμαρτυρῶν τε καὶ λέγων· « Τί οὖν ἐροῦμεν; Εἰ ὁ Θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν; Ος γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ᾽ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; » Εἶτα, εἰπέ μοι, πῶς ἂν νοοῖτο Θεοῦ ἴδιος Υἱὸς ὁ ἐκ τῆς ἁγίας Παρθένου; Ὥσπερ γὰρ ἴδιον ἀνθρώπου, καὶ μὴν ἑκάστου τῶν ἑτέρων ζώων, τὸ ἐξ αὐτοῦ κατὰ φύσιν γεγεννημένον · οὕτως ἴδιον Θεοῦ, ἐκ τῆς οὐσίας αὐτοῦ νοοῖτ᾽ ἂν εἶναι καὶ λέγοιτο. Πῶς οὖν ἴδιος Θεοῦ Υἱὸς ὠνόμασται ὁ Χριστὸς, ὃς καὶ δέδοται παρὰ Θεοῦ καὶ Πατρὸς τῆς ἁπάντων ἕνεκα σωτηρίας καὶ ζωῆς; « Παρεδόθη γὰρ διὰ τὰ παραπτώματα ἡμῶν, καὶ αὐτὸς ἀνομίας πολλῶν ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, » κατὰ τὴν τοῦ προφήτου φωνήν. Πρόδηλον οὖν, ὅτι τὸ τῆς ἑνώσεως χρῆμα παραληφθὲν ἀναγκαίως, ἴδιον Υἱὸν ἀποφαίνει τοῦ Θεοῦ τὸν Ἐμμανουὴλ, τὸν ἐκ τῆς ἁγίας Παρθένου · σῶμα γὰρ ἦν οὐχ ἑτέρου τινὸς τῶν καθ' ἡμᾶς, ἴδιον δὲ μᾶλλον αὐτοῦ τοῦ ἐκ τοῦ Πατρὸς ὄντος Λόγου, τὸ γεννηθὲν ἐξ αὐτῆς. Εἰ δὲ δὴ ψιλὴν καὶ μόνην ἀπονέμει τις αὐτῷ τὴν ὀργανικὴν ὑπουργίαν, ἀποπέμψει καὶ οὐχ ἑκὼν καὶ τοῦ εἶναι κατὰ ἀλήθειαν Υἱόν. Ὑποκείσθω γάρ τις τῷ λόγῳ, φέρε εἰπεῖν, ἄνθρωπος· ἔστω δὲ αὐτῷ καὶ παῖς τὰ εἰς λύραν τεχνίτης, καὶ ψάλλειν τὰ ἄριστα μεμελετηκώς. Ἆρα οὖν ὁ τοιοῦτος καταλογιεῖται τὴν λύραν καὶ τὸ τῆς ᾠδῆς ὄργανον ἐν υἱοῦ τάξει σὺν τῷ υἱῷ; Καί τοι πῶς οὐκ εὔηθες λίαν τὸ χρῆμά ἐστιν; Ἡ μὲν γὰρ λύρα εἰς ἔνδειξιν παρελήφθη τῆς τέχνης, ὁ δὲ ἐστι καὶ ὀργάνου δίχα, τοῦ τεκόντος υἱός. Εἰἱ δὲ δὴ φαῖεν ὅτι παρελήφθη πρὸς ὑπουργίαν ὁ ἐκ γυναικὸς, ἵνα δι' αὐτοῦ τελῆται τὰ θαύματα, καὶ τῶν εὐαγγελικῶν θεσπισμάτων ἀναλάμψῃ τὸ κήρυγμα, λεγέσθω καὶ ἕκαστος τῶν ἁγίων προφητῶν θεότητος ὄργανον, καὶ πρὸ γε τῶν ἄλλων ἁπάντων ὁ ἱεροφάντης Μωϋσῆς· ὃς ἀνασχὼν τὴν ῥάβδον μετετίθη μὲν εἰς αἷμα τοὺς ποταμούς· διαχωρίζων· δὲ καὶ αὐτὴν θάλατταν, διὰ μέσων ἰέναι κυμάτων ἐκέλευε τοῖς ἐξ Ἰσραήλ· ἐπιφέρων δὲ αὐτὴν καὶ πέτραις, ὑδάτων αὐτὰς ἐποίει μητέρας, καὶ πηγὴν ἔδειξε τὴν ἀκρότο - μον· καὶ μεσίτης γέγονε Θεοῦ καὶ ἀνθρώπων, καὶ νόμου διάκονος ἦν, καὶ καθηγεῖτο λαῶν. Οὐδὲν οὖν ἄρα τὸ περιττὸν ἐν Χριστῳ, καὶ πεπλεονέκτηκε μὲν οὐδαμῶς τοὺς πρὸ αὐτοῦ γεγονότας, εἰ ὡς ἐν ὀργάνων τάξει τε καὶ χρείᾳ κατὰ τὸν ἴσον τρόπον καὶ οὗτος παραλαμβάνεται. Πεφλυάρηκε δὲ, κατὰ τὸ εἰκὸς, καὶ ὁ θεσπέσιος Δαυΐδ κἀκεῖνο εἰπὼν ὅτι « Τίς ἐν νεφέλαις ἰσωθήσεται τῷ Κυρίῳ; Καὶ τίς ὁμοιωθήσεται τῷ Κυρίῳ ἐν υἱοῖς Θεοῦ; ᾿Αλλ' ὅ γε σοφώτατος Παῦλος τελοῦντα μὲν ἐν οἰκέταις ἀποφαίνει Μωϋσέα, Θεὸν δὲ καὶ Κόριον ἀποκαλεῖ τὸν ἐκ γυναικὸς οἰκονομικῶς γεγονότα, τουτέστι Χριστόν. Γέγραφε γὰρ ὧδε· « "Ωστε, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. Πλείονος γὰρ δόξης οὗτος παρὰ Μωϋσῆν ἠξίωται, καθ' ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν. Πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος· ὁ δὲ τὰ πάντα κατασκευάσας, Θεός. Καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων, εἰς μαρτυρίαν τῶν λαληθησομένων· Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς. » ῎Αθρει δὴ οὖν ὅπως καὶ τὸ τῆς ἀνθρωπότητος αὐτοῦ τετήρηκε μέτρον, καὶ τῆς ἀνωτάτω δόξης καὶ θεοπρεποῦς ἀξίας ἀπονέμει τὴν ὑπεροχήν. Αρχιερέα γὰρ καὶ ἀπόστολον εἰπὼν, καὶ μὴν καὶ γένεσθαι πιστὸν τῷ ποιήσαντι αὐτὸν εὖ μάλα διαβεβαιούμενος, τετιμῆσθαι μειζόνως ἢ κατὰ Μωσέα φησὶ, καθ᾿ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν. Εἶτα προάγει· « Πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος· ὁ δὲ τὰ πάντα κατασκευάσας, Θεός. » Οὐκοῦν τέτακται μὲν ἐν ποιήμασι καὶ ἐν τοῖς κατασκευασμοῖς ὁ θεσπέσιος Μωϋσῆς· κατασκευαστὴς δὲ τούτων ὁ τῶν ὅλων Θεός· καίτοι 1 Θεοῦ λεγομένου κατασκευάσαι τὰ πάντα. Θεὸς οὖν ἄρα καὶ ἀληθινὸς ἀνενδοιάστως ἐστί. « Καὶ Μωϋσῆς μὲν ὡς θεράπων ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ πιστὸς, Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ· οὗ οἱκός ἐσμεν ἡμεῖς· · καίτοι Θεοῦ λέγοντος διὰ φωνῆς προφητῶν· Ὅτι ἐνοικήσω ἐν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός.» Ἀλλὰ τὶς ἂν νοοῖτο, φαίη τις ἂν ἴσως, ἡ διαφορὰ Χριστοῦ καὶ Μωϋσέως, εἴπερ ἄμφω γεγόνασι διὰ γυναικός; πῶς ὁ μὲν οἰκέτης καὶ ὡς ἐν οἴκῳ πιστὸς, ὁ δὲ καὶ φύσει κύριος ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ, τουτέστιν ἡμᾶς; οἶμαι δὲ ἔγωγε παντὶ τὸ χρῆμα ὑπάρχειν ἐναργὲς, εἴπερ ἐστὶν ἐν καλῷ φρενὸς καὶ νοῦν ἔχει Χριστοῦ, κατὰ τὸν μακάριον Παῦλον. Ὁ μὲν γὰρ ἦν ἄνθρωπος, καὶ ὑπὸ ζυγὸν τη δουλείας· ὁ δὲ κατὰ φύσιν ἐλεύθερος ὡς Θεὸς, καὶ δημιουργὸς τῶν ὅλων, καὶ κένωσιν ἀνατλὰς τὴν ἐθελούσιον δι᾽ ἡμᾶς· ἀλλ᾽ οὐχὶ τοῦτο αὐτὸν τῆς θεοπρεποῦς δόξης ἐξοικίσει, οὔτε μὴν τῆς ὑπερτάτης καὶ κατὰ πάντων ὑπεροχῆς ἀποσοβήσει ποθέν η. Ωσπερ γὰρ ἡμεῖς τὸ αὐτοῦ πνεῦμα πλουτήσαντες (κατώκησε γὰρ ἐν ταῖς καρ· Χαις ἡμῶν), τετάγμεθα μὲν ἐν τέκνοις Θεοῦ, τὸ γε μὴν εἶναι τοῦθ᾽ ὅπερ ἐσμὲν οὐκ ἀποβεβλήκαμεν ἐσμὲν γὰρ ἄνθρωποι κατὰ φύσιν, καίτοι Θεῷ λέγοντες· « ᾿Αββᾶ, ὁ Πατήρ· · οὕτω καὶ αὐτὸς ὁ τῆς τοῦ Θεοῦ καὶ Πατρὸς οὐσίας ἀποῤῥήτως ἐκπεφηνὼς Θεὸς Λόγος, προσλαβὼν τὸ ἀνθρώπινον, τετίμηκε μὲν τὴν φύσιν, οὐ μὴν ἔξω γέγονε τῆς ἰδίας ὑπεροχῆς, μεμένηκε δὲ καὶ ἐν ἀνθρωπότητι Θεός. Οὐκοῦν οὐκ ἐν ὀργάνου τάξει παρειλῆφθαί φαμεν τὸν ἐκ τῆς Παρθένου ναόν οι ἑπόμενοι δὲ μᾶλλον τῇ πίστει τῶν ἱερῶν Γραμμάτων καὶ ταῖς τῶν ἁγίων φωναῖς, σάρκα γενέσθαι τὸν Λόγον διακεισόμεθα, κατά γε τοὺς ἤδη πλειστάκις ἡμῖν προαποδοθέντας τρόπους· οὗτος καὶ Ρ τέθεικεν ὑπὲρ ἡμῶν τὴν ψυχήν. Ἐπειδὴ γὰρ ἦν ὁ θάνατος αὐτοῦ τοῦ κόσμου ὁ σωτήριος, ὑπέμεινε σταυ· ϋ ρὸν, αἰσχύνης καταφρονήσας, καίτοι ζωὴ κατὰ φύσιν ὑπάρχων, ὡς Θεός. Πῶς οὖν ἡ ζωὴ τεθνάναι λέγεται; Τῇ ἰδίᾳ σαρκὶ παθοῦσα τὸν θάνατον, ἵνα φαίνηται ζωή, ζωοποιοῦσα πάλιν αὐτήν. Φέρε γὰρ καὶ ἡμῶν αὐτῶν ὁ τοῦ θανάτου πολυπραγμονείσθω τρόπος. Οὐχ ἀπαστισοῦν τῶν εὖ φρονούντων ἐρεῖ τοῖς ἀπὸ γῆς σώμασιν συγκαταφθείρεσθαι α τὰς ψυχάς. ᾿Αλλ', οἶμαι, τοῦτό ἐστιν ἐν οὐδενὶ τῶν ὄντων ἐνδοιαστόν· πλὴν ἀνθρώπου θάνατος, τὸ συμβεβηκὸς ὀνομάζεται. Οὕτω νοήσεις καὶ ἐπ' αὐτοῦ τοῦ Ἐμμανουήλ. Ἦν μὲν γὰρ ὁ Λόγος ὡς ἐν ἰδίᾳῳ σώματι τῷ ἐκ γυναικὸς, ἐδίδου δὲ αὐτὸ τῷ θανάτῳ κατά καιρὸν, πάσχων μὲν οὐδὲν εἰς ἰδίαν φύσιν αὐτός· ) ζωὴ γάρ ἐστι καὶ ζωοποιός· οἰκειούμενος δὲ τὰ σαρκικὰ Γ, ἵνα καὶ αὐτοῦ λέγηται τὸ παθεῖν, καὶ εἷς ὁ πάντων, ἀναστὰς, τεθνεὼς ὑπὲρ πάντων, ἀγοράσῃ τῷ ἰδίῳ αἴματι τὴν ὑπ᾿ οὐρανὸν, καὶ κατακτήσηται τῷ Θεῷ καὶ Πατρὶ τοὺς ἀνὰ πᾶσαν τὴν γῆν. Καὶ τοῦτο ὡς ἀληθὲς ὁ μακάριος προφήτης Ησαΐας διακηρύττει λέγων ἐν Πνεύματι· « Διὰ τοῦτο αὐτὸς κληρονομήσει πολλοὺς, καὶ τῶν ἰσχυρῶν μεριεῖ σκῦλα, ἀνθ᾽ ὧν παρεδόθη εἰς θάνατον ἡ ψυχὴ αὐτοῦ, καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη, καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκε, καὶ διὰ τὰς ἀνομίας αὐτῶν παρεδόθη. Εἷς οὖν ὁ πάντων ἀξιώτερος τὴν ἰδίαν ὑπὲρ πάντων τέθεικε ψυχὴν, καὶ συνεχώρει μὲν οἰκονομικῶς καταβιάζεσθαι βραχὺ τῷ θανάτῳ τὴν σάρκα. Κατήργηκε · δὲ πάλιν αὐτὸν ὡς ζωή, παθεῖν οὐκ ἀνεχομένη τὸ παρὰ φύσιν ἰδίαν· ἵνα καὶ ἐν τοῖς ἁπάντων ἀτονήσῃ σώμασιν ἡ φθορά, καὶ τὸ θανάτου παραλύοιτο κράτος. Ωσπερ γὰρ ἐν τῷ ᾿Ἀδὰμ πάντες ἀποθνήσκομεν, οὕτω καὶ ἐν τῷ Χριστῷ πάντες ζωοποιηθησόμεθα 1. Εἰ γὰρ μὴ πέπονθεν ἀνθρωπίνως ὑπὲρ ἡμῶν, οὐδὲ ἐνήργησε θεϊκῶς τὰ εἰς σωτηρίαν ἡμῶν. Λέγεται γὰρ πρότερον ἀποθανεῖν μὲν, ὡς ἄνθρωπος, ἀναβιῶναι δὲ μετὰ τοῦτο, διὰ τὸ εἶναι κατὰ φύσιν Θεός. Εἰ τοίνυν οὐ πέπονθε τῷ τεθνάναι σαρκὶ, κατὰ τὰς Γραφὰς, οὐδὲ ἐζωοποιήθη πνεύματι, τουτέστιν, οὐκ ἀνεβίω. Καὶ εἰ τοῦτό ἐστιν ἀληθὲς, ματαία ἡ πίστις ἡμῶν· ἔτι ἐσμὲν ἐν ταῖς ἁμαρτίαις ἡμῶν. Βεβαπτίσμεθα γὰρ εἰς τὸν θάνατον αὐτοῦ, κατὰ τὰς τοῦ μακαρίου Παύλου φωνὰς, καὶ τὴν ἄφεσιν τῶν ἁμαρτιῶν ἐσχήκαμεν διὰ τοῦ αἵματος αὐτοῦ. ᾿Αλλ' εἴπερ ἐστὶν ὁ Χριστὸς οὔτε Υἱὸς ἀληθῶς, ὔτε μὴν φύσει Θεὸς, ἄνθρωπος δὲ ψιλὸς καθ' ἡμᾶς, καὶ θεότητος ὄργανον, σεσώσμεθα μὲν οὐκ ἐν Θεῷ ποθεν, ἑνὸς δὲ μᾶλλον τῶν καθ᾽ ἡμᾶς τεθνεῶτος ὑπὲρ ἡμῶν, καὶ δυνάμεσιν ἀλλοτρίαις ἐγηγερμένου. Πῶς οὖν ἔτι κατηργήθη ὁ θάνατος διὰ Χριστοῦ; Καίτοι λέγοντος ἀκούω σαφῶς περὶ τῆς ἰδίας ψυχῆς· · Οὐδεὶς αἴρει αὐτὴν ἀπ᾿ ἐμοῦ, ἀλλ᾽ ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ. Ἐξουσίαν γὰρ ἔχω θεῖναι αὐτὴν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν. Κατέβη γὰρ μεθ' ἡμῶν εἰς θάνατον διὰ τῆς ἰδίας σαρκὸς ὁ θάνατον οὐκ εἰδὼς, ἵνα καὶ ἡμεῖς ἀναβῶμεν η σὺν αὐτῷ πρὸς ζωήν. Ανεβίω γὰρ σκυλεύσας τὸν ἄδην, οὐχ ὡς ἄνθρωπος καθ' ἡμᾶς, ἀλλ' ὡς Θεὸς ἐν σαρκὶ μεθ᾽ ἡμῶν, καὶ ὑπὲρ ἡμᾶς ν. Κατεπλούτει δὲ ἡ φύσις ὡς ἐν αὐτῷ δὴ καὶ πρώτῳ τὴν ἀφθαρσίαν, καὶ συνετρίβη ὁ θάνατος, τῷ τῆς ζωῆς σώματι πολεμίου δίκην εἰσβαλών. Ωσπερ γὰρ νενίκηκεν ἐν τῷ ᾿Αδάμ, οὕτω πέπτωκεν ἐν τῷ Χριστῷ. Καὶ γοῦν ἀναβαίνοντι δι᾽ ἡμᾶς καὶ ὑπὲρ ἡμῶν πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν, ἶνα τοῖς ἐπὶ γῆς βάσιμον ἀποφήνῃ τὸν οὐρανὸν, τὰς ἐπινικίους ᾠδὰς ἀνετίθη λέγων ὁ θεσπέσιος Μελιμδός· ᾿Ανέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος. Ψάλατε τῷ Θεῷ ἡμῶν, ψάλατε· ψάλατε τῷ βασιλεῖ ἡμῶν, ψάλατε· ψάλατε συνετῶς. Ἑβασίλευσεν ὁ Θεὸς ἐπὶ τὰ ἔθνη. Ἔφη δέ που καὶ ὁ μακάριος Παῦλος περὶ αὐτοῦ, λέγων· « Ὁ καταβὰς, αὐτός ἐστι καὶ ὁ ἀναβὰς ὑπεράνω τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. ι "Ὅτι τε τοίνυν καὶ Θεός ἐστιν ἀληθῶς, καὶ βασιλεὺς κατὰ φύσιν, εἴρηται δὲ καὶ τῆς δόξης Κύριος ὁ ἐσταυρωμένος, πῶς ἂν ἐνδοιάσείε τις Θεοτόκον εἰπεῖν τὴν ἁγίαν Παρθένον; Προσκύνησον ὡς ἕνα, μὴ διελὼν εἰς δύο μετὰ τὴν ἕνωσιν. Τότε γελάσει μάτην ὁ παράφρων Ἰουδαῖος, τότε κυριοκτόνος ἔσται κατὰ ἀλήθειαν· ἁλώσεται δὲ πεπλημμεληκὼς οὐκ εἰς ἕνα τῶν καθ' ἡμᾶς, ἀλλ᾽ εἰς αὐτὸν τὸν τῶν ὅλων Σωτῆρα Χριστόν Καὶ δὴ καὶ ἀκούσεται· « Οὐαὶ ἔθνος ἁμαρτωλὸν, λαὸς πλήρης ἁμαρτιῶν, σπέρμα πονηρὸν, καὶ υἱοὶ ἄνομοι · ἐγκατελίπετε τὸν Κύριον, καὶ παρωργίσατε τὸν ῞Αγιον τοῦ Ἰσραήλ. » Ἑλλήνων δὲ παῖδες κατ' οὐδένα τρόπον τὴν τῶν Χριστιανῶν διαμωμήσονται πίστιν. Λελατρεύκαμεν γὰρ οὐκ ἀνθρώπῳ ψιλῷ· μὴ γένοιτο· Θεῷ δὲ μᾶλλον τῷ κατὰ φύσιν, οὐκ ἀγνοοῦντες αὐτοῦ τὴν δόξαν, κἂν εἰ γέγονε καθ' ἡμᾶς, μεμενηκὼς ὅπερ ἦν, τουτέστι Θεός. Δι' αὐτοῦ τε καὶ σὺν αὐτῷ τῷ Θεῷ καὶ Πατρὶ εἴη δόξα σὺν ἁγίῳ καὶ ζωοποιῷ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Αμήν.
Kyrillos presbyterois kai diakonois, Patrasi mo- 1 nachois, kai tois syn hymin ton monērē bion askousi, kai en pistei Theou hidrymenois, agapētois kai potheinotatois, en Kyriǭ chairein. Aphikonto men tines, kata to eiōthos, en ᾿Alexandreią, tōn syn hymin. Eromenǭ de moi kai philopenstounti lian, ei tēs tōn paterōn epieikeias iontes kat' ichnos kai hymeis autoi pistei men orthę̄ kai amōmētǭ diaprepein epeigesthe, politeią de tę̄ kallistę̄ katasemnynesthe, kai tois tēs askēseōs enabrynesthe ponois, tryphēn alēthōs hēgoumenoi to hyper ge tou agathou etlēpathein elesthai gennikōs apēngellon men ekeinoi, tauta ge hymin houtōs echein, prosethesan de hoti tois tōn prolabontōn andragathēmasin hamillasthe philotimoteron. Echairon oun anankaiōs egō, kai moi diecheito pros euthymian onous, tas tōn emōn teknōn eudokimēseis oikeioumenǭ, kai sphodra eikotōs. Kai gar esti tōn atopōn paidotri bas men tais tōn neōn epigannysthai rhōmais, kan ei ti genētai par' autōn tōn eis epainous syntelountōn tę̄ technę̄, touto tais sphōn autōn hoia tina stephanon anaptein kephalais, kai tēs ekeinōn andreias merizesthai ta auchēmata ; hēmas de pateras pneu- ! matikous ontas, kai logois hymas epaleiphontas tois eis agathēn eutolmian, hina katathlēsantes men tōn tēs sarkos kinēmatōn, paraitoumenoi de to piptein eis hamartian 4, kai mēn kai hēttasthai peirazonti tǭ Sataną, komisēsthe to brabeion, kai ; ouchi dē mallon ē ekeinous theophilous anapimplasthai thym ēdias. Oukoun, katha phēsi tou Sōtēros ho mathētēs, ; spoudēn pasan pareisenenkontes 1, epichorēgēsate en tę̄ pistei hymōn tēn aretēn, en de tę̄ aretę̄ tēn gnōsin, en de tę̄ gnōsei tēn enkrateian, en de tę̄ – enkrateią tēn hypomonēn, en de tę̄ hypomonę̄ tēn eusebeian, en de tę̄ eusebeią tēn philadelphian, en de tę̄ philadelphią tēn agapēn. Tauta gar hymin paronta kai pleonazonta, ouk argous oude akarpous kathistēsin eis tēn tou Kyriou hēmōn Iēsou Christou epignōsin. » Chrēnai gar egōge phēmi tous oiper an helointo tēs en Christǭ nooumenēs zōēs tēn euklea tekai axieraston diagein ho hodon, prōton men aplę̄ te kai alōbētǭ katasemnynesthai pistei, prosepagein de houtōs autę̄ tēn aretēn; hou dē gegonotos, peirasthai kataploutein tou kata Christon mystēriou tēn gnōsin, kai anaphoitąn eu mala pros teleōtatēn synesin. Touto gar, hoimai, esti to, « Eis andra teleion katantēsai, kai eis metron hēlikias elthein tou plērōmatos tou Christou.» – Nēpsei dē oun tę̄ prepousę̄ monastais tas heautōn osphyas eu mala diezōsmenoi katandrizesthe tōn pathōn psychikōn te hama kai sōmatikōn. Esesthe garoutō lamproi kai eudokimoi, kai en kalǭ tēs elpidos tēs tois hagiois ēutrepismenēs. Estō de hymin kai pro ge tōn allōn hē pistis orthē kai akapēleutos, kai to anepiplēkton ho echousa pantelōs. Houtō gar, houtō kai hymeis autoi tēn tōn hagiōn paterōn ichnēlatountes eusebeian, enaulisthēsesthe syn autois tais anō monais, kai skēnas oikēsete tas en ouranois. Hōni kai ho thespesios Hēsaïas diamemnētai legōn ; « Hoi ophthalmoi sou opsontai, Hierousalēm polis plousia hi, skēnas hai ou mē seisthōsi. » orthē te kai akapēleutos enidrytai pistis, ouk Lampros men oun hoti kai axiagastos hymin ho bios, ēgnoēka pothen; tetaragmai de ou metriōs, akēkoōs hoti thrylloi tines eis hymas aphikonto chalepoi, kai perinostousi tines, tēn haplēn hymōn paralyontes pistin, kai rhēmatiōn eikaiōn hypoptyontes k ochlon, anapynthanomenoi te kai legontes, tēn hagian Parthe non Marian poteron pote Theotokon, ē mē katonomazesthai chrē. Kai ēn men ameinon tōn toioutōn hymas zētēmatōn eis hapan apophoitąn, kai ha molis estin hōs en esoptrǭ kai ainigmati theōroumena tois artiois tēn phrena kai bebēkosi ton noun, mēde anoryttein holōs. Ta gar ischnotera tōn theōrēmatōn i ton tōn akeraioterōn hypernēchetai noun. Epeidē de hapax ouk anēkooi tōn toioutōn memenēkate logōn, kai philoneikein elesthai tinas eikos, kai tois ton noun ouk erēreismenois, hoia tina skolopa, to ep᾿ autois dē touto emperonēsai blabos, dein psēthēn anankaiōs oliga tina ti pros hymas peri toutōn eipein; ouch hina logomachēte mallon, all᾽ hina ei tines hymin epiphyointo, tais ekeinōn eikaiologiais to alēthes antexagontes ē, autoi te diadidraskēte tēn ek tou planasthai zēmian, prosōphelēte de kai heterous, tois kathēkousi logismois, hōs adelphous, anapeithontes tēn anōthen tais Ekklēsiais ek tōn hagiōn apostolōn paradotheisan pistin, kathaper tina polytimēton margaritēn en idiais echein psychais. ethaumaka toinyn, eiper holōs endoiazousi tines poteron Theotokos, ē mē, legoit᾽ an hē hagia Parthenos. Ei gar esti Theos ho Kyrios hēmōn Iēsous Christos, pōs ou Theotokos hē tekousa hē hagia Parthenos? Tautēn hēmin tēn pistin paredosan hoi thespesioi mathētai, kan ei mē tēs lexeōs pepoiēntai mnēmēn. Houtō phronein dedidagmetha para tōn hagiōn Paterōn. Kai goun ho tēs aoidimou mnēmēs Patēr hēmōn ᾿Athanastos, tēs ᾿Alexandreōn Ekklēsias katakosmēsas ton thronon eph᾽ holois etesi tessarakonta kai hex ton arithmon, kai tais tōn anosiōn hairetikōn euresilogiais amachon tina kai apostolikēn antitattōn syn asin, kai hoion euosmotatǭ tini myrǭ tois idiois syngrammasi kateuphrainōn tēn hyp᾿ ouranon, kai ep᾿ orthotēti kai eusebeią o dogmatōn para pantōn martyroumenos, ti peri tēs hagias hēmin kaiomoousiou Triados syntitheis biblion, en tǭ tritǭ logǭ, anō te kai katō Theotokon apokalei tēn hagian Parthenon. Kechrēsomai de tais autou phōnais anankaiōs, autais laxesin echousais hōde; « Skopos toinyn houtos kai charaktēr tēs theias Graphēs, hōs pollakis eipomen, diplēn einai tēn peri tou Sōtēros epangelian en autę̄ ; hoti aei te Theos ēn, kai estin ho Huios, Logos ōn kai apaugasma kai sophia tou Patros; kai hoti hysteron di' hēmas sarka labōn ek Parthenou tēs Theotogou Marias, anthrōpos gegone. Kai meth᾽ hetera palin; « Polloi goun hagioi gegonasi, kai katharoi pasēs hamartias. Hieremias de kai ek koilias hēgiasthē, kai Iōannēs eti kyophoroumenos eskirtēsen en agalliasei epi tę̄ phōnę̄ tēs Theotokou Marias. » Axiochreōs men oun ho anēr, kai tharseisthai prepōn, hōs ouk an ephē ti tōn hosa mē esti tois hierois symbainonta Logois. Pōs gar an hamartoi to alēthous ho lampros houtō kai diaboētos, kai en autę̄ hagią kai megalę̄ synodǭ, tę̄ en Nikaią phēmi, kata kairous synagēgermenę̄, pros apantōn tethaumasmenos? Oupō men gar ton tēs episkopēs dieipe thronon, etelei de mallon en klērikois, plēn anchinoias heneka, kai tēs allēs epieikeias, kai ischnēs agan kai asynkritou phrenos, parelēphthē men tēnikade para tou tēs makarias mnēmēs ᾿Alexandrou tou episkopou. Synēn de tǭ presbytę̄ hoia per huios patri, podēgōn eis hekasta tōn chrēsimōn, kai tēn eph᾽ hekastǭ tōn prakteōn hodon;eu mala paradeiknys. Epeidē de tinas eikos dein men oiesthai ton epi toutois hēmin empedousthai logon ap᾿ autēs tēs hieras kai theopneustou Graphēs, phanai te pros toutǭ, tēn hagian ekeinēn kai megalēn synodon mēte Theotokon eipein tēn tou Kyriou mētera, mēte mēn holōs orisai ti toiouton ; phere dē, phere kai nyn, hōs eni, katadeiknyōmen tēs en Christǭ R nooumenēs oikonomias to mystērion tina men tropon para tēs theias hēmin kekēryktai Graphēs, ti de kai autoi lelalēkasin hoi Pato teres, ton tēs amōmētou pisteōs oron ekpherontes, enēchountos autois talēthes tou hagiou Pneumatos ; ou gar ēsan hoi lalountes autoi, kata tēn tou Sōtēros phōnēn, alla «To Pneuma tou Theou kai Patros to laloun en autois. » ᾿Apodedeigmenou gar houtōs hoti Theos kata physin estin ho ek tēs hagias Parthenou gegennēmenos, katoknēsein oimai pantelōs oudena pros ge to chrēnai noein kai mēn kai phrasai, hoti Theotokos an legoito kai mala eikotōs. Echei de houtōs hēmin to tēs pisteōs symbolon. Pisteuō eis hena Theon, Patera pantokratora, poiētēn pantōn horatōn te kai aoratōn, kai eis hena Kyrion Iēsoun Christon, ton Huion tou Theou, gennēthenta ek tou Patros monogenē, toutestin ech tēs ousias autou; Theon ek theou, phōs ek phōtos, Theon alēthinon ek Theou alēthinou, gennēthenta, ou poiēthenta, homoousion tǭ Patri, di' hou ta panta egeneto, ta te en tǭ ouranǭ kai ta en tę̄ gę̄; ton di' hēmas tous anthrōpous, kai dia tēn hēmeteran sōtērian katelthonta, sarkōthenta, enanthrōpēsanta, pathonta, kai anastanta tę̄ tritę̄ hēmerą, anelthonta eis tous ouranous, erchomenon krinai zōntas kai nekrous; kai eis to hagion Pneuma. Hoi men gar tōn haireseōn heuretai, tous tēs apōleias sphisi te autois, kai mēn kai heterois oryttontes bothrous mataiotētos, eis touto katōlisthon ennoiōn, Repi Christǭ. hōs oiesthai te kai legein, prosphaton einai ton Huion, en isǭ te tois ktismasi parēchthai para tou Theou kai Patros. Kai ton pro pantos aiōnos kai chronou, mallon de tōn aiōnōn poiētēn, tę̄ kata chronon archę̄ perigraphontes ouk erythriōsin hoi deilaioi. Ypobibazontes de, kata ge to heautois dokoun, tēs pros ton Patera kai Theon isotētos te kai doxēs, to prouparchein hi autǭ tōn allōn parachōrousi molis, mesitēn de einai phasi Theou kai anthrōpōn; oute tēs eis lēxin hyperochēs lachonta tēn doxan, oute mēn tois tēs ktiseōs enizēsanta metrois. Tis oun ara estin ho tēs theias hyperochēs hēttōmenos, kai tōn tēs ktiseōs metrōn anǭkismenos? ᾿Adianoēton pantelōs to chrēma esti, kai topos ē logos oudeis horatai metaxy poiētou kai ktismatos. Katasyrontes toinyn auton, to ge hēkon ep᾿ autois, tōn tēs theotētos thōkōn, Huion kai Theon onomazousi, kai proskyneisthai dein hoiontai, kaitoi tou nomou boōntos anaphandon « Kyrion ton Theon sou proskynēseis, kai autǭ monǭ latreu seis. » Kai mēn kai dia phōnēs tou Dauïd, Theou le gontos tois ex Israēl; « Ouk estai en soi Theos, prosphatos, oude proskynēseis Theǭ allotriǭ. . ᾿All' ekeinoi men, hoia per hamaxiton aphentes eutribē tēn alētheian, epi bothrous ientai kai petras, kai hę̄ phēsin ho Solomōn; « Tous axonas tou idiou geōrgiou peplanēntai, kai synagousi chersin akarpian. » Hēmeis de, hois to theion eis noun en hēstrapse phōs, tēs ekeinōn abeltērias ta asynkritōs ameinō phronein hērēmenoi, kai tę̄ tōn hagiōn Paterōn hepomenoi pistei, gegennēsthai phamen alēthōs ek tēs tou Theou kai Patros ousias ton Huion theoprepōs te kai aporrētōs, kai en idią men hypostasei noei sthai, tę̄ de tautotēti tēs ousias henousthai tǭ gegennēkoti, kai en autǭ men einai, echein de palin en heautǭ ton Patera. Homologoumen de einai phōs ek – phōtos, Theon ek Theou kata physin, isokleą te kai hisourgon, charaktēra te kai apaugasma, kai kata pan hotioun isometrōs echonta, kat᾿ oudena tropon meionektoumenon. Heparithmoumenou men gar houtō tou hagiou Pneumatos, hē hagia te kai homoousios Trias eis mian theotētos henoutai physin. ᾿All᾿ hē men theopneustos Graphē sarka phēsi gegenēsthai ton ek Theou Logon, toutestin henōthēnai sarki psychēn echousę̄ tēn logikēn. Hepomenē de tois euangelikois kērygmasin hē hagia kai megalē synodos, auton ephē ton ek tēs ousias tou Theou kai Patros gegennēmenon Monogenē, ton « di' hou ta panta, kai en hǭ ta panta, » di᾽ hēmas tous anthrōpous kai dia tēn hēmeteran sōtērian kataphoitēsai men ex ouranōn, sarkōthēnai de kai enanthrōpēsai, pathein te kai anastēnai; kai hoti kata kairous aphixetai kritēs; ōnomaze - de ton ek Theou Logon, hena Kyrion Iēsoun Christon. "Athrei dē oun hopōs hena legontes Kyrion de auton kai Christon Iēsoun onomazontes, ek Theou kai Patros gegennēsthai phasin, einai te Monogenē, kai Theon ek Theou, kai phōs ek phōtos, Igennēthenta Igennēthenta, ou poiēthenta, homoousion tǭ Patri. pin, 10. Kai toi to christos onoma, phaiē tis an, ouch hōs hērmosmenon monǭ tǭ Emmanouēl, alla gar kai eph᾿ heterōn auto tetheimenon eurēsomen. Ephē gar pou ho Theos peri tōn exeilegmenōn kai hēgiasmenōn en Pneumati; «Mē haptesthe tōn christōn mou, kai en tois prophētais mou mē ponēreuesthe. » Kai mēn ho thespesios Dauïd kechrismenos eis basilea para tou Theou dia cheiros Samouēl, «christon Kyriou, ton Saoul epekalei 5. Kai ti touto legō? kaitoi meton eukolōs tois ethelousin idein tous en pistei tę̄ en Christǭ dedikaiōmenous, kai hēgiasmenous en Pneumati, tę̄ toiąde klēsei tetimēmenous? Kai goun ho prophētēs Ambakoum to epi Christǭ mystērion kai tēn di' autou sōtērian proanakekrage legōn; Exēlthes eis sōtērian laou sou, tou sōsai tous christous sou. » Oukoun to christos onoma prepoi an ouchi monǭ te kai idikōs, hōs ephēn, tǭ Emmanouēl, alla kai tois allois hapasin, oiper an eien tę̄ tou hagiou Pneumatos chariti kechrismenoi. Pepoiētai gar apo tou pragmatos hē phōnē, kai apo tou kechristhai, christoi. Hoti de kai hēmeis autoi tēn houtōs euklea te kai axiolēpton alēthōs kataploutoumen charin, empedoi legōn ho sophos Iōannēs; « Kai hymeis chrisma echete apo tou hagiou; ; kai palin; ; Ou chreian echete hina tis didaskę̄ hymas, alla to autou chrisma didaskei hymas. » Gegraptai de kai peri tou Emmanouēl; Iēsoun ton apo Nazaret, hōs echrisen auton ho Theos Pneumati hagiǭ kai dynamei. » Kai mēn ho thespesios Dauïd pros auton phēsin; « Ēgapēsas di: kaiosynēn, kai emisēsas anomian ; ; dia touto echrise se ho Theos, ho Theos sou, elaion agalliaseōs para tous metochous sou. » Ti oun an tis idoi to peritton en tę̄ hagia Parthenǭ para tas allas, kan ei legoito tekein autēn ton Emmanouēl? atopon gar ouden, kan ei eloipo tis kai tēn hekastou tōn kechrismenōn mētera Christotokon apokalein. ᾿All᾽ esti poly to mesolaboun, kai asynkritois diaphorais tēs tou Sōtēros hēmōn eukleias kai hyper ochē? apoteichizon ta kath' hēmas. Oiketai gar hēmeis, ho de kata physin Kyrios kai Theos, kanei gegone meth' hēmōn kai en tois kath᾿ hēmas oikonomikōs. Tautę̄ toi kai ho makarios Paulos Christon auton ōnomaze kai Theon, houtō legōn; « Touto gar iste ginōskontes, hoti pas pornos, ē akathartos, ē pleonektēs, hostis estin eidōlolatrēs, ouk echei klēronomian en tę̄ basileią Christou kai Theou. » Oukoun hoi men alloi pantes, hōs ephēn, eien an kai mala eikotōs dia to kechristhai christoi, monos de Christos Theos alēthinos ho Emmanouēl. Kai ouk an hamartoi talēthous, ei tis an heloito legein hōs hai tōn allōn mēteres christotokoi men, ou mēn eti kai theotokoi. Monē de par' ekeinas hē hagia Parthenos christotokos te homou kai Theotokos noeitai te kai legetai; gegennēke gar ou psilon anthrōpon, kath hēmas, sarkōthenta de mallon kai enanthrōpēsanta ton ek Theou Patros Logon. Ōnomasmetha men gar kai hēmeis kata charin theoi ; plēn ouch houtōs Theos ho Huios, physei de mallon kai alētheią, kan ei gegone sarx. ᾿All᾽ isōs ekeino ereis; ᾿Ar' oun, eipe moi, theotētos mētēr gegonen hē Parthenos? Kai pros ge touto phamen hoti gegennētai men homologoumenōs ex autēs tēs ousias tou Theou kai Patros ho zōn te kai enypostatos Logos autou, kai anarchon en chronǭ tēn hyparxin echei, aei synyphestēkōs tǭ gegennēkoti, en autǭ te kai syn autǭ synyparchōn kai synnooumenos; en eschatois de tou aiōnos kairois, epeidē gegone sarx, toutestin hēnōthē sarki psychēn echousę̄ tēn logikēn, gegennēsthai legetai kai sarkikōs dia gynaikos. Eoike de pōs tǭ kath' hēmas tokǭ to ep᾿ autǭ mystērion. Hai men gar tōn epi gēs mēteres hypēretousai tę̄ physei pros gennēsin, echousi men en mētrą pēgnymenēn kata brachy tēn sarka, kai aphrastois ; tisin energeiais Theou proïousan kai teleioumenēn eis eidos to anthrōpinon; eniēsi de tǭ zōǭ to pneuma ho Theos, kath' hon oide tropon ; « Plat. tei gar to pneuma anthrōpou en autǭ, » kata tēn tou prophētou phōnēn. Heteros de sarkos, kai homoiōs heteros ho psychēs esti logos. All' ei kai gegonasi monon hautai tōn apo gēs sōmatōn mēteres, all᾽ oun holon apotekousai to zōon, to ek psychēs dē legō kai sōmatos, ouchi meros legontai tekein. Oud᾽ an eipoi tis, phere eipein, tēn Elisabet sarkotokon men, ou mēn eti kai psychotokon; ektetoke gar psychōthenta ton Baptistēn, kai hōs en ex amphoin, ton anthrōpon, psychēs dē legō kai sōmatos ; toiouton ti peprachtha: paradexometha kai epi tę̄ gennēsei tou Emmanouēl. Gegennētai men gar, hōs ephēn, ek tēs tou Theou kai Patros ousias ho monogenēs autou Logos ; epeidē de sarka labōn kai idian autēn poiēsamenos, kechrēmatike kai Huios anthrōpou, kai gegone kath' hēmas, ouden, oimai, ti atopon eipein, mallon de kai anankaion homologein hoti kai gegennētai kata sarka dia gynaikos, kathaper amelei kai hē tou anthrōpou psychē tǭ idiǭ synapogennatai sōmati, kai hōs hen lelogistai pros auto, kaitoi tēn physin hetera par' auto nooumenē te kai hyparchousa, kata ton idion logon. Kai ei bouloito tis tēn tou deinos mētera legein, hōs esti men sarkotokos, ou mēn eti kai psychotokos, perittoepēs hyparchei lian n. Tetoke gar, hōs ephēn, syntetheimenon eutechnōs ex anomoiōn to zōon, kai ek dyoin men, plēn anthrōpon hena, menontos men ekaterou touth᾽ hoper esti, syndedramēkotōn de hōsper eis henotēta physikēn, kai hoion anakirnantōn allēloin, hoper an hōs idion hekaterǭ prosę̄. ; aphrastōs. ē perissoepēsei lian. Hoti de estin anankaiotatē lian hē henōsis epi Christou, katathrēsai rhąon kai atalaipōron pantelōs, kai dia pollōn heterōn. Phere gar, ei dokei, tas tou makariou Paulou polypragmonōmen phōnas, akribē ton noun, kai hōs eni, leptomerōs epereidontes. Ephē toinyn peri tou Monogenous; « hōs en morphę̄ Theou hyparchōn, ouch harpagmon hēgēsato to einai isa Theǭ, all᾽ heauton hekenōse, morphēn doulou labōn, en homoiōmati anthrōpōn genomenos, kai schēmati euretheis hōs anthrōpos, etapeinōsen heauton. » Tis oun ara estin ; ho hyparchōn en morphę̄ tou Theou, kai ouch harpagmon hēgēsamenos to einai isa Theǭ? Ē tina kekenōtai tropon? Katēlthe de hopōs eis tapeinōsin kai en tę̄ tou doulou morphę̄? Hoi men oun eis dyo temnontes ton hena Kyrion Iēsoun Christon, eis te anthrōpon, phēmi, kai ton ek Theou Patros Logon, ton ek tēs hagias Parthenou phasin hypomeinai tēn kenō sin, apodiïstōntes autou ton ek Theou Logon, proapodeiknytōsan hoti kai en morphę̄ kai isotēti noeitai te kai ēn tou Patros, hina kai ton tēs kenōseōs hypomeinę̄ tropon, eis hoper ouk ēn kathigmenos. ᾿All' ouden esti tōn pepoiēmenōn, ei kat᾿ idian nooito physin, to en isotēti tou patros. Pōs oun ara - kekenōsthai legetai, ei tēn physin anthrōpos ōn, gegen nētai kath' hēmas ek gynaikos? Kai ek poias, eipe moi, presbyteras hyperochēs tēs tou anthrōpou meizonos eis to anthrōpos einai katebē? Ē pōs an nooito labein, hōs ouk echōn en archę̄, tēn tou doulou morphēn, ho physei telōn en oiketais, kai hypo zygēn douleias a keimenos ? Alla nai phasin, ho physei te kai alēthōs kai eleu theros Huios, ho ek Theou Patros Logos en morphę̄ tou gegennēkotos hyparchōn, kai isos ōn autǭ, katǭkēken en anthrōpǭ gennēthenti dia gynaikos; kai touto estin hē kenōsis, kai to tēs tapeinōseōs chrēma, kai to en tę̄ tou doulou kathikneisthai ho morphę̄. Eita, ō beltistoi, to katoikēsai monon en anthrōpǭ ton ek Theou Logon arkeseien an eis kenōsin autǭ? kai as phales eipein hoti te houtōs hypedy tēn tou doulou morphēn, kai houtōs autǭ genoit' an ho tēs tapeinōseōs tropos, kaitoi legontos, hōs akouō, tois hagiois apostolois? « Ean tis agapą me, ton logon mou tērēsei, kai ho Patēr mou agapēsei auton, kai pros auton eleusometha, kai monēn par' autǭ poiēsometha.» Akoueis, hopōs en tois agapōsin auton synkatoikē sein autǭ kai auton ephē ton Theon kai Patera? ᾿Ar' oun kai auton kekenōsthai dōsomen, kai tēn homoian anatlēnai kenōsin o tǭ Huiǭ, kai tēn tou doulou morphēn analabein, hoti tas tōn agapōntōn auton psychas hagias poieitai monas idias? Ti de to hagion Pneuma to katoikoun en hēmin? Ara kai auto tēs enanthrōpēseōs apeplērou tēn oikonomian, hēn dia monou tou Huiou peprachthai phamen tēs pantōn heneka sōtērias kai zōēs? ᾿Apage tēs houtō perittēs kai anoētou pantelōs eikaioboulias. Tetapeinōke toinyn heauton ho en morphę̄ kai isotēti tou Theou kai Patros hyparchōn Logos, hote genomenos sarx, kathaphēsin Iōannēs, gegennētai dia gynaikos, kai gennēsin echōn tēn ek Theou Patros, kai tēn kath' hēmas hypemeine pathein di᾽ hēmas. Epei didaskontōn autoi, kata tina tropon ho ek Theou Patros Logos Christos an nooito kai legoito pros hēmōn. Ei apo ge tou kechristhai Christos onomazetai, tina kechriken ho Patēr tǭ elaiǭ tēs agalliaseōs, ētoi tǭ hagiǭ Pneumati? Ei men oun idikōs ton monon ex autou gennēthenta Theon Logon, kai touto einai phasin alēthes, agnoousin hopōs kai tēn tou Monogenous adikousi physin, kai tēs meta sarkos oikonomias parasēmainousi to mystērion. Ei gar kechristai tǭ hagiǭ Pneumati Theos ōn ho Logos, epidea pantōs hagiasmou kai ouch hekontes homologēsousi kata tous anōthen eti chronous hyparchein auton, kath' hous oupō kechrismenos, ametochos ēn eti tēs eis hysteron autǭ dotheisēs dōreas. To de hagiasmou tētōmenon saleuetai kata physin, kai ouk an nooito pantelōs hēmoirēkos hamartias, ētoi tou dynasthai plēmmelein. Hypomemenēken oun ara 4 kai tropēn tēn eis ta ameinō tychon ho Logos. Pōs oun ho autos esti, kai ouk ēlloiōtai? Kai ei Theos ōn ho Logos, kai en morphę̄ kai isotēti tou Patros, echrieto te kai hēgiazeto, phaiē tis an isōs hōs apo ge tou pragmatos eis exitēlous ennoias apenēnegmenos, hoti tacha pou kai autos ho Patēr deoit᾽ an hagiasmou; mallon de ēdē kai meizōn autou anapephēnen ho Huios, eiper hēgiastai men autos, isos ōn autǭ kai en morphę̄ pro tou hagiasmou; ho de enapomemenēken hois ēn aei, kai esti kai estai, oupō tēn eis ta ameinō labōn epidosin dia ge tou ēgiasthai, kath' homoiotēta tou Huiou. Meizon de ēdē kai amphoin horatai to Pneuma to hagiazon autous, eiper ; estin ouk endoiaston, hōs hapasēs antilogias dicha, to elatton hypo tou kreittonos eulogeitai. » ᾿All' esti tauta lēros, kai terthreia, kai apoplēxias enklēmata. ῾Agia gar kata physin hē homoousios Trias. Hagios ho Patēr, agios kai ho Huios ousiōdōs kata ton ison tropon; homoiōs de kai to Pneuma. Oukoun hoson hēken eis idian physin, ouch hēgiastai katamonas ho ek Theou Patros Logos. Ei de dē tis oioito ton ek tēs hagias Parthenou gegennēmenon kechristhai te kai hēgiasthai monon, tautē toi kai ōnomasthai Christon, legetō parelthōn, ei apochrē to chrisma pros to apophēnai ton aleiphome non isoklea kai homothronon tǭ pantōn epekeina Theǭ. Kai ei men apochrē to chrisma, kai touto erousin hōs estin alēthes; kechrismetha kai hēmeis. Kai martyrēsei legōn ho thespesios Iōannēs; «Kai hymeis chrisma echete apo tou hagiou. ; Esometha dē oun en isǭ tacha pou kai hēmeis autoi tǭ Theǭ, eirgei de, oimai, pantelōs ouden kai synedreuein autǭ, kathaper amelei kai autos ho Emmanouēl. Eirētai gar pros auton; «Kathou ek dexiōn mou, heōs an thō tous echthrous sou hypopodion tōn podōn sou. » Proskyneitō kai hēmas hē tōn anō pneumatōn hagia plēthys. « Hotan gar, phēsin, eisagagę̄ ton prōtotokon eis tēn oikoumenēn, legei; Kai proskynēsatōsan autǭ pantes angeloi Theou. All᾿ hēmeis men, ei kai tǭ hagiǭ kechrismetha Pneumati, ton men tēs huiothesias kataploutoumen charin, keklēmetha de kai theoi, to ge mēn tēs heautōn physeōs metron ouk agnoēsomen. Esmen gar ek gēs, kai teloumen en oiketais ; ho de estin ouk en hois hēmeis, alla physei te kai alēthōs Huios, kai tōn holōn Kyrios, kai ex ouranou. Kai ou dē pou phamen, ortha phronein ę̄rēmenoi, sarkos genesthai patera ton Theon, oud᾽ au tēn tēs theotētos physin gegennēsthai dia gynaikos, oupō proslabousan to anthrōpinon ; synenenkontes de mallon eis henōsin ton te ek Theou phynta Logon, kai ton ek tēs hagias Parthenou teleiōs anthrōpon, hena Christon Iēsoun kai Kyrion proskynēsomen, oute tōn tēs theotētos horōn exō tithentes dia tēn sarka, oute mēn eis anthrōpotēta psilēn katabibazontes dia tēn pros hēmas homoiōsin. Houtō noēseis ton ek Theou phynta Logon tēn hekousion hypomeinai kenōsin; houtō tetapeinōken heauton, morphēn doulou labōn, ho kata physin idian eleutheros ; houtō ; spermatos Abraam epelabeto, » kai kekoinōnēken haimatos kai sarkos ho tou Theou Logos. Ei gar anthrōpos noeitai psilos, kath' hēmas, pōs heterou par᾿ auton physikōs epelabeto spermatos ᾿Abraam? Pōs de tēs idias sarkos kekoinōnēkenai legetai, hina kata panta tois adelphois homoiōthę̄? To gar tisin homoiousthai legomenon, ex anomoiou tinos epi to dein homoiousthai trechei. poiēsamenos sōma to ek gynaikos, hina mē monon Epelabeto toinyn spermatos ᾿Abraam, kai kekoinōnēken haimatos kai sarkos ho tou Theou Logos, idion hyparchōn Theos, all᾽ ēdē kai anthrōpos gegonōs, kath' hēmas nooito dia tēn henōsin. Oukoun ek dyoin men pragmatōn homologoumenōs, theotētos te kai anthrōpotētos, ho Emmanouēl. Plēn eis Kyrios Iēsous Christos, heis te kai alēthōs Huios, Theos te homou kai anthrōpos; ou theopoiētheisi en isǭ tois kata charin, Theos de mallon alēthinos en anthrōpeią morphę̄ pephēnōs di᾽ hēmas. Pistōsetai de touto hēmas kai ho thespesios Paulos legōn; « "Hote de ēlthe to plērōma tou chronou, exapesteilen ho Theos ton Huion autou, genomenon ek gynaikos, genomenon hypo nomon, hina tous hypo nomon exagorasę̄, hina tēn huiothesian apolabōmen hēmeis. » Eita tis ho apostellomenos 5 hypo nomon te kai ek gynaikos, hōs ephē, gegenēmenos, plēn hoti palin autos, ho pera men nomōn, hōs Theos, epeidē de kechrēmatiken anthrōpos gegonōs, kai hypo nomon, hina kata panta tois adelphois homoiōthę̄? Kai goun syntelei men homou tǭ Petrǭ to didrachmon kata ton Mōseōs nomon. Hoti de estin eleutheros hōs Huios, kai nomou kreittōn hōs Theos, kai ei gegonen hypo nomon hōs anthrōpos, edidaske legōn; «Hoi basileis tēs gēs apo tinōn lambanousi kēnson ē telē ? ? ᾿Apo tōn huiōn autōn, ē apo tōn allotriōn? Petrou de phaskontos; ; Apo tōn allotriōn, » epēnenken ho autos; « ᾿Ara ge eleutheroi eisin hoi huioi. » Ontos dē oun enargous, hōs ouk an legoito Christos, exō te sarkos hyparchōn, kai hoionei katamonas ho ek Theou Logos, prepousēs de mallon autǭ tēs toiasde klēseōs, hote gegonen anthrōpos, phere dē, phere deiknyōmen ex autōn helontes tas pisteis tōn hierōn Grammatōn, hoti kai Theos kata physin esti, kai eis henotēta synēnegmenos, tēn pros ge phēmi tēn idian sarka. Hou dē pephēnotos alēthous, Theotokos an legoito pros hēmōn, kai sphodra eikotōs, hē hagia Parthenos. Oukoun ho prophētēs Ēsaïas mononouchi enanthrōpē - santa ton Huion, kai hoson oupō paresomenon, prokatedeiknye legōn; « Ischysate, cheires aneimenai kai gonata paralelymena; parakalesate a, hoi oligopsychoi tę̄ dianoią; ischysate, mē phobeisthe. Idou ho Theos hēmōn krisin antapodidōsi, kai antapodōsei; autos ēxei kai sōsei hēmas. Tote anoichthēsontai ophthalmoi typhlōn, kai ōta kōphōn akousontai. Tote haleitai hōs elaphos ho chōlos, kai tranē estai mogilalōn glōssa. » ᾿Athrei dē oun hopōs kai Kyrion apokalei, kai Theon onomazei, hate lalōn en Pneumati; hoti mē anthrōpon haplōs theophoron ēpistato ton Emmanouēl, oute mēn hōs en organou taxei pareilēmmenon, alla Theon alēthōs kai enēnthrōpēkota. Tote gar dē, tote kai aneōchthēsan men ophthalmoi typhlōn, ēkousan de kai ōta kōphōn, kai elaphou dikēn ho chōlos anepēda, gegone de kai tranē glōssa mogilalōn. Houtōs auton tois hagiois euangelistais ekeleue hi diakēryttein to Pneuma to hagion, legon; «Ep᾿ horos hypsēlon anabēthi, ho euangelizomenos tēn Siōn, hypsōson en ischyei tēn phōnēn sou, ho euangelizomenos tēn Hierousalēm; hypsōsate, mē phobeisthe. Eipon tais polesin Iouda ; Idou ho Theos hymōn, idou Kyrios meta ischyos erchetai, kai ho brachiōn autou meta kyreias; idou ho misthos autou met' autou, kai to ergon enōpion autou. Hōs poimēn poimanei to poimnion autou, kai en tǭ bra chioni autou synaxei arnas. » Epephane hi gar hēmin ho Kyrios hēmōn Iēsous Christos, ischyn echōn tēn theoprepē, kai meta kyreias brachiona, toutestin en exousią te kai kyriotēti. Toigartoi kai ephaske tǭ men leprǭ ; ; Thelō, katharisthēti. » Hēpteto de tēs sorou, kai anistē tethneōta ton tēs chēras huion. Synēgage de kai arnas; Poimēn gar estin agathos, tēn psychēn autou theis hyper tōn probatōn. Toigartoi kai ephaske; « Kathōs ginōskei me ho Patēr, kagō ginōskō ton Patera, kai tēn psychēn mou tithēmi hyper tōn probatōn. Kai alla probata echō, ha ouk estin ek tēs aulēs tautēs ; kakeina me dei agagein, kai tēs phōnēs mou akousousi; kai genēsetai mia poimnē, heis poimēn. ᾿Archomenos de tōn ep᾿ autǭ kērygmatōn kai ho thespesios Baptistēs Iōannēs, oute theotētos organon, oute mēn anthrōpon haplōs theophorounta kata tinas, Theon de mallon meta sarkos, ēgoun enēnthrōpēkota, tois ana pasan tēn Ioudaian euēngelizeto legōn; « Etoimasate tēn hodon Kyriou, eutheias poieite tas tribous autou. » Tinos oun prostetachen hetoimazesthai tas hodous, plēn hoti Christou, toutestin en anthrōpou morphę̄ pephēnotos tou Logou? ᾿Apochrē de, oimai, pros pistin kai ho thespesios Paulos epimartyrōn te kai legōn; « Ti oun eroumen? Ei ho Theos hyper hēmōn, tis kath' hēmōn? Os ge tou idiou Huiou ouk epheisato, all᾽ hyper hēmōn pantōn paredōken auton, pōs ouchi kai syn autǭ ta panta hēmin charisetai? » Eita, eipe moi, pōs an nooito Theou idios Huios ho ek tēs hagias Parthenou? Hōsper gar idion anthrōpou, kai mēn hekastou tōn heterōn zōōn, to ex autou kata physin gegennēmenon ; houtōs idion Theou, ek tēs ousias autou nooit᾽ an einai kai legoito. Pōs oun idios Theou Huios ōnomastai ho Christos, hos kai dedotai para Theou kai Patros tēs hapantōn heneka sōtērias kai zōēs? « Paredothē gar dia ta paraptōmata hēmōn, kai autos anomias pollōn anēnenken en tǭ sōmati autou epi to xylon, » kata tēn tou prophētou phōnēn. Prodēlon oun, hoti to tēs henōseōs chrēma paralēphthen anankaiōs, idion Huion apophainei tou Theou ton Emmanouēl, ton ek tēs hagias Parthenou ; sōma gar ēn ouch heterou tinos tōn kath' hēmas, idion de mallon autou tou ek tou Patros ontos Logou, to gennēthen ex autēs. Ei de dē psilēn kai monēn aponemei tis autǭ tēn organikēn hypourgian, apopempsei kai ouch hekōn kai tou einai kata alētheian Huion. Hypokeisthō gar tis tǭ logǭ, phere eipein, anthrōpos; estō de autǭ kai pais ta eis lyran technitēs, kai psallein ta arista memeletēkōs. Ara oun ho toioutos katalogieitai tēn lyran kai to tēs ǭdēs organon en huiou taxei syn tǭ huiǭ? Kai toi pōs ouk euēthes lian to chrēma estin? Hē men gar lyra eis endeixin parelēphthē tēs technēs, ho de esti kai organou dicha, tou tekontos huios. Eii de dē phaien hoti parelēphthē pros hypourgian ho ek gynaikos, hina di' autou telētai ta thaumata, kai tōn euangelikōn thespismatōn analampsę̄ to kērygma, legesthō kai hekastos tōn hagiōn prophētōn theotētos organon, kai pro ge tōn allōn hapantōn ho hierophantēs Mōÿsēs; hos anaschōn tēn rhabdon metetithē men eis haima tous potamous; diachōrizōn; de kai autēn thalattan, dia mesōn ienai kymatōn ekeleue tois ex Israēl; epipherōn de autēn kai petrais, hydatōn autas epoiei mēteras, kai pēgēn edeixe tēn akroto - mon; kai mesitēs gegone Theou kai anthrōpōn, kai nomou diakonos ēn, kai kathēgeito laōn. Ouden oun ara to peritton en Christǭ, kai pepleonektēke men oudamōs tous pro autou gegonotas, ei hōs en organōn taxei te kai chreią kata ton ison tropon kai houtos paralambanetai. Pephlyarēke de, kata to eikos, kai ho thespesios Dauïd kakeino eipōn hoti « Tis en nephelais isōthēsetai tǭ Kyriǭ? Kai tis homoiōthēsetai tǭ Kyriǭ en huiois Theou? ᾿All' ho ge sophōtatos Paulos telounta men en oiketais apophainei Mōÿsea, Theon de kai Korion apokalei ton ek gynaikos oikonomikōs gegonota, toutesti Christon. Gegraphe gar hōde; « "Ōste, adelphoi hagioi, klēseōs epouraniou metochoi, katanoēsate ton apostolon kai archierea tēs homologias hēmōn Iēsoun piston onta tǭ poiēsanti auton, hōs kai Mōÿsēs en holǭ tǭ oikǭ autou. Pleionos gar doxēs houtos para Mōÿsēn ēxiōtai, kath' hoson pleiona timēn echei tou oikou ho kataskeuasas auton. Pas gar oikos kataskeuazetai hypo tinos; ho de ta panta kataskeuasas, Theos. Kai Mōÿsēs men pistos en holǭ tǭ oikǭ autou hōs therapōn, eis martyrian tōn lalēthēsomenōn; Christos de hōs huios epi ton oikon autou, hou oikos esmen hēmeis. » ᾿Athrei dē oun hopōs kai to tēs anthrōpotētos autou tetērēke metron, kai tēs anōtatō doxēs kai theoprepous axias aponemei tēn hyperochēn. Archierea gar kai apostolon eipōn, kai mēn kai genesthai piston tǭ poiēsanti auton eu mala diabebaioumenos, tetimēsthai meizonōs ē kata Mōsea phēsi, kath᾿ hoson pleiona timēn echei tou oikou ho kataskeuasas auton. Eita proagei; « Pas gar oikos kataskeuazetai hypo tinos; ho de ta panta kataskeuasas, Theos. » Oukoun tetaktai men en poiēmasi kai en tois kataskeuasmois ho thespesios Mōÿsēs; kataskeuastēs de toutōn ho tōn holōn Theos; kaitoi 1 Theou legomenou kataskeuasai ta panta. Theos oun ara kai alēthinos anendoiastōs esti. « Kai Mōÿsēs men hōs therapōn en holǭ tǭ oikǭ autou pistos, Christos de hōs huios epi ton oikon autou; hou hoikos esmen hēmeis; ; kaitoi Theou legontos dia phōnēs prophētōn; Hoti enoikēsō en autois, kai emperipatēsō, kai esomai autōn Theos, kai autoi esontai moi laos.» Alla tis an nooito, phaiē tis an isōs, hē diaphora Christou kai Mōÿseōs, eiper amphō gegonasi dia gynaikos? pōs ho men oiketēs kai hōs en oikǭ pistos, ho de kai physei kyrios hōs huios epi ton oikon autou, toutestin hēmas? oimai de egōge panti to chrēma hyparchein enarges, eiper estin en kalǭ phrenos kai noun echei Christou, kata ton makarion Paulon. Ho men gar ēn anthrōpos, kai hypo zygon tē douleias; ho de kata physin eleutheros hōs Theos, kai dēmiourgos tōn holōn, kai kenōsin anatlas tēn ethelousion di᾽ hēmas; all᾽ ouchi touto auton tēs theoprepous doxēs exoikisei, oute mēn tēs hypertatēs kai kata pantōn hyperochēs aposobēsei pothen ē. Ōsper gar hēmeis to autou pneuma ploutēsantes (katōkēse gar en tais kar; Chais hēmōn), tetagmetha men en teknois Theou, to ge mēn einai touth᾽ hoper esmen ouk apobeblēkamen esmen gar anthrōpoi kata physin, kaitoi Theǭ legontes; « ᾿Abba, ho Patēr; ; houtō kai autos ho tēs tou Theou kai Patros ousias aporrhētōs ekpephēnōs Theos Logos, proslabōn to anthrōpinon, tetimēke men tēn physin, ou mēn exō gegone tēs idias hyperochēs, memenēke de kai en anthrōpotēti Theos. Oukoun ouk en organou taxei pareilēphthai phamen ton ek tēs Parthenou naon oi hepomenoi de mallon tę̄ pistei tōn hierōn Grammatōn kai tais tōn hagiōn phōnais, sarka genesthai ton Logon diakeisometha, kata ge tous ēdē pleistakis hēmin proapodothentas tropous; houtos kai R tetheiken hyper hēmōn tēn psychēn. Epeidē gar ēn ho thanatos autou tou kosmou ho sōtērios, hypemeine stau; ÿ ron, aischynēs kataphronēsas, kaitoi zōē kata physin hyparchōn, hōs Theos. Pōs oun hē zōē tethnanai legetai? Tę̄ idią sarki pathousa ton thanaton, hina phainētai zōē, zōopoiousa palin autēn. Phere gar kai hēmōn autōn ho tou thanatou polypragmoneisthō tropos. Ouch apastisoun tōn eu phronountōn erei tois apo gēs sōmasin synkataphtheiresthai a tas psychas. ᾿All', oimai, touto estin en oudeni tōn ontōn endoiaston; plēn anthrōpou thanatos, to symbebēkos onomazetai. Houtō noēseis kai ep' autou tou Emmanouēl. Ēn men gar ho Logos hōs en idiąǭ sōmati tǭ ek gynaikos, edidou de auto tǭ thanatǭ kata kairon, paschōn men ouden eis idian physin autos; ) zōē gar esti kai zōopoios; oikeioumenos de ta sarkika G, hina kai autou legētai to pathein, kai heis ho pantōn, anastas, tethneōs hyper pantōn, agorasę̄ tǭ idiǭ aimati tēn hyp᾿ ouranon, kai kataktēsētai tǭ Theǭ kai Patri tous ana pasan tēn gēn. Kai touto hōs alēthes ho makarios prophētēs Ēsaïas diakēryttei legōn en Pneumati; « Dia touto autos klēronomēsei pollous, kai tōn ischyrōn meriei skyla, anth᾽ hōn paredothē eis thanaton hē psychē autou, kai en tois anomois elogisthē, kai autos hamartias pollōn anēnenke, kai dia tas anomias autōn paredothē. Heis oun ho pantōn axiōteros tēn idian hyper pantōn tetheike psychēn, kai synechōrei men oikonomikōs katabiazesthai brachy tǭ thanatǭ tēn sarka. Katērgēke ; de palin auton hōs zōē, pathein ouk anechomenē to para physin idian; hina kai en tois hapantōn atonēsę̄ sōmasin hē phthora, kai to thanatou paralyoito kratos. Ōsper gar en tǭ ᾿Adam pantes apothnēskomen, houtō kai en tǭ Christǭ pantes zōopoiēthēsometha 1. Ei gar mē peponthen anthrōpinōs hyper hēmōn, oude enērgēse theïkōs ta eis sōtērian hēmōn. Legetai gar proteron apothanein men, hōs anthrōpos, anabiōnai de meta touto, dia to einai kata physin Theos. Ei toinyn ou peponthe tǭ tethnanai sarki, kata tas Graphas, oude ezōopoiēthē pneumati, toutestin, ouk anebiō. Kai ei touto estin alēthes, mataia hē pistis hēmōn; eti esmen en tais hamartiais hēmōn. Bebaptismetha gar eis ton thanaton autou, kata tas tou makariou Paulou phōnas, kai tēn aphesin tōn hamartiōn eschēkamen dia tou haimatos autou. ᾿All' eiper estin ho Christos oute Huios alēthōs, yte mēn physei Theos, anthrōpos de psilos kath' hēmas, kai theotētos organon, sesōsmetha men ouk en Theǭ pothen, henos de mallon tōn kath᾽ hēmas tethneōtos hyper hēmōn, kai dynamesin allotriais egēgermenou. Pōs oun eti katērgēthē ho thanatos dia Christou? Kaitoi legontos akouō saphōs peri tēs idias psychēs; ; Oudeis airei autēn ap᾿ emou, all᾽ egō tithēmi autēn ap' emautou. Exousian gar echō theinai autēn, kai exousian echō palin labein autēn. Katebē gar meth' hēmōn eis thanaton dia tēs idias sarkos ho thanaton ouk eidōs, hina kai hēmeis anabōmen ē syn autǭ pros zōēn. Anebiō gar skyleusas ton adēn, ouch hōs anthrōpos kath' hēmas, all' hōs Theos en sarki meth᾽ hēmōn, kai hyper hēmas n. Kateploutei de hē physis hōs en autǭ dē kai prōtǭ tēn aphtharsian, kai synetribē ho thanatos, tǭ tēs zōēs sōmati polemiou dikēn eisbalōn. Ōsper gar nenikēken en tǭ ᾿Adam, houtō peptōken en tǭ Christǭ. Kai goun anabainonti di᾽ hēmas kai hyper hēmōn pros ton en ouranois Patera kai Theon, ina tois epi gēs basimon apophēnę̄ ton ouranon, tas epinikious ǭdas anetithē legōn ho thespesios Melimdos; ᾿Anebē ho Theos en alalagmǭ, Kyrios en phōnę̄ salpingos. Psalate tǭ Theǭ hēmōn, psalate; psalate tǭ basilei hēmōn, psalate; psalate synetōs. Hebasileusen ho Theos epi ta ethnē. Ephē de pou kai ho makarios Paulos peri autou, legōn; « Ho katabas, autos esti kai ho anabas hyperanō tōn ouranōn, hina plērōsę̄ ta panta. i "Hoti te toinyn kai Theos estin alēthōs, kai basileus kata physin, eirētai de kai tēs doxēs Kyrios ho estaurōmenos, pōs an endoiaseie tis Theotokon eipein tēn hagian Parthenon? Proskynēson hōs hena, mē dielōn eis dyo meta tēn henōsin. Tote gelasei matēn ho paraphrōn Ioudaios, tote kyrioktonos estai kata alētheian; halōsetai de peplēmmelēkōs ouk eis hena tōn kath' hēmas, all᾽ eis auton ton tōn holōn Sōtēra Christon Kai dē kai akousetai; « Ouai ethnos hamartōlon, laos plērēs hamartiōn, sperma ponēron, kai huioi anomoi ; enkatelipete ton Kyrion, kai parōrgisate ton ῾Agion tou Israēl. » Hellēnōn de paides kat' oudena tropon tēn tōn Christianōn diamōmēsontai pistin. Lelatreukamen gar ouk anthrōpǭ psilǭ; mē genoito; Theǭ de mallon tǭ kata physin, ouk agnoountes autou tēn doxan, kan ei gegone kath' hēmas, memenēkōs hoper ēn, toutesti Theos. Di' autou te kai syn autǭ tǭ Theǭ kai Patri eiē doxa syn hagiǭ kai zōopoiǭ Pneumati, eis tous aiōnas tōn aiōnōn. Amēn.
Cyril to the presbyters and deacons, to the fathers of monks, and to those with you who practise the solitary life and are established in the faith of God, beloved and most dearly longed for: greeting in the Lord.
Some of your number came to Alexandria, as is customary. I asked them, with great eagerness to know, whether you too, following in the footsteps of the fathers' goodness, were striving to excel in a right and blameless faith, were adorning yourselves with the finest way of life, and were taking pride in the labours of the ascetic discipline, counting it true delight to choose nobly to endure hardship for the sake of the good. They reported that this is indeed how things stand with you, and they added that you vie very zealously with the noble deeds of those who went before. I rejoiced, as I could not help doing, and my mind was flooded with gladness, since I count the good reputation of my children as my own; and very rightly. For it would be absurd for athletic trainers to delight in the strength of the young, and, if anything is achieved by them that brings praise to their art, to bind it like a crown on their own heads and to share in the boasts of the young men's courage, while we, who are spiritual fathers and anoint you with words that lead to good daring, so that you may wrestle down the motions of the flesh, refuse to fall into sin, and indeed refuse to be overcome by Satan when he tempts you, and so carry off the prize, should not be filled with godly delight even more than they. Therefore, as the Saviour's disciple says, “making every effort, supply in your faith virtue, in virtue knowledge, in knowledge self-control, in self-control endurance, in endurance godliness, in godliness brotherly affection, and in brotherly affection love. For if these are present in you and abound, they make you neither idle nor unfruitful in the knowledge of our Lord Jesus Christ.” For I say that those who choose to walk the glorious and lovely road of the life understood to be in Christ must first be adorned with a simple and unblemished faith, and then add virtue to it; and when this has been done, they must try to grow rich in the knowledge of the mystery of Christ and to climb up to the most perfect understanding. This, I think, is what it means “to attain to the perfect man, and to come to the measure of the stature of the fullness of Christ.” With the sobriety proper to monks, then, gird your loins well and play the man against the passions of both soul and body. For so you will be bright and of good repute, and you will stand well in the hope prepared for the saints. Above all else let your faith be right and unadulterated, and wholly beyond reproach. For so, so you yourselves, tracing the piety of the holy fathers, will lodge with them in the mansions above and dwell in the tents that are in heaven, of which the divine Isaiah makes mention when he says: “Your eyes will see Jerusalem, a rich city, tents that shall not be shaken.”
That your life is bright and admirable, and that a right and unadulterated faith is firmly set in you, I did not fail to learn. But I have been not a little troubled to hear that certain grievous rumours have reached you, and that some people go about unsettling your simple faith, spitting out a heap of idle phrases, inquiring and saying whether the holy Virgin Mary ought to be called Mother of God or not. It would have been better for you to keep entirely clear of such questions and not to dig at all into things that are seen only barely, as in a mirror and a riddle, even by those whose minds are sound and whose understanding is steady; for the subtler speculations float above the minds of the simpler. But since you have once and for all not stayed deaf to such talk, and since some are likely to choose to wrangle, and this harm may fix itself like a thorn in those whose minds are not firmly grounded, I thought it necessary to say a few things to you about these matters: not so that you may rather fight about words, but so that, if any attack you, you may set the truth against their idle talk, and so both escape the damage of going astray yourselves and also help others, persuading them with fitting reasons, as brothers, to keep in their own souls, like a pearl of great price, the faith handed down from the beginning to the churches by the holy apostles.
I am amazed, then, that some are in doubt at all whether the holy Virgin should be called Mother of God or not. For if our Lord Jesus Christ is God, how is the holy Virgin who bore him not Mother of God? This is the faith the divine disciples handed down to us, even if they did not mention the word. So we have been taught to think by the holy fathers. Indeed our father of celebrated memory, Athanasius, who adorned the throne of the church of Alexandria for forty-six whole years, who set an unconquerable and apostolic understanding against the inventions of the unholy heretics, who gladdened the world under heaven with his writings as with a most fragrant ointment, and who is attested by all for the correctness and piety of his doctrines, when he composed a book for us on the holy and consubstantial Trinity, in the third discourse calls the holy Virgin “Mother of God” again and again. I must use his own words, which run as follows: “This, then, is the aim and character of the divine Scripture, as we have often said: that it contains a twofold account of the Saviour, that he was always God and is the Son, being the Word and radiance and wisdom of the Father; and that afterwards for our sake, taking flesh from the Virgin Mary, the Mother of God, he became man.” And again, a little further on: “Many, then, have been holy and pure from all sin. Jeremiah was even sanctified from the womb, and John, while still being carried in the womb, leaped for joy at the voice of Mary, the Mother of God.” The man is trustworthy and fit to be relied on, since he would not have said anything that does not agree with the sacred Scriptures. For how could one so brilliant and so celebrated miss the truth, one who was admired by all at that holy and great synod, I mean the one assembled in its time at Nicaea? He did not yet hold the episcopal throne, but was still ranked among the clergy; yet for his sharpness of mind, his general goodness, and his very keen and incomparable intelligence, he was taken along at that time by Alexander of blessed memory, the bishop. He was with the old man as a son with a father, guiding him in everything useful and showing him well the way in each thing to be done.
But since some will probably think that our argument on these points must be established from the holy and divinely inspired Scripture itself, and will add that the holy and great synod neither called the Lord's mother “Mother of God” nor defined anything of the kind at all, come, let us now show, as far as we can, in what way the mystery of the dispensation in Christ has been proclaimed to us by the divine Scripture, and what the fathers themselves said when they set out the definition of the blameless faith, while the Holy Spirit sounded the truth in them; for, in the Saviour's words, it was not they who spoke, but “the Spirit of God the Father who speaks in them.” For once it has been shown that the one born of the holy Virgin is God by nature, no one, I think, will hesitate at all to understand and indeed to say that she may very rightly be called Mother of God.
Our symbol of faith runs thus: “I believe in one God, the Father almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten of the Father, only-begotten, that is, of his substance; God from God, light from light, true God from true God, begotten, not made, consubstantial with the Father, through whom all things came to be, those in heaven and those on earth; who for us men and for our salvation came down, was made flesh, became man, suffered, and rose on the third day, ascended into the heavens, and is coming to judge the living and the dead; and in the Holy Spirit.”
The inventors of the heresies, digging pits of destruction and folly for themselves and for others too, slid so far in their thinking about Christ as to suppose and say that the Son is recent and was brought into being by God the Father on a level with the creatures. The wretches are not ashamed to confine within a beginning in time the one who is before every age and time, or rather the maker of the ages. Lowering him, as far as their opinion goes, from equality and glory with God the Father, they barely concede that he exists before the others, and say that he is a mediator between God and men, neither having obtained the glory of supremacy as his lot nor yet settled within the measures of creation. Who, then, is this who falls short of divine supremacy and has been lifted out of the measures of creation? The thing is utterly inconceivable: no place or category is seen between maker and made. So, while dragging him down, as far as they can, from the seats of the Godhead, they call him Son and God and think he must be worshipped, although the law cries out openly, “You shall worship the Lord your God, and him alone shall you serve,” and God says to the Israelites through the voice of David, “There shall be no new god in you, nor shall you worship a foreign god.” But they, as if leaving the well-trodden highway of truth, rush off over pits and rocks, and, as Solomon says, “They have wandered from the axles of their own farm and gather fruitlessness with their hands.” We, however, on whose mind the divine light has shone, having chosen to think what is incomparably better than their folly, and following the faith of the holy fathers, say that the Son was truly begotten from the substance of God the Father, in a manner befitting God and ineffably; that he is understood in his own hypostasis, yet is one with his begetter by identity of substance; that he is in him and in turn has the Father in himself. We confess that he is light from light, God from God by nature, equal in glory and equal in working, the stamp and radiance, equal in measure in every respect and lacking in nothing. And when the Holy Spirit is counted together with them, the holy and consubstantial Trinity is united in one nature of Godhead.
The divinely inspired Scripture says that the Word from God became flesh, that is, was united to flesh possessing a rational soul. And the holy and great synod, following the gospel proclamations, said that the very Only-begotten who was begotten from the substance of God the Father, “through whom are all things and in whom are all things,” for us men and for our salvation came down from heaven, was made flesh and became man, suffered and rose, and will come in due time as judge; and it named the Word from God “one Lord Jesus Christ.” See, then, how, saying “one Lord” and naming him Christ Jesus, they say that he was begotten of God the Father, that he is Only-begotten, God from God and light from light, begotten, not made, consubstantial with the Father.
Yet someone may say that we shall find the name “christ” not fitted to Emmanuel alone but applied to others as well. For God said somewhere about those chosen and sanctified in the Spirit, “Touch not my anointed ones, and do my prophets no harm.” And the divine David, though he himself had been anointed king by God through the hand of Samuel, called Saul “the Lord's anointed.” And why do I say this, when anyone who wishes can easily see that those justified by faith in Christ and sanctified in the Spirit have been honoured with this title? So the prophet Habakkuk proclaimed in advance the mystery of Christ and the salvation through him, saying, “You went out for the salvation of your people, to save your anointed ones.” So the name “christ” would fit not only and specially, as I said, Emmanuel, but also all the others who have been anointed with the grace of the Holy Spirit; for the word has been made from the thing: from being anointed, they are “christs.” That we ourselves are rich in this truly glorious and precious grace the wise John confirms, saying, “And you have an anointing from the Holy One”; and again, “You have no need that anyone teach you, but his anointing teaches you.” It is also written of Emmanuel: “Jesus of Nazareth, how God anointed him with the Holy Spirit and with power.” And the divine David says to him, “You loved righteousness and hated lawlessness; therefore God, your God, anointed you with the oil of gladness beyond your companions.” What extra, then, would one see in the holy Virgin above the other women, if she were said to have borne Emmanuel? For there would be nothing absurd if someone chose to call the mother of each anointed person a “mother of Christ.” But the gap between us is great, and our condition is walled off by incomparable differences from the glory and supremacy of our Saviour. For we are servants, but he is Lord and God by nature, even though he came to be with us and among the things that are ours by the dispensation. For this reason the blessed Paul too named him both Christ and God, saying, “For know this well, that no sexually immoral or impure or greedy person, that is, an idolater, has an inheritance in the kingdom of Christ and God.” So all the others, as I said, may quite rightly be “christs” because they have been anointed, but Emmanuel alone is Christ, true God. And one would not miss the truth if one chose to say that the mothers of the others are mothers of christs, but not also mothers of God; while the holy Virgin alone, beyond them, is understood and said to be both mother of Christ and Mother of God. For she bore not a mere man like us, but rather the Word from God the Father made flesh and become man. For we too have been named gods by grace; but the Son is not God in that way, but rather by nature and in truth, even though he became flesh.
But perhaps you will say: “Tell me, then, did the Virgin become mother of the Godhead?” To this we say that his living and subsistent Word was, as all agree, begotten from the very substance of God the Father and has his existence without beginning in time, always existing together with his begetter, existing and being conceived of in him and with him; but in the last times of the age, since he became flesh, that is, was united to flesh possessing a rational soul, he is said to have been born also according to the flesh through a woman. The mystery concerning him is in a way like our own birth. For mothers on earth, serving nature for birth, have in the womb flesh that is gradually set and that advances and is completed into human form by certain ineffable workings of God; and God puts the spirit into the living being in a way he knows, for “he forms the spirit of man within him,” in the prophet's words. The principle of flesh is one thing, and likewise that of the soul is another. Yet although these women are mothers only of earthly bodies, still, since they give birth to the whole living being, I mean the one composed of soul and body, they are not said to bear a part. No one would say, for example, that Elizabeth was a bearer of flesh but not also a bearer of soul; for she bore the Baptist ensouled, and as one being out of both, the man, I mean, of soul and body. We shall accept that something of this kind took place in the birth of Emmanuel too. For his only-begotten Word was begotten, as I said, from the substance of God the Father; but since, taking flesh and making it his own, he has also been called Son of Man and became like us, there is nothing absurd, I think, in saying, or rather it is necessary to confess, that he was also born according to the flesh through a woman; just as the soul of a man is born together with its own body and is reckoned as one with it, although by nature it is understood to be and is different from it, according to its own principle. And if anyone chose to say of a certain person's mother that she bore the flesh but not also the soul, he would be talking great nonsense. For she bore, as I said, a living being skilfully compounded of unlike elements, and out of two, yet one man, each element remaining what it is, while they have run together, as it were, into a natural unity and, so to speak, mingle with each other what belongs to each.
That the union in Christ is most necessary is easy to see, with no trouble at all, from many other things too. Come, if you please, let us examine the words of the blessed Paul closely, applying our minds to them precisely and, as far as we can, in detail. He said, then, of the Only-begotten: “Who, being in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, coming to be in the likeness of men; and being found in fashion as a man, he humbled himself.” Who, then, is this who was in the form of God and did not count equality with God a thing to be grasped? Or in what way was he emptied? And how did he come down into humiliation and into the form of a servant? Those who cut the one Lord Jesus Christ into two, I mean into a man and the Word from God the Father, say that the one from the holy Virgin underwent the emptying, separating the Word from God from him. Let them first show that he was, and is understood to be, in the form and equality of the Father, so that he might undergo the manner of emptying, coming down to what he was not. But nothing that has been made, if it is understood in its own nature, is in equality with the Father. How then is he said to have been emptied if, being a man by nature, he was born of a woman as we are? From what higher supremacy, greater than that of man, tell me, did he come down to being a man? Or how could one who by nature is ranked among servants and lies under the yoke of slavery be understood to have taken the form of a servant as something he did not have at the beginning? “Yes,” they say, “the one who is Son by nature and truly free, the Word from God the Father, being in the form of his begetter and equal to him, dwelt in a man born of a woman; and this is the emptying, this is the matter of the humiliation, and the coming down into the form of a servant.” Then, my good friends, would merely dwelling in a man suffice for the Word from God to be emptied? Is it safe to say that this is how he put on the form of a servant, and that this is how his humiliation came about, when, as I hear, he says to the holy apostles, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him”? Do you hear how he said that God the Father himself will dwell with him in those who love him? Shall we grant, then, that the Father too has been emptied and has endured an emptying like the Son's, and has taken the form of a servant, because he makes the souls of those who love him his own holy dwellings? And what of the Holy Spirit who dwells in us? Did it too fulfil the dispensation of the incarnation, which we say was accomplished by the Son alone for the salvation and life of all? Away with such superfluous and wholly foolish rashness!
The Word, then, who was in the form and equality of God the Father, humbled himself when, having become flesh, as John says, he was born through a woman; and, though he has his birth from God the Father, he endured our birth too for our sake. Otherwise, let them teach us in what way the Word from God the Father is to be understood and called Christ by us. If he is called Christ from being anointed, whom did the Father anoint with the oil of gladness, that is, with the Holy Spirit? If they say it was specifically God the Word alone begotten of him, and that this is the truth, they do not know that they are both wronging the nature of the Only-begotten and falsifying the mystery of the dispensation with the flesh. For if the Word, being God, was anointed with the Holy Spirit, they will be obliged, against their will, to confess that in the earlier times, when he was not yet anointed, he was in need of sanctification and had no share in the gift given to him later. But what lacks sanctification is unstable by nature and could not be understood to be wholly free of sin, or at least of the capacity to go wrong. Then the Word has undergone a change, perhaps for the better. How, then, is he the same, and has not been altered? And if the Word, being God and in the form and equality of the Father, was anointed and sanctified, someone carried off by the thing into absurd notions might perhaps say that the Father himself would also need sanctification; or rather that the Son has now shown himself greater than him, since he has been sanctified, though he was equal to him and in his form before the sanctification, while the Father has remained in what he always was, is, and will be, not yet having received the improvement that comes through being sanctified, as the Son has. And the Spirit who sanctifies them is now seen to be greater than both, since it is beyond doubt that “without any dispute the lesser is blessed by the greater.” But this is nonsense and trickery and a charge of madness. For the consubstantial Trinity is holy by nature: the Father is holy, the Son also is holy essentially in the same way, and likewise the Spirit. So as far as his own nature is concerned, the Word from God the Father was not sanctified by himself alone. But if someone thinks that the one born of the holy Virgin alone was anointed and sanctified and for this reason was named Christ, let him come forward and say whether the anointing suffices to show the one anointed equal in glory and sharing the throne with the God who is beyond all things. If the anointing suffices, and they say this is true: we too have been anointed. The divine John will bear witness, saying, “And you have an anointing from the Holy One.” Perhaps, then, we too shall be equal to God, and nothing at all, I think, prevents us also from sitting with him, just as Emmanuel himself does, for it was said to him, “Sit at my right hand, until I make your enemies the footstool of your feet.” Let the holy host of the spirits above worship us too: “For when,” it says, “he brings the firstborn into the world, he says, ‘And let all God's angels worship him.’” But we, even though we have been anointed with the Holy Spirit, grow rich in the grace of adoption and have even been called gods, shall not be ignorant of the measure of our own nature. For we are from the earth and are ranked among servants; but he is not in our condition: he is Son by nature and truly, Lord of all, and from heaven.
And we who have chosen to think rightly certainly do not say that God became the father of flesh, nor again that the nature of the Godhead was born through a woman before it had assumed what is human. Rather, bringing together into union the Word who sprang from God and the man perfectly from the holy Virgin, we shall worship one Christ Jesus and Lord, neither placing him outside the bounds of Godhead because of the flesh, nor bringing him down to mere humanity because of his likeness to us. In this way you will understand that the Word who sprang from God underwent the voluntary emptying; in this way he who is free in his own nature humbled himself, taking the form of a servant; in this way the Word of God “took hold of the seed of Abraham” and shared in blood and flesh. For if he is understood to be a mere man like us, how did he take hold of the seed of Abraham as something naturally other than himself? And how is he said to have shared in his own flesh, “so that he might be made like his brothers in every respect”? For what is said to be made like others passes from being unlike them to being made like them. So the Word of God took hold of the seed of Abraham and shared in blood and flesh, making the body from the woman his own, so that he might be understood to be not only God but, having also become man, to be like us because of the union. So, as all agree, Emmanuel is from two realities, Godhead and manhood. Yet the Lord Jesus Christ is one, one and true Son, God and man at once; not deified like those who are deified by grace, but rather true God who appeared for our sake in human form. The divine Paul will assure us of this when he says, “But when the fullness of time came, God sent forth his Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption.” Who, then, is the one sent forth, born, as he said, under the law and of a woman, except again the one who as God is above laws, but since he has been called man, having become man, came also under the law, so that he might be made like his brothers in every respect? So he pays the double drachma along with Peter according to the law of Moses. But that he is free as Son and above the law as God, even if as man he came under the law, he taught when he said, “From whom do the kings of the earth take census or tolls? From their sons or from strangers?” And when Peter said, “From strangers,” the same one added, “Then the sons are free.”
Since it is plain, then, that the Word from God would not be called Christ while existing outside the flesh and, as it were, by himself, but that such a title rather befits him when he became man, come, let us show, taking our proofs from the sacred writings themselves, that he is both God by nature and brought into unity, I mean with his own flesh. Once this has been shown to be true, the holy Virgin would be called Mother of God by us, and very rightly. So the prophet Isaiah, all but pointing out the Son made man and about to be present, said in advance: “Be strong, you slack hands and paralysed knees; comfort one another, you faint-hearted in mind; be strong, do not fear. Behold, our God renders judgement, and will render it; he himself will come and save us. Then the eyes of the blind will be opened, and the ears of the deaf will hear. Then the lame will leap like a deer, and the tongue of the stammerers will be clear.” See, then, how he calls him both Lord and God, since he speaks in the Spirit; for he did not know Emmanuel as simply a God-bearing man, nor as taken up in the rank of an instrument, but as truly God made man. For then, yes then, the eyes of the blind were opened, the ears of the deaf heard, the lame leaped like a deer, and the tongue of the stammerers became clear. So the Holy Spirit commanded the holy evangelists to proclaim him, saying, “Go up on a high mountain, you who bring good news to Zion; lift up your voice with strength, you who bring good news to Jerusalem; lift it up, do not fear. Say to the cities of Judah, ‘Behold your God! Behold, the Lord comes with strength, and his arm with lordship; behold, his reward is with him, and his work before him. Like a shepherd he will tend his flock, and with his arm he will gather the lambs.’” For our Lord Jesus Christ appeared to us having the strength befitting God and an arm with lordship, that is, with authority and dominion. So he said to the leper, “I will; be cleansed.” He touched the bier and raised the widow's dead son. He also gathered the lambs, for he is the good shepherd who laid down his life for the sheep. So he said, “As the Father knows me, I also know the Father, and I lay down my life for the sheep. And I have other sheep that are not of this fold; I must bring them also, and they will hear my voice, and there will be one flock, one shepherd.” The divine John the Baptist too, beginning the proclamation about him, announced to those throughout Judea, not an instrument of the Godhead nor a man simply bearing God, as some say, but rather God with flesh, that is, made man, saying, “Prepare the way of the Lord; make his paths straight.” Whose ways did he command to be prepared, except Christ's, that is, the Word who appeared in human form?
The divine Paul too, I think, suffices to persuade, when he testifies and says, “What then shall we say? If God is for us, who is against us? He who did not spare his own Son but gave him up for us all, how will he not also with him freely give us all things?” Then tell me, how would the one from the holy Virgin be understood to be God's own Son? For as what is naturally begotten of a man, and indeed of each of the other living beings, is its own, so what is from God's substance would be understood and called God's own. How then has Christ been named God's own Son, he who was also given by God the Father for the salvation and life of all? For “he was handed over for our trespasses, and he himself bore the iniquities of many in his body on the tree,” in the prophet's words. It is clear, then, that the fact of the union, which must be assumed, shows Emmanuel, the one from the holy Virgin, to be God's own Son; for the body born of her was not that of some other one of us, but rather the own body of the Word himself who is from the Father. But if someone assigns him merely and only the service of an instrument, he will be forced, against his will, to deny him also being Son in truth. Suppose, for argument's sake, a man, and let him have a son skilled at the lyre who has practised playing excellently. Will such a man count the lyre, the instrument of song, as ranked with his son as a son? Yet how is the thing not utterly silly? The lyre was taken up to display the skill, but the son is his father's son even without the instrument. And if they say that the one from the woman was taken up for service, so that miracles might be performed through him and the proclamation of the gospel oracles might shine out, then let each of the holy prophets also be called an instrument of the Godhead, and before all the rest Moses, the revealer of sacred things, who by raising his rod changed the rivers into blood, divided the sea itself and commanded the Israelites to walk through the midst of the waves, brought it down on rocks and made them mothers of waters, and showed a spring in the flint; who became a mediator between God and men, was minister of the law, and led the people. So there is nothing extra in Christ, and he has in no way had the advantage over those born before him, if he too is taken up in the same way in the rank and use of an instrument. And the divine David too, it seems, talked nonsense when he said, “Who in the clouds will be equal to the Lord? And who will be like the Lord among the sons of God?” But the most wise Paul shows Moses ranked among servants, and calls the one who was born of a woman by the dispensation, that is, Christ, God and Lord. For he wrote thus: “Therefore, holy brothers, partakers of a heavenly calling, consider the apostle and high priest of our confession, Jesus, who was faithful to him who appointed him, as Moses also was in all his house. For this man has been counted worthy of more glory than Moses, as much as the builder of a house has more honour than the house. For every house is built by someone, but the builder of all things is God. And Moses was faithful in all his house as a servant, for a testimony of the things to be spoken later; but Christ as a son over his house, whose house we are.” See, then, how he has both kept the measure of his humanity and assigns him the supremacy of the highest glory and the dignity befitting God. For having called him high priest and apostle, and having firmly affirmed that he was faithful to the one who appointed him, he says he has been honoured more than Moses, as much as the builder of a house has more honour than the house. Then he goes on: “For every house is built by someone, but the builder of all things is God.” So the divine Moses is ranked among things made and things built, while their builder is the God of all; yet God is said to have built all things. Christ, then, is beyond doubt true God. “And Moses was faithful in all his house as a servant, but Christ as a son over his house, whose house we are”; yet God says through the voice of the prophets, “I will dwell in them and walk among them, and I will be their God, and they shall be my people.” “But what,” someone may perhaps say, “is to be understood as the difference between Christ and Moses, if both were born through a woman? How is the one a servant and faithful as in a house, and the other lord by nature as a son over his house, that is, over us?” I think the matter is plain to everyone who is of sound mind and has “the mind of Christ,” in the blessed Paul's words. For the one was a man and under the yoke of slavery, while the other is free by nature as God, creator of all things, who endured the voluntary emptying for our sake; yet this will not banish him from the glory befitting God, nor drive him away from his supreme superiority over all. For just as we, enriched with his Spirit (for he has dwelt in our hearts), are ranked among the children of God, yet have not thrown away being what we are (for we are men by nature), though we say to God, “Abba, Father,” so too God the Word himself, who ineffably came forth from the substance of God the Father, in assuming what is human honoured that nature, yet did not go outside his own supremacy, but remained God even in humanity.
So we do not say that the temple from the Virgin was taken up in the rank of an instrument; rather, following the faith of the sacred writings and the words of the saints, we shall hold that the Word became flesh in the ways we have already many times explained. He also laid down his life for us. For since his death was the world's salvation, he endured a cross, despising the shame, although he is life by nature, as God. How, then, is the life said to have died? By suffering death in its own flesh, so that it might appear as life by making that flesh alive again. Come, let the manner of our own death too be examined. No one of sound mind will say that souls perish together with earthly bodies. This, I think, is doubtful in no case at all; yet what happens is called the death of a man. So you will understand it in the case of Emmanuel himself as well. The Word was in his own body, the one from the woman, and gave it over to death at the proper time, suffering nothing at all in his own nature (for he is life and life-giving), but making his own what belongs to the flesh, so that the suffering might also be said to be his, and so that he, the one worth all, having died for all and risen, might purchase the world under heaven with his own blood and win for God the Father those throughout the whole earth. The blessed prophet Isaiah proclaims this as true, speaking in the Spirit: “Therefore he shall inherit many, and he shall divide the spoils of the strong, because his soul was handed over to death, and he was counted among the lawless; and he bore the sins of many and was handed over because of their iniquities.” So the one who is worth more than all laid down his own life for all, and by the dispensation allowed his flesh to be overpowered by death for a little while. But he abolished death in turn, as life that does not endure to suffer what is contrary to its own nature, so that corruption might lose its force in the bodies of all, and the power of death might be undone. “For as in Adam we all die, so also in Christ we shall all be made alive.” For if he had not suffered humanly for us, neither would he have worked divinely what was for our salvation. For he is said first to have died as man, and after this to have come back to life because he is God by nature. If, then, he did not suffer, by dying in the flesh, according to the Scriptures, neither was he made alive in the spirit, that is, he did not come back to life. And if this is true, our faith is vain; we are still in our sins. For we have been baptized into his death, in the words of the blessed Paul, and we have received the forgiveness of sins through his blood. But if Christ is neither truly Son nor God by nature, but a mere man like us and an instrument of the Godhead, then we have not been saved in God at all, but rather by one of us who died for us and was raised by powers not his own. How then has death still been abolished through Christ? Yet I hear him clearly saying about his own life, “No one takes it from me, but I lay it down of myself. For I have authority to lay it down, and I have authority to take it again.” For the one who knew no death went down with us into death through his own flesh, so that we too might go up with him to life. For he came back to life after despoiling Hades, not as a man like us, but as God in flesh with us and for us. Our nature grew rich in incorruption in him first, and death was crushed when it attacked the body of life like an enemy. For as it conquered in Adam, so it has fallen in Christ. So when he ascended for our sake and on our behalf to the Father and God in heaven, to make heaven a place the people of the earth can walk to, the divine psalmist offered the songs of victory, saying, “God has gone up with a shout, the Lord with the sound of a trumpet. Sing praises to our God, sing praises; sing praises to our King, sing praises; sing praises with understanding. God has reigned over the nations.” And the blessed Paul too said of him somewhere, “He who descended is the very one who also ascended far above the heavens, so that he might fill all things.”
Since, then, he is truly God and King by nature, and the one crucified has been called the Lord of glory, how could anyone hesitate to call the holy Virgin Mother of God? Worship him as one, not dividing him into two after the union. Then the senseless Jew will laugh in vain; then he will be in truth a slayer of the Lord, and he will be convicted of having sinned not against one of us, but against Christ himself, the Saviour of all. And he will hear: “Woe, sinful nation, a people full of sins, an evil seed, lawless sons! You have forsaken the Lord and provoked the Holy One of Israel to anger.” And the children of the Greeks will in no way find fault with the faith of the Christians. For we have not worshipped a mere man, God forbid, but rather the one who is God by nature, not ignorant of his glory, even though he became like us, remaining what he was, that is, God. Through him and with him be glory to God the Father with the holy and life-giving Spirit, to the ages of ages. Amen.
Chapter 2
2PG 77 77:39
Τῷ εὐλαβεστάτῳ καὶ θεοφιλεστάτῳ ἐπισκόπῳ συλλειτουργῷ Νεστορίῳ, Κύριλλος ἐπίσκοπος ἐν Κυρίῳ χαίρειν. ῎Ανδρες αἰδέσιμοι, καὶ πίστεως ἄξιοι παραγεγό νασιν ἐν ᾿Αλεξανδρείᾳ · εἶτα μετέδοσαν ὡσανεὶ καὶ τῆς σῆς θεοσεβείας ἀγανακτούσης σφόδρα, καὶ πάντα κάλων κινούσης εἰς τὸ λυπεῖν ἐμέ. Βουλομένῳ δὲ μοι τῆς σῆς θεοσεβείας τὴν λύπην ἀναμαθεῖν, ἔφασαν ὅτι τὴν πρὸς μοναστὰς ἁγίους γενομένην ἐπιστολὴν περιφέρουσί τινες τῶν ἀπὸ τῆς ᾿Αλεξανδρείας, καὶ ἡ τοῦ μίσους ἀφορμὴ καὶ τῆς ἀηδίας αὕτη γέγονε. Τεθαύμακα τοίνυν, εἰ μὴ ἐκεῖνο μᾶλλον ἡ σὴ θεοσέβεια καθ' ἑαυτὴν ἐλογίσατο· οὐ γὰρ πρότερον ἐμῆς γραφείσης ἐπιστολῆς, ὁ ἐπὶ τῇ πίστει γέγονε θόρυβος, ἀλλ᾽ ἢ εἰρημένων τινῶν παρὰ τῆς σῆς θεοσεβείας, ἢ καὶ μή. Πλὴν χαρτίων, ἤγουν ἐξηγήσεων περιφερο μένων, κάμνομεν ἡμεῖς, ἐπανορθοῦν θέλοντες τοὺς διεστραμμένους. Ἐγγὺς γὰρ γεγόνασί τινες τοῦ μὴ ἀνέχεσθαι λοιπὸν ὁμολογεῖν, ὅτι Θεὸς ἐστιν ὁ Χριστός· ὄργανον δὲ μᾶλλον καὶ ἐργαλεῖον θεότητος, καὶ ἄνθρωπος θεοφόρος. Καὶ τί γὰρ οὐχὶ τῶν τοιούτων ἐπέκεινα; ὧν οὖν ἄρα τὸ χαλεπαίνειν ἡμῶν, ἐφ' οἷς εἴρηκεν ἢ οὐκ εἴρηκεν ἡ σὴ θεοσέβεια· τοῖς γὰρ περιφερομένοις χαρτίοις οὐ σφόδρα πιστεύω. Πῶς οὖν ἔνι · σιωπῆσαι, πίστεως ἀδικουμένης, καὶ τοσούτων διεστραμμένων; Η οὐ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ; οὐκ ἀπολογησόμεθα δὲ τῆς ἀκαίρου σιωπῆς ἕνεκα, καίτοι γε τεταγμένοι παρ' αὐτοῦ πρὸς τὸ λέγειν ἃ δεῖ; Τί δὲ ποιήσω νῦν; Δεῖ γάρ με βουλεύσασθαι μετὰ τῆς σῆς θεοσεβείας, μηνύοντος τοῦ εὐλαβεστάτου καὶ θεοφιλεστάτου τῆς Ῥώμης ἐπισκόπου Κελεστίνου, καὶ τῶν σὺν αὐτῷ θεοφιλεστάτων ἐπισκόπων, περὶ τῶν ἀπενεχθέντων, οὐκ οἶδ' ὅπως, ἐκεῖ χαρτίων, πότερόν ποτε τῆς σῆς θεοσεβείας, ἢ μή. Γράφουσι γὰρ ὡς πάνυ σκανδαλισθέντες. Πῶς δὲ τοὺς ἀπὸ τῆς ἀνατολῆς ἐκ πασῶν τῶν Ἐχκλησιῶν ἐρχομένους θεραπεύσομεν, καὶ τῶν χαρτίων καταγογγύζοντας; Ἢ τάχα που νομίζει ἡ σὴ θεοσέβεια ὅτι μικρὸς ταῖς Ἐκκλησίαις ἀνεφύη θόρυβος ἐκ τῶν τοιούτων ὁμιλιῶν; Πάντες ἐσμὲν ἐν ἀγῶσι καὶ πόνοις, τοὺς ἔτερα φρονεῖν, εὐκ οἶδ᾽ ὅπως, ἀναπεπεισμένους μεθιστάντες εἰς τὸ ἀληθέςι Ὅτε τοίνυν τὴν ἀνάγκην ἅπασι τοῦ γογγύζειν ὑπενεγκοῦσα ἡ σὴ θεοσέβειά ἐστι, πῶς αἰτιᾶται δικαίως; Τί ὁ δὲ μου καὶ μάτην καταβοᾷ; Καὶ οὐχὶ μᾶλλον ἐπανορθοῖ τὸν ἑαυτῆς λόγον, ἵνα παύσῃ σκάνδαλον οἰκουμενικόν; · Εἰ γὰρ καὶ παρεῤῥύη λόγος, ὡς ἐπὶ λαοῦ τρέχων, ἀλλ᾽ ἐπανορθούσθω ταῖς ἐπισκέψεσι, καὶ λέξιν χαρίσάσθαι τοῖς σκανδαλιζομένοις καταξίωσον, Θεοτόκον ὀνομάζων τὴν ἁγίαν Παρθένον· ἵνα θεραπεύσαντες τοὺς λελυπημένους, καὶ ὀρθὴν παρὰ πᾶσι δόξαν ἔχοντες, ἐν εἰρήνῃ καὶ ὁμοψυχίᾳ τῶν λαῶν τὰς συνἀξεις ἐπιτελῶμεν. Ὅτι δὲ ὑπὲρ τῆς εἰς Χριστὸν πίστεως πάντα ἕτοιμοὶ παθεῖν ἐσμεν, καὶ δεσμωτηρίων εἰς πεῖραν ἐλθεῖν, καὶ αὐτοῦ τοῦ θανάτου, μὴ ἀμφιβαλλέτω ἡ σὴ θεασέβεια. Ἐπ᾿ ἀληθείας δὲ λέγω ὅτι, καὶ περιόντος ἔτι τοῦ τῆς μακαρίας μνήμης Αττικοῦ, συντέθειταί μοι βιβλίον περὶ τῆς ἁγίας καὶ ὁμοουσίου Τριάδος, ἐν ᾧ καὶ λόγος περὶ τῆς ἐνανθρω. πήσεως τοῦ Μονογενοῦς, οἷς νῦν γέγραφα συνῳδὸς, καὶ ὑπανέγνωμεν αὐτῷ ὁ καὶ ἐπισκόποις, καὶ κληρικοῖς, καὶ τοῖς φιλακροάμοσι τῶν λαῶν· ἐκδέδωκα δὲ τέως οὐδενί. Εἰκὸς οὖν, ἐκδοθέντος τοῦ λόγου, πάλιν ἐγκαλεῖσθαί με, ὅτι καὶ πρὸ τῆς χειροτονίας τῆς σῆς θεοσεβείας συντέθειται · τὸ λογίδιον.
Tǭ eulabestatǭ kai theophilestatǭ episkopǭ sylleitourgǭ Nestoriǭ, Kyrillos episkopos en Kyriǭ chairein. ᾿Andres aidesimoi, kai pisteōs axioi paragego nasin en ᾿Alexandreią ; eita metedosan hōsanei kai tēs sēs theosebeias aganaktousēs sphodra, kai panta kalōn kinousēs eis to lypein eme. Boulomenǭ de moi tēs sēs theosebeias tēn lypēn anamathein, ephasan hoti tēn pros monastas hagious genomenēn epistolēn peripherousi tines tōn apo tēs ᾿Alexandreias, kai hē tou misous aphormē kai tēs aēdias hautē gegone. Tethaumaka toinyn, ei mē ekeino mallon hē sē theosebeia kath' heautēn elogisato; ou gar proteron emēs grapheisēs epistolēs, ho epi tę̄ pistei gegone thorybos, all᾽ ē eirēmenōn tinōn para tēs sēs theosebeias, ē kai mē. Plēn chartiōn, ēgoun exēgēseōn periphero menōn, kamnomen hēmeis, epanorthoun thelontes tous diestrammenous. Engys gar gegonasi tines tou mē anechesthai loipon homologein, hoti Theos estin ho Christos; organon de mallon kai ergaleion theotētos, kai anthrōpos theophoros. Kai ti gar ouchi tōn toioutōn epekeina? hōn oun ara to chalepainein hēmōn, eph' hois eirēken ē ouk eirēken hē sē theosebeia; tois gar peripheromenois chartiois ou sphodra pisteuō. Pōs oun eni ; siōpēsai, pisteōs adikoumenēs, kai tosoutōn diestrammenōn? Ē ou parastēsometha tǭ bēmati tou Christou? ouk apologēsometha de tēs akairou siōpēs heneka, kaitoi ge tetagmenoi par' autou pros to legein ha dei? Ti de poiēsō nyn? Dei gar me bouleusasthai meta tēs sēs theosebeias, mēnyontos tou eulabestatou kai theophilestatou tēs Rhōmēs episkopou Kelestinou, kai tōn syn autǭ theophilestatōn episkopōn, peri tōn apenechthentōn, ouk oid' hopōs, ekei chartiōn, poteron pote tēs sēs theosebeias, ē mē. Graphousi gar hōs pany skandalisthentes. Pōs de tous apo tēs anatolēs ek pasōn tōn Echklēsiōn erchomenous therapeusomen, kai tōn chartiōn katagongyzontas? Ē tacha pou nomizei hē sē theosebeia hoti mikros tais Ekklēsiais anephyē thorybos ek tōn toioutōn homiliōn? Pantes esmen en agōsi kai ponois, tous etera phronein, euk oid᾽ hopōs, anapepeismenous methistantes eis to alēthesi Hote toinyn tēn anankēn hapasi tou gongyzein hypenenkousa hē sē theosebeia esti, pōs aitiatai dikaiōs? Ti ho de mou kai matēn kataboą? Kai ouchi mallon epanorthoi ton heautēs logon, hina pausę̄ skandalon oikoumenikon? ; Ei gar kai parerrhyē logos, hōs epi laou trechōn, all᾽ epanorthousthō tais episkepsesi, kai lexin charisasthai tois skandalizomenois kataxiōson, Theotokon onomazōn tēn hagian Parthenon; hina therapeusantes tous lelypēmenous, kai orthēn para pasi doxan echontes, en eirēnę̄ kai homopsychią tōn laōn tas synaxeis epitelōmen. Hoti de hyper tēs eis Christon pisteōs panta hetoimoi pathein esmen, kai desmōtēriōn eis peiran elthein, kai autou tou thanatou, mē amphiballetō hē sē theasebeia. Ep᾿ alētheias de legō hoti, kai periontos eti tou tēs makarias mnēmēs Attikou, syntetheitai moi biblion peri tēs hagias kai homoousiou Triados, en hǭ kai logos peri tēs enanthrō. pēseōs tou Monogenous, hois nyn gegrapha synǭdos, kai hypanegnōmen autǭ ho kai episkopois, kai klērikois, kai tois philakroamosi tōn laōn; ekdedōka de teōs oudeni. Eikos oun, ekdothentos tou logou, palin enkaleisthai me, hoti kai pro tēs cheirotonias tēs sēs theosebeias syntetheitai ; to logidion.
Cyril, bishop, to the most reverent and most God-beloved bishop and fellow minister Nestorius: greeting in the Lord.
Respected and trustworthy men have come to Alexandria and reported that your Reverence is very angry and is moving every rope to cause me grief. When I wished to learn the cause of your Reverence's grief, they said that some people from Alexandria are circulating the letter written to the holy monks, and that this has become the occasion of your hatred and displeasure. I am surprised, then, that your Reverence did not rather consider this for yourself: the disturbance over the faith did not arise first because of my letter, but because of certain things said, or perhaps not said, by your Reverence. In any case, since papers, that is, expositions, are being circulated, we are hard at work, wishing to set right those who have been perverted. For some have come close to refusing any longer to confess that Christ is God, calling him rather an instrument and tool of the Godhead, and a God-bearing man. And what is there beyond such things? That is the reason for our distress, whether your Reverence said these things or not; for I do not altogether trust the papers that are circulating. How, then, can one keep silent when the faith is being wronged and so many have been perverted? Shall we not stand before the judgement seat of Christ? Shall we not have to give account for an untimely silence, though we were appointed by him to say what must be said?
What am I to do now? I must take counsel with your Reverence, since the most reverent and God-beloved bishop of Rome, Celestine, and the most God-beloved bishops with him have informed me about the papers that were somehow carried there, asking whether they are your Reverence's or not; for they write as men greatly scandalized. And how shall we satisfy those who come from all the churches of the East and grumble against the papers? Or does your Reverence perhaps think that only a small disturbance has sprung up in the churches from such homilies? We are all in struggles and labours, bringing back to the truth those who have somehow been persuaded to think otherwise. Since, then, it is your Reverence who has given everyone occasion to grumble, how can you justly accuse us? Why do you cry out against me in vain, and not rather correct your own language, so as to put an end to a scandal that fills the world? For even if a word slipped out, as happens when one speaks to a congregation, let it be corrected by reflection; and be so good as to grant a single word to those who are scandalized, naming the holy Virgin Mother of God, so that, having healed those who are grieved and having a right reputation among all, we may celebrate the assemblies of the people in peace and harmony. And let your Reverence not doubt that for the faith in Christ we are ready to suffer anything, to experience prisons and even death itself.
I say in truth that while Atticus of blessed memory was still living I composed a book on the holy and consubstantial Trinity, which includes a discourse on the incarnation of the Only-begotten in agreement with what I have now written; and I read it to him, and to bishops, clergy, and those of the people who love to listen. But I have not yet published it to anyone. When the work is published, I shall probably be accused again, because the little treatise was composed even before your Reverence's ordination.
Chapter 3
3PG 77 77:43
Τῷ θεοφιλεστάτῳ καὶ ἁγιωτάτῳ μου συλλειτουργῷ Κυρίλλῳ, Νεστόριος ἐν Κυρίῳ χαίρειν. Οὐδὲν ἐπιεικείας Χριστιανικῆς βιαιότερον. Ὑπὸ ταύτης οὖν νῦν διὰ τοῦ εὐλαβεστάτου πρεσβυτέρου Λάμπωνος, πρὸς τὸ παρὸν βεβιάσμεθα γράμμα, πολλὰ μὲν εἰπόντος ἡμῖν περὶ τῆς σῆς εὐλαβείας, πολλὰ δὲ καὶ ἀκούσαντος · τὸ τελευταῖον οὐκ ἐνδόντος ἡμῖν, ἕως τὸ παρ' ἡμῶν εἰσεπράξατο γράμμα, καὶ τῇ τοῦ ἀνδρὸς νενικήμεθα βίᾳ. Φόβον γὰρ ὁμολογῶ κεκτῆσθαι πολὺν, περὶ πᾶσαν παντὸς ἀνδρὸς Χριστιανικὴν ἐπιείκειαν, ὡς ἐγκαθήμενον αὐτῇ τὸν Θεὸν κεκτημένην. Τὰ μὲν οὖν παρ᾿ ἡμῶν, καίτοι πολλῶν παρὰ τῆς σῆς θεοσεβείας οὐ κατὰ ἀδελφικὴν ἀγάπην (δεῖ γὰρ εἰπεῖν εὐφημότερον) γεγονότων, ἐν μακροθυμίᾳ τε καὶ ἀγάπῃ γραμμάτων προσρητικῇ. Δείξει δὲ ἡ πεῖρα ποταπὸς ἡμῖν ὁ τῆς παρὰ τοῦ εὐλαβεστάτου πρεσβυτέρου Λάμπωνος βίας καρπός. Πᾶσαν τὴν σὺν σοὶ ἀδελφότητα ἐγώ τε καὶ οἱ σὺν ἐμοὶ προσαγορεύομεν.
Tǭ theophilestatǭ kai hagiōtatǭ mou sylleitourgǭ Kyrillǭ, Nestorios en Kyriǭ chairein. Ouden epieikeias Christianikēs biaioteron. Hypo tautēs oun nyn dia tou eulabestatou presbyterou Lampōnos, pros to paron bebiasmetha gramma, polla men eipontos hēmin peri tēs sēs eulabeias, polla de kai akousantos ; to teleutaion ouk endontos hēmin, heōs to par' hēmōn eisepraxato gramma, kai tę̄ tou andros nenikēmetha bią. Phobon gar homologō kektēsthai polyn, peri pasan pantos andros Christianikēn epieikeian, hōs enkathēmenon autę̄ ton Theon kektēmenēn. Ta men oun par᾿ hēmōn, kaitoi pollōn para tēs sēs theosebeias ou kata adelphikēn agapēn (dei gar eipein euphēmoteron) gegonotōn, en makrothymią te kai agapę̄ grammatōn prosrētikę̄. Deixei de hē peira potapos hēmin ho tēs para tou eulabestatou presbyterou Lampōnos bias karpos. Pasan tēn syn soi adelphotēta egō te kai hoi syn emoi prosagoreuomen.
Nestorius to the most God-beloved and most holy fellow minister Cyril: greeting in the Lord.
Nothing is more compelling than Christian gentleness. By it we have now been compelled to write this letter, through the most reverent presbyter Lampon, who said much to us about your Reverence and heard much as well; in the end he would not let us go until he had extracted a letter from us, and we have been overcome by the man's force. For I confess that I hold in great awe all Christian gentleness in anyone, since it has God dwelling in it. As for our part, then, although much has come from your Reverence that was not in keeping with brotherly love (for one must speak with restraint), it is a letter of greeting, written in patience and love. Experience will show what kind of fruit we gain from the force put on us by the most reverent presbyter Lampon. I and those with me greet all the brotherhood with you.
Chapter 4
4PG 77 77:43
Τῷ εὐλαβεστάτῳ καὶ θεοφιλεστάτῳ συλλειτουργῷ Νεστορίῳ, Κύριλλος ἐν Κυρίῳ χαίρειν. Καταφλυαροῦσι μὲν, ὡς ἀκούω ἱ, τινὲς τῆς ἐμῆς ὑπολήψεως ἐπὶ τῆς σῆς θεοσεβείας · καὶ τοῦτο συχνῶς τὰς τῶν ἐν τέλει συνόδους καιροφυλακοῦντες μάλιστα · καὶ τάχα που καὶ τέρπειν οἰόμενοι τὴν σὴν ἀκοὴν, καὶ ἀβουλήτους πέμπουσι φωνὰς, ἠδικημένοι μὲν οὐδὲν, ἐλεγχθέντες δὲ καὶ τοῦτο χρησίμως 8· ὁ μὲν, ὅτι τυφλοὺς ἡδίκει ὰ καὶ πένητας· ὁ δὲ, ὡς μητρὶ ξίφος ἐπανατείνας· ὁ δὲ, θεραπαίνῃ συγκεκλοφὼς χρυσίον ἀλλότριον· καὶ τοιαύτην ἐσχηκὼς ἀεὶ τὴν ὑπόληψιν, ἣν οὐκ ἂν εὔξαιτό τις συμβῆναί τισι καὶ τῶν λίαν ἐχθρῶν. Πλὴν οὐ πολὺς τῶν τοιούτων ὁ λόγος ἐμοὶ, ἵνα μήτε ὑπὲρ τὸν Δεσπότην καὶ διδάσκαλον, μήτε μὴν ὑπὲρ τοὺς πατέρας τὸ τῆς ἐνούσης μοι βραχύτητος ἐκτείνοιμι ἱ μέτρον. Οὐ γὰρ ἐνδέχεται τὰς τῶν φαύλων διαδράναι σκαιότητας, ὡς ἂν ἕλοιτό τις διαβιοῦν. Ἀλλ᾽ ἐκεῖνοι μὲν ἀρᾶς καὶ πικρίας μεστὸν ἔχοντες τὸ στόμα, τῷ πάντων ἀπολογήσονται κριτῇ. Τετράψομαι δὲ πάλιν ἐγὼ πρὸς τὸ ὅτι μάλιστα πρέπον ἐμαυτῷ· καὶ ὑπομνήσω καὶ νῦν, ὡς ἀδελφὸν ἐν Κυρίῳ ἰ, τῆς διδασκαλίας τὸν λόγον, καὶ τὸ ἐπὶ τῇ πίστει φρόνημα μετὰ πάσης ἀσφαλείας ποιεῖσθαι πρὸς τοὺς λαούς· ἐννοεῖν τε, ὅτι τὸ σκανδαλίσαι καὶ μόνον ἕνα τῶν μικρῶν τῶν πιστευόντων εἰς Χριστὸν, ἀφόρητον ἔχει τὴν ἀγανάκτησιν· εἰ δὲ δὴ πληθὺς εἴη τοσαύτη τῶν λελυπημένων, πῶς οὐχἁπάσης εὐτεχνίας ἐν χρεία καθεστήκαμεν, πρός τε τὸ δεῖν ἐμφρόνως πε ριελεῖν τὰ σκάνδαλα, καὶ τὸν ὑγιᾶ τῆς πίστεως κα τευρῦναι λόγον τοῖς ζητοῦσι τὸ ἀληθές; Ἔσται δὲ τοῦτο καὶ μάλα ὀρθῶς, εἰ τοῖς τῶν ἁγίων Πατέρων περιτυγχάνοντες λόγοις, περὶ πολλοῦ τε αὐτοὺς ποιεῖσθαι σπουδάζομεν, καὶ δοκιμάζοντες ἑαυτοὺς, εἰ ἐσμὲν ἐν τῇ πίστει, κατὰ τὸ γεγραμμένον, ταῖς ἐκείνων ὀρθαῖς καὶ ἀνεπιλήπτοις δόξαις τὰς ἐν ἡμῖν ἐννοίας εὖ μάλα συμπλάττομεν. Ἔφη τοίνυν ἡ ἁγία καὶ μεγάλη σύνοδος, αὐτὸν τὸν ἐκ Θεοῦ Πατρὸς κατὰ φύσιν γεννηθέντα Υἱὸν μονογενῆ, τὸν ἐκ Θεοῦ ἀληθινοῦ Θεὸν ἀληθινὸν, τὸ φῶς τὸ ἐκ τοῦ φωτὸς, τὸν δι᾽ οὗ τὰ πάντα πεποίηκεν ὁ Πατὴρ, κατελθεῖν, σαρκωθῆναί τε καὶ ἐνανθρωπῆσαι, παθεῖν, ἀναστῆναι τῇ τρίτῃ ἡμέρᾳ, καὶ ἀνελθεῖν εἰς οὐρανούς. Τούτοις δὲ καὶ ἡμᾶς ἔπεσθαι δεῖ καὶ τοῖς λόγοις καὶ τοῖς δόγμασιν, ἐννοοῦντας, τί τὸ σαρκωθῆναι, καὶ ἐνανθρωπῆσαι δηλοῖ τὸν ἐκ Θεοῦ Λόγον. Οὐ γάρ φαμεν ὅτι ἡ τοῦ Λόγου φύσις μεταποιηθείσα γέγονε σάρξ· ἀλλ᾽ οὐδὲ ὅτι εἰς ὅλον ἄνθρωπον μετεβλήθη, τὸν ἐκ ψυχῆς καὶ σώματος· ἐκεῖνο δὲ μᾶλλον, ὅτι σάρκα ἐμψυχωμένην ψυχῇ λογικῇ ἑνώσας ὁ Λόγος ἑαυτῷ καθ᾽ ὑπόστασιν, ἀφράστως τε καὶ ἀπερινοήτως γέγονεν ἄνθρωπος, καὶ κεχρημάτικεν Υἱὸς ἀνθρώπου, οὐ κατὰ θέλησιν μόνην, ἢ εὐδοκίαν· ἀλλ' οὐδὲ ὡς ἐν προσλήψει προσώπου μόνου· καὶ ὅτι διάφοροι μὲν αἱ πρὸς ἑνότητα τὴν ἀληθινὴν συναχθεῖσαι φύσεις· εἷς δὲ ἐξ ἀμφοτέρων Χριστὸς καὶ Υἱός· οὐχ ὡς τῆς τῶν φύσεων διαφορᾶς ἀνῃρημένης διὰ τὴν ἕνωσιν· ἀποτελεσασῶν δὲ μᾶλλον ἡμῖν τὸν ἕνα Κύριον Ἰησοῦν Χριστὸν καὶ Υἱὸν, θεότητός τε καὶ ἀνθρωπότητος, διὰ τῆς ἀφράστου καὶ ἀποῤῥήτου πρὸς ἑνότητα συνδρομῆς. Οὕτω τε λέγεται, καίτοι πρὸ αἰώνων ἔχων τὴν ὕπαρξιν, καὶ γεννηθεὶς ἐκ Πατρὸς, γεννηθῆναι καὶ κατὰ σάρκα ἐκ γυναικὸς, οὐχ ὡς τῆς θείας αὐτοῦ φύσεως ἀρχὴν τοῦ εἶναι λαβούσης 1 ἐν τῇ ἁγίᾳ Παρθένῳ· οὔτε μὴν δεηθείσης ἀναγκαίως δι' ἑαυτὴν δευ τέρας γεννήσεως, μετὰ τὴν ἐκ Πατρός. Ἔστι γάρ εἰκαῖόν τε ὁμοῦ καὶ ἀμαθὲς τὸν ὑπάρχοντα πρὸ παντὸς αἰῶνος, καὶ συναΐδιον τῷ Πατρὶ, δεῖσθαι λέγειν ἀρχῆς τῆς εἰς τὸ εἶναι δευτέρας. Ἐπειδὴ δὲ δι᾽ ἡμᾶς, καὶ διὰ τὴν ἡμετέραν σωτηρίαν ἑνώσας ἑαυτῷ καθ' ὑπόστασιν τὸ ἀνθρώπινον, προῆλθεν ἐκ γυναικός, ταύτῃ τοι λέγεται γεννηθῆναι σαρκικῶς. Οὐ γὰρ πρῶτον ἄνθρωπος ἐγεννήθη κοινὸς ἐκ τῆς ἁγίας Παρθένου· εἶθ' οὕτω καταπεφοίτηκεν ἐπ᾿ αὐτὸν ὁ Λόγος· ἀλλ᾽ ἐξ αὐτῆς μήτρας ἑνωθεὶς, ὑπομεῖναι λέγεται γέννησιν σαρκικὴν, ὡς τῆς ἰδίας σαρκὸς τὴν γέννησιν οίκειούμενος. Οὕτω φαμὲν αὐτὸν καὶ παθεῖν, καὶ καθάπερ ἔφην ἀρτίως, ἡ σάρξ αὐτοῦ ἐγεύσατο θαἀναστῆναι, οὐχ ὡς τοῦ Θεοῦ Λόγου παθόντος εἰς ἰδίαν φύσιν, ἢ πληγὰς, ἢ διατρήσεις ἤλων, ἤγουν τὰ ἕτερα τῶν τραυμάτων· ἀπαθὲς γὰρ τὸ Θεῖον, ὅτι καὶ ἀσώματον· ἐπειδὴ δὲ τὸ γεγονὸς αὐτοῦ ἴδιον σῶμα πέπονθε ταῦτα, πάλιν αὐτὸς λέγεται παθεῖν ὑπὲρ ἡμῶν. Ἦν γὰρ ὁ ἀπαθὴς ἐν τῷ πάσχοντι σώματι. Κατὰ τὸν ἴσον δὲ τρόπον, καὶ ἐπὶ τοῦ τεθνάναι νοοῦμεν· ἀθάνατος γὰρ κατὰ φύσιν, καὶ ἄφθαρτος, καὶ ζωὴ καὶ ζωοποιός ἐστιν ὁ τοῦ Θεοῦ - Λόγος. Ἐπειδὴ δὲ πάλιν τὸ ἴδιον αὐτοῦ σῶμα χάριτι Θεοῦ, καθά φησιν ὁ Παῦλος, ὑπὲρ παντὸς ἐγεύσατο θανάτου, λέγεται παθεῖν αὐτὸς τὸν ὑπὲρ ἡμῶν θάνατον· οὐχ ὡς εἰς πεῖραν ἐλθὼν τοῦ θανάτου, τό γε ἧκον εἰς τὴν αὐτοῦ φύσιν (ἀποπληξία γὰρ τοῦτο λέγειν ἢ φρονεῖν), ἀλλ᾿ ὅτι, νάτου. Οὕτω καὶ ἐγηγερμένης αὐτοῦ τῆς σαρκὸς, πά· λιν ἡ ἀνάστασις αὐτοῦ λέγεται· οὐχ ὡς πεσόντος εἰς φθοράν· μὴ γένοιτο· ἀλλ᾽ ὅτι τὸ αὐτοῦ πάλιν ἐγήγερται σῶμα. Οὕτω Χριστὸν ἕνα καὶ Κύριον ὁμολογήσομεν· οὐχ ὡς ἄνθρωπον συμπροσκυνοῦντες τῷ Λόγῳ. ἵνα μὴ τομῆς φαντασία παρεισκρίνηται, διὰ τοῦ λέγειν τὸ, σύν· ἀλλ' ὡς ἕνα καὶ τὸν αὐτὸν προσκυ νοῦντες, ὅτι μὴ ἀλλότριον τοῦ Αόγου τὸ σῶμα αὐτοῦ, μεθ' οὗ καὶ αὐτῷ συνεδρεύει τῷ Πατρί· οὐχ ὡς δύο πάλιν συνεδρευόντων υἱῶν, ἀλλ' ὡς ἑνὸς καθ᾿ ἕνωσιν μετὰ τῆς ἰδίας σαρκός. Ἐὰν δὲ τὴν καθ' ὑπόστασιν ἕνωσιν ἢ ὡς ἀνέφικτον ἢ ὡς ἀκαλλῆ παραιτούμεθα, ἐμπίπτομεν εἰς τὸ δύο λέγειν υἱούς. ᾿Ανάγκη γὰρ πᾶσα διορίσαι, καὶ εἰπεῖν τὸν μὲν, ἄνθρωπον ἰδικῶς, τῇ τοῦ Υἱοῦ κλήσει τετιμημένον· ἰδικῶς δὲ πάλιν, τὸν ἐκ Θεοῦ Λόγον, υἱότητος ὄνομά τε καὶ χρῆμα ἔχοντα φυσικῶς. Οὐ διαιρετέον τοιγαροῦν εἰς υἱοὺς δύο, τὸν ἕνα Κύριον Ἰησοῦν Χριστόν. Ωφέλησε κατ' οὐδένα – τρόπον τὸν ὀρθὸν τῆς πίστεως λόγον εἰς τὸ οὕτως ἔχειν, κἂν εἰ προσώπων ἕνωσιν ἐπιφημίζουσί τινες. Οὐ γὰρ εἴρηκεν ἡ Γραφὴ ὅτι ὁ Λόγος ἀνθρώπου πρόσ ωπον ἥνωσεν ἑαυτῷ, ἀλλ᾽ ὅτι γέγονε σάρξ. Τὸ δὲ σάρκα γενέσθαι τὸν Λόγον, οὐδὲν ἕτερόν ἐστιν, εἰ μὴ ὅτι παραπλησίως ἡμῖν μετέσχεν αἵματος καὶ σαρκός. Ἴδιον δὲ σῶμα τὸ ἡμῶν ἐποιήσατο, καὶ προῆλθεν ἄνθρωπος ἐκ γυναικὸς, οὐκ ἀποβεβληκὼς τὸ εἶναι Θεὸς, καὶ τὸ ἐκ Θεοῦ γεγεννῆσθαι Πατρός· ἀλλὰ καὶ ἐν προσλήψει σαρκὸς μεμενηκὼς ὅπερ ἦν. Τοῦτο ) πρεσβεύει πανταχοῦ τῆς ἀκριβοῦς πίστεως ὁ λόγος· οὕτως εὑρήσομεν τοὺς ἁγίους πεφρονηκότας Πατέρας· οὕτω τεθαρσήκασι Θεοτόκον εἰπεῖν τὴν ἁγίαν Παρθένον· οὐχ ὡς τῆς τοῦ Λόγου φύσεως, ἤτοι τῆς θεότητος αὐτοῦ τὴν ἀρχὴν τοῦ εἶναι λαβούσης ἐκ τῆς ἁγίας Παρθένου· ἀλλ' ὡς γεννηθέντος ἐξ αὐτῆς τοῦ ἁγίου σώματος, ψυχωθέντος τε λογικῶς, ᾧ καὶ καθ' ὑπόστασιν ἑνωθεὶς ὁ Λόγος, γεγεννῆσθαι λέγεται κατὰ σάρκα. Ταῦτα καὶ νῦν ὡς ἐξ ἀγάπης τῆς ἐν Χριστῷ γράφω, παρακαλῶν ὡς ἀδελφὸν, καὶ διαμαρτυρόμενος ἐνώπιον τοῦ Θεοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων αὐτοῦ, ταῦτα μεθ᾽ ἡμῶν καὶ φρονεῖν καὶ διδάσκειν· ἵνα σωζηται τῶν Ἐκκλησιῶν ἡ εἰρήνη, καὶ τῆς ὁμονοίας καὶ ἀγάπης ὁ σύνδεσμος ἀῤῥαγὴς διαμένοι τοῖς ἱερεῦσι τοῦ Θεοῦ. Πρόσειπε τὴν παρὰ σοὶ ἀδελφότητα. Σὲ ἡ σὺν ἡμῖν ἐν Κυρίῳ προσαγορεύει.
Tǭ eulabestatǭ kai theophilestatǭ sylleitourgǭ Nestoriǭ, Kyrillos en Kyriǭ chairein. Kataphlyarousi men, hōs akouō hi, tines tēs emēs hypolēpseōs epi tēs sēs theosebeias ; kai touto sychnōs tas tōn en telei synodous kairophylakountes malista ; kai tacha pou kai terpein oiomenoi tēn sēn akoēn, kai aboulētous pempousi phōnas, ēdikēmenoi men ouden, elenchthentes de kai touto chrēsimōs 8; ho men, hoti typhlous hēdikei a kai penētas; ho de, hōs mētri xiphos epanateinas; ho de, therapainę̄ synkeklophōs chrysion allotrion; kai toiautēn eschēkōs aei tēn hypolēpsin, hēn ouk an euxaito tis symbēnai tisi kai tōn lian echthrōn. Plēn ou polys tōn toioutōn ho logos emoi, hina mēte hyper ton Despotēn kai didaskalon, mēte mēn hyper tous pateras to tēs enousēs moi brachytētos ekteinoimi hi metron. Ou gar endechetai tas tōn phaulōn diadranai skaiotētas, hōs an heloito tis diabioun. All᾽ ekeinoi men aras kai pikrias meston echontes to stoma, tǭ pantōn apologēsontai kritę̄. Tetrapsomai de palin egō pros to hoti malista prepon emautǭ; kai hypomnēsō kai nyn, hōs adelphon en Kyriǭ i, tēs didaskalias ton logon, kai to epi tę̄ pistei phronēma meta pasēs asphaleias poieisthai pros tous laous; ennoein te, hoti to skandalisai kai monon hena tōn mikrōn tōn pisteuontōn eis Christon, aphorēton echei tēn aganaktēsin; ei de dē plēthys eiē tosautē tōn lelypēmenōn, pōs ouchapasēs eutechnias en chreia kathestēkamen, pros te to dein emphronōs pe rielein ta skandala, kai ton hygia tēs pisteōs ka teurynai logon tois zētousi to alēthes? Estai de touto kai mala orthōs, ei tois tōn hagiōn Paterōn peritynchanontes logois, peri pollou te autous poieisthai spoudazomen, kai dokimazontes heautous, ei esmen en tę̄ pistei, kata to gegrammenon, tais ekeinōn orthais kai anepilēptois doxais tas en hēmin ennoias eu mala symplattomen. Ephē toinyn hē hagia kai megalē synodos, auton ton ek Theou Patros kata physin gennēthenta Huion monogenē, ton ek Theou alēthinou Theon alēthinon, to phōs to ek tou phōtos, ton di᾽ hou ta panta pepoiēken ho Patēr, katelthein, sarkōthēnai te kai enanthrōpēsai, pathein, anastēnai tę̄ tritę̄ hēmerą, kai anelthein eis ouranous. Toutois de kai hēmas epesthai dei kai tois logois kai tois dogmasin, ennoountas, ti to sarkōthēnai, kai enanthrōpēsai dēloi ton ek Theou Logon. Ou gar phamen hoti hē tou Logou physis metapoiētheisa gegone sarx; all᾽ oude hoti eis holon anthrōpon meteblēthē, ton ek psychēs kai sōmatos; ekeino de mallon, hoti sarka empsychōmenēn psychę̄ logikę̄ henōsas ho Logos heautǭ kath᾽ hypostasin, aphrastōs te kai aperinoētōs gegonen anthrōpos, kai kechrēmatiken Huios anthrōpou, ou kata thelēsin monēn, ē eudokian; all' oude hōs en proslēpsei prosōpou monou; kai hoti diaphoroi men hai pros henotēta tēn alēthinēn synachtheisai physeis; heis de ex amphoterōn Christos kai Huios; ouch hōs tēs tōn physeōn diaphoras anę̄rēmenēs dia tēn henōsin; apotelesasōn de mallon hēmin ton hena Kyrion Iēsoun Christon kai Huion, theotētos te kai anthrōpotētos, dia tēs aphrastou kai aporrhētou pros henotēta syndromēs. Houtō te legetai, kaitoi pro aiōnōn echōn tēn hyparxin, kai gennētheis ek Patros, gennēthēnai kai kata sarka ek gynaikos, ouch hōs tēs theias autou physeōs archēn tou einai labousēs 1 en tę̄ hagią Parthenǭ; oute mēn deētheisēs anankaiōs di' heautēn deu teras gennēseōs, meta tēn ek Patros. Esti gar eikaion te homou kai amathes ton hyparchonta pro pantos aiōnos, kai synaïdion tǭ Patri, deisthai legein archēs tēs eis to einai deuteras. Epeidē de di᾽ hēmas, kai dia tēn hēmeteran sōtērian henōsas heautǭ kath' hypostasin to anthrōpinon, proēlthen ek gynaikos, tautę̄ toi legetai gennēthēnai sarkikōs. Ou gar prōton anthrōpos egennēthē koinos ek tēs hagias Parthenou; eith' houtō katapephoitēken ep᾿ auton ho Logos; all᾽ ex autēs mētras henōtheis, hypomeinai legetai gennēsin sarkikēn, hōs tēs idias sarkos tēn gennēsin oikeioumenos. Houtō phamen auton kai pathein, kai kathaper ephēn artiōs, hē sarx autou egeusato thaanastēnai, ouch hōs tou Theou Logou pathontos eis idian physin, ē plēgas, ē diatrēseis ēlōn, ēgoun ta hetera tōn traumatōn; apathes gar to Theion, hoti kai asōmaton; epeidē de to gegonos autou idion sōma peponthe tauta, palin autos legetai pathein hyper hēmōn. Ēn gar ho apathēs en tǭ paschonti sōmati. Kata ton ison de tropon, kai epi tou tethnanai nooumen; athanatos gar kata physin, kai aphthartos, kai zōē kai zōopoios estin ho tou Theou - Logos. Epeidē de palin to idion autou sōma chariti Theou, katha phēsin ho Paulos, hyper pantos egeusato thanatou, legetai pathein autos ton hyper hēmōn thanaton; ouch hōs eis peiran elthōn tou thanatou, to ge hēkon eis tēn autou physin (apoplēxia gar touto legein ē phronein), all᾿ hoti, natou. Houtō kai egēgermenēs autou tēs sarkos, pa; lin hē anastasis autou legetai; ouch hōs pesontos eis phthoran; mē genoito; all᾽ hoti to autou palin egēgertai sōma. Houtō Christon hena kai Kyrion homologēsomen; ouch hōs anthrōpon symproskynountes tǭ Logǭ. hina mē tomēs phantasia pareiskrinētai, dia tou legein to, syn; all' hōs hena kai ton auton prosky nountes, hoti mē allotrion tou Aogou to sōma autou, meth' hou kai autǭ synedreuei tǭ Patri; ouch hōs dyo palin synedreuontōn huiōn, all' hōs henos kath᾿ henōsin meta tēs idias sarkos. Ean de tēn kath' hypostasin henōsin ē hōs anephikton ē hōs akallē paraitoumetha, empiptomen eis to dyo legein huious. ᾿Anankē gar pasa diorisai, kai eipein ton men, anthrōpon idikōs, tę̄ tou Huiou klēsei tetimēmenon; idikōs de palin, ton ek Theou Logon, huiotētos onoma te kai chrēma echonta physikōs. Ou diaireteon toigaroun eis huious dyo, ton hena Kyrion Iēsoun Christon. Ōphelēse kat' oudena – tropon ton orthon tēs pisteōs logon eis to houtōs echein, kan ei prosōpōn henōsin epiphēmizousi tines. Ou gar eirēken hē Graphē hoti ho Logos anthrōpou pros ōpon hēnōsen heautǭ, all᾽ hoti gegone sarx. To de sarka genesthai ton Logon, ouden heteron estin, ei mē hoti paraplēsiōs hēmin meteschen haimatos kai sarkos. Idion de sōma to hēmōn epoiēsato, kai proēlthen anthrōpos ek gynaikos, ouk apobeblēkōs to einai Theos, kai to ek Theou gegennēsthai Patros; alla kai en proslēpsei sarkos memenēkōs hoper ēn. Touto ) presbeuei pantachou tēs akribous pisteōs ho logos; houtōs heurēsomen tous hagious pephronēkotas Pateras; houtō tetharsēkasi Theotokon eipein tēn hagian Parthenon; ouch hōs tēs tou Logou physeōs, ētoi tēs theotētos autou tēn archēn tou einai labousēs ek tēs hagias Parthenou; all' hōs gennēthentos ex autēs tou hagiou sōmatos, psychōthentos te logikōs, hǭ kai kath' hypostasin henōtheis ho Logos, gegennēsthai legetai kata sarka. Tauta kai nyn hōs ex agapēs tēs en Christǭ graphō, parakalōn hōs adelphon, kai diamartyromenos enōpion tou Theou kai tōn eklektōn angelōn autou, tauta meth᾽ hēmōn kai phronein kai didaskein; hina sōzētai tōn Ekklēsiōn hē eirēnē, kai tēs homonoias kai agapēs ho syndesmos arrhagēs diamenoi tois hiereusi tou Theou. Proseipe tēn para soi adelphotēta. Se hē syn hēmin en Kyriǭ prosagoreuei.
Cyril to the most reverent and most God-beloved fellow minister Nestorius: greeting in the Lord.
Some people, I hear, are prattling against my reputation before your Reverence, and doing so often, watching especially for the gatherings of those in authority; perhaps they even think they are pleasing your ears, and they send out unwelcome words. They have not been wronged at all; they were convicted, and that usefully: one because he wronged the blind and the poor; another because he raised a sword against his mother; another because he stole someone else's gold together with a maidservant, and has always had such a reputation as one would not wish to befall even one's worst enemies. But I take little account of such men, so as not to stretch the measure of my littleness beyond the Master and Teacher, or even beyond the fathers. For it is not possible, however one chooses to live, to escape the perversities of wicked men. They, having their mouths full of cursing and bitterness, will give account to the Judge of all. I, however, shall turn again to what most befits me, and shall remind you now too, as a brother in the Lord, to present the word of teaching and the doctrine of the faith to the people with all exactness, and to bear in mind that to scandalize even one of the little ones who believe in Christ brings unbearable anger. And if the number of those who are grieved is so great, do we not stand in need of all skill, both to remove the scandals wisely and to open up the sound word of the faith to those who seek the truth? This will be done quite rightly if, when we come across the words of the holy fathers, we are eager to hold them in high regard, and, examining ourselves whether we are in the faith, as it is written, we shape our own thoughts thoroughly to their right and blameless opinions.
The holy and great synod, then, said that the very Only-begotten Son, begotten by nature from God the Father, true God from true God, the light from the light, through whom the Father made all things, came down, was made flesh and became man, suffered, rose on the third day, and went up into the heavens. We too must follow these words and doctrines, considering what is meant by saying that the Word from God was made flesh and became man. For we do not say that the nature of the Word was changed and became flesh, nor that it was transformed into a whole man made of soul and body. Rather, we say that the Word, having united to himself according to hypostasis flesh animated by a rational soul, became man in an ineffable and incomprehensible way, and was called Son of Man, not by will or good pleasure alone, nor by the assumption of a person alone; and that the natures brought together into a true unity are different, but from both is one Christ and Son: not as though the difference of the natures were abolished by the union, but rather the Godhead and the manhood together have completed for us the one Lord Jesus Christ and Son, through their ineffable and inexpressible concurrence into unity. Thus he who had existence before the ages and was begotten of the Father is said to have been born also according to the flesh of a woman: not as though his divine nature received a beginning of being in the holy Virgin, nor as though it necessarily needed for its own sake a second birth after the one from the Father; for it is both idle and ignorant to say that he who exists before every age and is co-eternal with the Father needs a second beginning of existence. But since, for us and for our salvation, having united to himself according to hypostasis what is human, he came forth of a woman, for this reason he is said to have been born according to the flesh. For it was not that an ordinary man was first born of the holy Virgin and then the Word came down upon him; rather, having been united from the womb itself, he is said to have undergone a birth according to the flesh, making his own the birth of his own flesh.
In this way we say that he both suffered and rose again: not as though God the Word suffered in his own nature blows, or the piercing of nails, or the other wounds, for the divine is impassible because it is also incorporeal; but since the body that became his own suffered these things, he himself is again said to have suffered for us; for the impassible one was in the suffering body. In the same way we understand his dying. For the Word of God is by nature immortal and incorruptible, life and life-giving. But since his own body, by the grace of God, as Paul says, tasted death for everyone, he himself is said to have suffered death for us: not as though he came to experience death as far as his own nature is concerned (to say or think this is madness), but because, as I said just now, his flesh tasted death. So too, when his flesh was raised, it is again called his resurrection, not as though he had fallen into corruption, God forbid, but because his body was raised again.
In this way we shall confess one Christ and Lord, not worshipping a man together with the Word, lest an appearance of division slip in through saying “together with”; but worshipping one and the same, because his body is not foreign to the Word, the body with which he sits beside the Father himself: not again as though two sons sat beside him, but one, by union, with his own flesh. But if we reject the union according to hypostasis as either impossible or unbecoming, we fall into saying two sons. For it will be wholly necessary to make a distinction and to speak of the one as a man specially honoured with the title of Son, and of the other, again specially, as the Word from God, having both the name and the reality of sonship by nature. The one Lord Jesus Christ, then, must not be divided into two sons. Nor will it in any way help the right account of the faith, even if some speak of a union of persons. For Scripture has not said that the Word united to himself the person of a man, but that he became flesh. And the Word's becoming flesh is nothing else than that he shared in blood and flesh as we do, made our body his own, and came forth a man of a woman, not having cast off being God and having been begotten of God the Father, but remaining what he was even in the assumption of flesh. This is what the account of the exact faith everywhere proclaims; so we shall find that the holy fathers thought; so they made bold to call the holy Virgin Mother of God: not as though the nature of the Word, or his Godhead, received the beginning of its existence from the holy Virgin, but because the holy body, animated with a rational soul, was born of her, to which the Word was united according to hypostasis, and so is said to have been born according to the flesh.
I write these things now too out of the love that is in Christ, exhorting you as a brother and charging you before God and his elect angels to think and teach these things with us, so that the peace of the churches may be preserved and the bond of concord and love may remain unbroken among the priests of God. Greet the brotherhood with you. The brotherhood with us greets you in the Lord.
Chapter 5
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Τῷ εὐλαβεστάτῳ καὶ θεοφιλεστάτῳ συλλειτουργῷ Κυρίλλῳ, Νεστόριος ἐν Κυρίῳ χαίρειν. Τὰς μὲν καθ' ἡμῶν ὕβρεις τῶν θαυμαστῶν σου γραμμάτων ἀφίημι, ὡς μακροθυμίας ἀξίας ἰατρικῆς, καὶ τῆς διὰ τῶν πραγμάτων αὐτῶν κατὰ καιρὸν πρὸς αὐτὰς ἀποκρίσεως. "Ο δέ γε σιωπῆς οὐκ ἀνέχεται, ὡς μέγαν φέρον, εἰ σιγηθείη, τὸν κίνδυνον, τούτου, καθὼς ἂν οἷός τε ὦ, οὐ πρὸς μακρολογίαν ἀποτεινόμενος, ποιήσασθαι πειράσομαι τὴν διήγησιν σύντομον, τὸν τῆς σκοτεινῆς καὶ δυσπέπτου μακρηγορίας ναυτιασμὸν φυλαττόμενος. ῎Αρξομαι δὲ ἀπὸ τῶν πανσόφων τῆς σῆς ἀγάπης φωνῶν, αὐτὰς αὐτολεξεί παραθείς. Τίνες τοίνυν αἱ τῆς θαυμαστῆς σου τῶν γραμμάτων διδασκαλίας φωναί; Ἡ ἁγία φησὶ καὶ μεγάλη σύνοδος αὐτὸν τὸν ἐκ Θεοῦ Πατρὸς κατὰ φύσιν γεννηθέντα Υἱὸν μονογενῆ, τὸν ἐκ Θεοῦ ἀληθινοῦ Θεὸν ἀληθινὸν, τὸ φῶς τὸ ἐκ τοῦ φωτὸς, τὸν δι οὗ τὰ πάντα πεποίηκεν ὁ Πατήρ, κατελθεῖν, σαρκωθῆναι, ένανθρωπῆσαι, παθεῖν, ἀναστῆναι. Ταῦτα τῆς σῆς θεοσεβείας τὰ ῥήματα· καὶ γνωρίζεις ἴσως τὰ σά. "Ακουε δὲ καὶ τὰ ὁ παρ᾿ ἡμῶν, ἀδελφικὴν ὑπὲρ εὐσεβείας παραίνεσιν, καὶ ἦν ὁ μέγας ἐκεῖνος Παῦλος τῷ φιλουμένῳ παρ' αὐτοῦ Τιμοθέῳ διεμαρτύρατο· « Πρόσ εχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδαχῇ τοῦτο γὰρ ποιῶν, καὶ σεαυτὸν σώσεις, καὶ τοὺς ἀκούοντάς σου. » Τί δέ μοι τὸ « Πρόσεχε» βούλεται; Ὅτι τὴν τῶν ἁγίων ἐκείνων ἐξ ἐπιπολῆς ἀναγινώσκων παράδοσιν, συγγνώμης ἀξίαν ἠγνόησας ἄγνοιαν· παθητὸν αὐτοὺς εἰρηκέναι νομίσας τὸν τῷ Πατρὶ συναΐδιον Λ6γον. Ἔγκυψον δὲ, εἰ δοκεῖ, τοῖς ῥητοῖς ἀκριβέστερον· καὶ τὸν θεῖον ἐκεῖνον τῶν Πατέρων εὑρήσεις χορὸν, οὐ τὴν ὁμοούσιον θεότητα παθητὴν εἰρηκότα· οὐδὲ · τήν. πρόσφατον γεννητὴν τὴν τῷ Πατρὶ συναΐδιον· οὐδὲ ἀναστᾶσαν τὴν τὸν λελυμένον ναὸν ἀναστήσασαν. Κἄν μοι τὰς ἀκοὰς εἰς ἀδελφικὴν ἰατρείαν παράσχης, αὐτὰς σοι τὰς τῶν ἁγίων ἐκείνων φωνάς παραθέ μενος, τῆς κατ᾿ ἐκείνων ἀπαλλάξω συκοφαντίας, καὶ τῆς κατὰ τῶν θείων Γραφῶν, δι' ἐκείνων. Πιστεύομεν τοίνυν εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ. Σκόπησον ὅπως, τὸ, Κώ ριος, Ἰησοῦς, Χριστὸς, καὶ Μονογενὴς, καὶ Υἱὸς πρότερον θέντες, τὰ κοινὰ τῆς θεότητος καὶ τῆς ἀνθρωπότητος, ὡς θεμελίους, ὀνόματα, τότε τὴν τῆς ἐνανθρωπήσεως, καὶ τοῦ πάθους, καὶ τῆς ἀναστάσεως ἑποικοδομοῦσι παράδοσιν, ἵνα τῶν ὀνομάτων τῶν φύσεων ἑκατέρων 4 κοινῶν τινων σημαντικῶν προκειμένων, μήτε τὰ τῆς υἱότητος καὶ κυριότητος τέμνηται, μήτε τὰ τῶν φύσεων ἐν τῷ τῆς υἱότητος μοναδικῷ συγχύσεως ἀφανισμῷ κινδυνεύῃ. Τούτου γὰρ αὐτὸς - παιδευτὴς ὁ Παῦλος γεγένηται, ὃς τῆς ἐναντ θρωπήσεως τῆς θείας τὴν μνήμην ποιούμενος, καὶ μέλλων τὰ τοῦ πάθους ἐπάγειν, πρότερον θεὶς τὸ, Χριστὸς, τὸ κοινὸν τῶν δύο, ὡς μικρῷ πρότερον ἔφην, τῶν φύσεων ὄνομα, προσάγει τὸν λόγον ἀμφοτέραις πρεπώδη ταῖς φύσεσι. Τί γάρ φησι; « Τοῦτο φρονεί σθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὅς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ἀλλ᾽ (ἵνα μὴ τὰ καθ᾽ ἕκαστον λέγω) ὑπήκοος ἐγένετο μέχρι θανάτου, θανάτου δὲ σταυροῦ. Ἐπειδὴ γὰρ ἔμελλε τοῦ θανάτου μεμνῆσθαι, ἵνα μὴ τὸν Θεὸν Λόγον ἐντεῦθέν τις παθητὸν ὑπολάβῃ, τίθησι τὸ, Χριστὸς, ὡς τῆς ἀπαθοῦς καὶ παθητῆς οὐσίας ἐν μοναδικῷ προσώπῳ προσηγορίαν σημαντικήν· ὅπως καὶ ἀπαθὴς ὁ Χριστὸς, καὶ παθητὸς ἀκινδύνως καλοῖτο ἀπαθής μὲν θεότητι, παθητὸς δὲ τῇ τοῦ σώματος φύσει. Πολλὰ λέγειν περὶ τούτου δυνάμενος, καὶ πρότερόν γε τὸ, μηδὲ γεννήσεως ἐπὶ τῆς οἰκονομίας, ἀλλ᾽ ἐνανθρωπήσεως τοὺς ἁγίους ἐκείνους μνημονεῦ, σαι Πατέρας, τὴν τῆς βραχυλογίας ἐν προοιμίοις ὑπόσχεσιν χαλινοῦσαν τὸν λόγον αἰσθάνομαι, καὶ πρὸ; τὸ δεύτερον τῆς σῆς ἀγάπης κινοῦσαν κεφάλαιον. Ἐν ᾧ καὶ τὴν τῶν φύσεων ἐπήνουν διαίρεσιν κατὰ τὸν τῆς ἀνθρωπότητος καὶ θεότητος λόγον, καὶ τὴν τούτων εἰς ἑνὸς προσώπου συνάφειαν· καὶ τὸ, τὸν Θεὸν Λόγον δευτέρας ἐκ γυναικὸς μὴ φάσκειν δεδεῆσθαι γεννήσεως· καὶ τὸ πάθους ἀνεπίδεκτον ὁμολογεῖν τὴν θεότητα· ὀρθόδοξα γὰρ, ὡς ἀληθῶς, τὰ τοιαῦτα, καὶ ταῖς τῶν αἱρέσεων πασῶν περὶ τὰς Δεσποτικὰς φύσεις ἐναντία κακοδοξίαις. Τὰ δὲ λοιπὰ εἰ μέν τινα σοφίαν κεκρυμμένην ἐπήγετο ταῖς τῶν ἀναγινωσκόντων ἀκοαῖς ἀκατάληπτον, τῆς σῆς ἐστιν ἀκριβείας εἰδέναι. Ἐμοὶ γοῦν τὰ πρῶτα καταστρέφειν ἐδόκει. Τὸν γὰρ ἐν τοῖς πρώτοις ἀπαθῆ κηρυχθέντα, καὶ δευτέρας γεννήσεως ἄδεκτον, πάλιν παν θητὸν καὶ νεόκτιστον, οὐκ οἶδ᾽ ὅπως, εἰσῆγεν, ὡς τῶν κατὰ φύσιν τῷ Θεῷ Λόγῳ προσόντων, τῇ τοῦ ντοῦ συναφείᾳ διεφθαρμένων, ἢ μικροῦ τινος τοῖς ἀνθρώποις νομιζομένου τὸ τὸν ἀναμάρτητον ναὸν, καὶ τῆς θείας ἀχώριστον φύσεως, τὴν ὑπὲρ ἁμαρτωλῶν γέννησίν τε καὶ τελευτὴν ὑπομεῖναι, ἢ πιστεύεσθαι τῆς Δεσποτικῆς οὐκ ὀφειλομένης ὁ φωνῆς, πρὸς Ἰουδαίους βοώσης· « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. ». Οὐ, Λύσατέ μου τὴν θεότητα, καὶ ἐν τρισὶν ἡμέραις ἐγερθήσεται. Πάλιν πλατῦναι κἀνταῦθα βουλόμενος, τῇ τῆς ἐπαγγελίας ἀναστέλλομαι μνήμῃ. Ῥητέον οὖν ὅμως, βραχυλογίᾳ χρησάμενον. Πανταχοῦ τῆς θείας Γραφῆς, ἡνίκα ἂν μνήμην Βτῆς Δεσποτικῆς οἰκονομίας ποιῆται, γέννησις ἡμῖν καὶ πάθος οὐ τῆς θεότητος, ἀλλὰ τῆς ἀνθρωπότητος τοῦ Χριστοῦ παραδίδοται· ὡς καλεῖσθαι κατὰ ἀκριβεστέραν προσηγορίαν τὴν ἁγίαν Παρθένον Χριστοτόκον, οὐ Θεοτόκον. ῎Ακουε ταῦτά γε τῶν Εὐαγγελίων βοώντων· « Βίβλος, φησὶ, γενέσεως Ἰησοῦ Χριστοῦ, υἱοῦ Δαβίδ, υἱοῦ Ἀβραάμ.» Δῆλον δὲ, ὅτι τοῦ Δαβιδ μἱὸς ὁ Θεὸς Λόγος οὐκ ἦν. Δέχου καὶ ἄλλην, εἰ δοκεῖ, μαρτυρίαν · · Ἰακώβ δὲ ἐγέννησε τὸν Ἰωσὴφ, τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ἰησοῦς, ὁ λεγόμενος Χριστός.» Σκόπει πάλιν ἑτέραν, ἡμῖν διαμαρτυρομένην φωνήν· «Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν. Μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσὴφ, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος ἁγίου.» Κτίσμα δὲ τοῦ Πνεύματος, τίς ἂν ὑπολάβει τὴν τοῦ Μονογενοῦς θεότητα; Τι δεῖ λέγειν τὸ, «ὧν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ; Καὶ πάλιν τὸ, « Σὺν Μαρίᾳ τῇ μητρὶ τοῦ Ἰησοῦ. » Καὶ τὸ· «Τὸ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν ἁγίου. » Καὶ τότε Λαβὲ τὸ παιδίον, καὶ τὴν μητέρα αὐτοῦ, καὶ φεῦγε εἰς Αίγυπτον. » Καὶ τό· «Περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα.» Καὶ τὸ περὶ τοῦ πάθους αὖθις, ὅτι « Ὁ Θεὸς τὸν Υἱὸν αὐτοῦ ἀπέστειλεν κ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρείαν ἐν τῇ σαρκί. » Καὶ πάλιν· « Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν· καὶ, «Χριστοῦ παθώντος σαρκί· · καὶ, « Τοῦτ᾽ ἔστιν (οὐχ ἡ θεότης μου, ἀλλὰ) τὸ σῶμα τὸ ὑπὲρ ὑμῶν κλώμενον εἰς ἄφεσιν ἁμαρτιῶν.» Καὶ μυρίων ἄλλων φωνῶν διαμαρτυρουμένων τῶν ἀνθρώπων τὸ γένος, μὴ τὴν τοῦ Υἱοῦ να μίζειν θεότητα πρόσφατον, ἢ πάθους σωματικοῦ δεκτικὴν, ἀλλὰ τὴν συνημμένην τῇ φύσει τῆς θεότητος σάρκα. Ὅθεν καὶ Κύριον τοῦ Δαβὶδ ἑαυτὸν ὁ Χριστὸς καὶ υἱὸν ὀνομάζει· «Τί γὰρ ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ, φησίν; Τίνος ἐστὶν υἱός; Λέγου. σιν αὐτῷ: Τοῦ Δαβίδ. ᾿Απεκρίθη ὁ Ἰησοῦς, καὶ εἶπεν αὐτοῖς· Πῶς οὖν Δαβὶδ ἐν Πνεύματι Κύριον αὐτὸν καλεῖ, λέγων· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου Κάθου ἐκ δεξιῶν μου;» ὡς Υἱὸς ὧν τοῦ Δαβὶδ πάντως κατὰ σάρκα, κατὰ δὲ τὴν θεότητα Κύριος. Εἶναι μὲν οὖν τῆς Υἱοῦ - θεότητος τὸ σῶμα ναὸν, καὶ ναὸν κατ᾿ ἄκραν τινὰ καὶ θείαν ἡνωμένον συνάφειαν· ὡς οἰκειοῦσθαι τὸ τούτου τὴν τῆς θεότητος φύσιν, ὁμολογεῖσθαι, καλὸν καὶ τῶν εὐαγγελικῶν παραδόσεων ἄξιον. Τὸ δὲ δὴ τῷ τῆς οἰκειότητος προστρίβειν ὀνόματι, καὶ τὰς τῆς συνημμένης σαρκὸς ἰδιότητας, γέννησιν λέγω, καὶ πάθος, καὶ νέκρωσιν, ἢ πλανωμένης ἐστὶν ἀληθῶς καθ' Ἕλληνας, ἀδελφέ, διανοίας, ἢ τὰ τοῦ φρενοβλαβοῦς Ἀπολιναρίου, καὶ Ἀρείου, καὶ τῶν ἄλλων νοσούσης αἱρέσεων· μᾶλλον δὲ, ὅτι κἀκείνων βαρύτερον. Ανάγκη γὰρ τῷ τῆς οἰκειότ τητος τοὺς τοιούτους παρασυρομένους ὀνόματι, καὶ γαλακτοτροφίας κοινωνὸν διὰ τὴν οἰκειότητα τὸν Θεὸν Λόγον ποιεῖν, καὶ τῆς κατὰ μικρὸν αὐξήσεως μέτοχον, καὶ τῆς ἐν τῷ τοῦ πάθους καιρῷ δειλίας τε καὶ βοηθείας ἀγγελικῆς ἐπιδεᾶ Χ. Καὶ σιωπῶ περιτομὴν. καὶ θυσίαν, καὶ ἰδρῶτας, καὶ πεῖναν, καὶ δίψαν, ἃ τῇ σαρκὶ μὲν ὡς δι' ἡμᾶς συμβάντα, προσκυνητῶς συναπτόμενα Ἐπὶ δὲ τῆς θεότητος, ταῦτα καὶ ψευδῆ λαμβανόμενα, καὶ ἡμῖν, ὡς συκοφάνταις, δικαίας κατακρί σεως αἴτια. Αὗται τῶν ἁγίων Πατέρων αἱ παραδό - σεις· ταῦτα τῶν θείων Γραφῶν τὰ παραγγέλματα. Οὕτω τις καὶ τὰ τῆς φιλανθρωπίας τῆς θείας, καὶ τὰ τῆς αὐθεντίας θεολογεῖ· « Ταῦτα μελέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπή φανερὰ ᾗ πᾶσι, καὶ πρὸς πάντας, » καθὰ ὁ Παῦλός φησι. Τῆς δέγε τῶν σκανδαλιζομένων φροντίδος, καλῶς. μὲν ποιεῖς ἀντεχόμενος, καὶ χάρις τῇ τῶν θείων μεριμνητικῇ σου ψυχῇ, καὶ τῶν παρ᾿ ἡμῖν φροντιζούσῃ. Γίνωσκε δὲ πεπλανημένον σαυτὸν ὑπὸ τῶν τῆς σῆς ἴσως διαθέσεως κληρικῶν, ὑπὸ τῶν ἐνταῦθα ἀπὸ τῆς ἁγίας συνόδου καθηρημένων, ὡς τὰ Μανιχαίων φρονούντων. Τὰ γὰρ τῆς Ἑκκλησίας καθ' ἑκάστην προκόπτει, καὶ τὰ τῶν λαῶν ἐν ἐπιδόσει τοσαύτῃ διὰ τὴν τοῦ Θεοῦ· χάριν, ὡς τὰ τοῦ προφήτου, βλέποντας τὰ πλήθη, βοᾷν· «Πλησθήσεται ἡ γῆ τοῦ γνῶναι τὸν Κύριον, ὡς ὕδωρ πολὺ κατακαλύψαι θαλάσσας. » Τὰ τε τῶν βασιλέων ἐν ὑπερβαλλούσῃ χαρᾷ, πεφωτισμένων · τοῦ δόγματος. Καὶ ἵνα συνελὼν ἐπιστεί λω, ἐκείνην ἐπὶ ταῖς θεομάχοις ἀπάσαις αἱρέσεσι, καὶ τῇ τῆς Ἐκκλησίας ὀρθοδοξίᾳ, καθ᾽ ἑκάστην εὔροι τις ἂν παρ' ἡμῖν τὴν φωνὴν πληρουμένην· « οἶκος Σαούλ ἐπορεύετο, καὶ ἠσθένει. Καὶ ὁ οἶκος Δαβὶδ ἐπορεύετο, καὶ ἐκραταιοῦτο.» Ταῦτα παρ' ἡμῶν ὡς ἀδελφῶν πρὸς ἀδελφὸν ὁ συμβουλεύματα. Εἰ δέ τις δοκεῖ φιλονεικεῖν, κεκράξεται καὶ δι' ἡμῶν πρὸς τὸν τοιοῦτον ὁ Παῦλος· « Ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ Ἐκκλησίαι τοῦ Θεοῦ. Πᾶσαν τὴν σὺν σοὶ ἀδελφότητα, ἐγώ τε καὶ οἱ σὺν ἐμοὶ, πλεῖστα προσαγορεύομεν, Ἐῤῥωμένος, καὶ ὑπερευχόμενος ἡμῶν διατελοίης, πάντα μοι τιμιάτατε καὶ θεοφιλέστατε.
Tǭ eulabestatǭ kai theophilestatǭ sylleitourgǭ Kyrillǭ, Nestorios en Kyriǭ chairein. Tas men kath' hēmōn hybreis tōn thaumastōn sou grammatōn aphiēmi, hōs makrothymias axias iatrikēs, kai tēs dia tōn pragmatōn autōn kata kairon pros autas apokriseōs. "O de ge siōpēs ouk anechetai, hōs megan pheron, ei sigētheiē, ton kindynon, toutou, kathōs an hoios te ō, ou pros makrologian apoteinomenos, poiēsasthai peirasomai tēn diēgēsin syntomon, ton tēs skoteinēs kai dyspeptou makrēgorias nautiasmon phylattomenos. ᾿Arxomai de apo tōn pansophōn tēs sēs agapēs phōnōn, autas autolexei paratheis. Tines toinyn hai tēs thaumastēs sou tōn grammatōn didaskalias phōnai? Hē hagia phēsi kai megalē synodos auton ton ek Theou Patros kata physin gennēthenta Huion monogenē, ton ek Theou alēthinou Theon alēthinon, to phōs to ek tou phōtos, ton di hou ta panta pepoiēken ho Patēr, katelthein, sarkōthēnai, enanthrōpēsai, pathein, anastēnai. Tauta tēs sēs theosebeias ta rhēmata; kai gnōrizeis isōs ta sa. "Akoue de kai ta ho par᾿ hēmōn, adelphikēn hyper eusebeias parainesin, kai ēn ho megas ekeinos Paulos tǭ philoumenǭ par' autou Timotheǭ diemartyrato; « Pros eche tę̄ anagnōsei, tę̄ paraklēsei, tę̄ didachę̄ touto gar poiōn, kai seauton sōseis, kai tous akouontas sou. » Ti de moi to « Proseche» bouletai? Hoti tēn tōn hagiōn ekeinōn ex epipolēs anaginōskōn paradosin, syngnōmēs axian ēgnoēsas agnoian; pathēton autous eirēkenai nomisas ton tǭ Patri synaïdion L6gon. Enkypson de, ei dokei, tois rhētois akribesteron; kai ton theion ekeinon tōn Paterōn heurēseis choron, ou tēn homoousion theotēta pathētēn eirēkota; oude ; tēn. prosphaton gennētēn tēn tǭ Patri synaïdion; oude anastasan tēn ton lelymenon naon anastēsasan. Kan moi tas akoas eis adelphikēn iatreian paraschēs, autas soi tas tōn hagiōn ekeinōn phōnas parathe menos, tēs kat᾿ ekeinōn apallaxō sykophantias, kai tēs kata tōn theiōn Graphōn, di' ekeinōn. Pisteuomen toinyn eis ton Kyrion hēmōn Iēsoun Christon, ton Huion autou ton monogenē. Skopēson hopōs, to, Kō rios, Iēsous, Christos, kai Monogenēs, kai Huios proteron thentes, ta koina tēs theotētos kai tēs anthrōpotētos, hōs themelious, onomata, tote tēn tēs enanthrōpēseōs, kai tou pathous, kai tēs anastaseōs hepoikodomousi paradosin, hina tōn onomatōn tōn physeōn hekaterōn 4 koinōn tinōn sēmantikōn prokeimenōn, mēte ta tēs huiotētos kai kyriotētos temnētai, mēte ta tōn physeōn en tǭ tēs huiotētos monadikǭ synchyseōs aphanismǭ kindyneuę̄. Toutou gar autos - paideutēs ho Paulos gegenētai, hos tēs enant thrōpēseōs tēs theias tēn mnēmēn poioumenos, kai mellōn ta tou pathous epagein, proteron theis to, Christos, to koinon tōn dyo, hōs mikrǭ proteron ephēn, tōn physeōn onoma, prosagei ton logon amphoterais prepōdē tais physesi. Ti gar phēsi? « Touto phronei sthō en hymin, ho kai en Christǭ Iēsou, hos en morphę̄ Theou hyparchōn, ouch harpagmon hēgēsato to einai isa Theǭ; all᾽ (hina mē ta kath᾽ hekaston legō) hypēkoos egeneto mechri thanatou, thanatou de staurou. Epeidē gar emelle tou thanatou memnēsthai, hina mē ton Theon Logon enteuthen tis pathēton hypolabę̄, tithēsi to, Christos, hōs tēs apathous kai pathētēs ousias en monadikǭ prosōpǭ prosēgorian sēmantikēn; hopōs kai apathēs ho Christos, kai pathētos akindynōs kaloito apathēs men theotēti, pathētos de tę̄ tou sōmatos physei. Polla legein peri toutou dynamenos, kai proteron ge to, mēde gennēseōs epi tēs oikonomias, all᾽ enanthrōpēseōs tous hagious ekeinous mnēmoneu, sai Pateras, tēn tēs brachylogias en prooimiois hyposchesin chalinousan ton logon aisthanomai, kai pro? to deuteron tēs sēs agapēs kinousan kephalaion. En hǭ kai tēn tōn physeōn epēnoun diairesin kata ton tēs anthrōpotētos kai theotētos logon, kai tēn toutōn eis henos prosōpou synapheian; kai to, ton Theon Logon deuteras ek gynaikos mē phaskein dedeēsthai gennēseōs; kai to pathous anepidekton homologein tēn theotēta; orthodoxa gar, hōs alēthōs, ta toiauta, kai tais tōn haireseōn pasōn peri tas Despotikas physeis enantia kakodoxiais. Ta de loipa ei men tina sophian kekrymmenēn epēgeto tais tōn anaginōskontōn akoais akatalēpton, tēs sēs estin akribeias eidenai. Emoi goun ta prōta katastrephein edokei. Ton gar en tois prōtois apathē kērychthenta, kai deuteras gennēseōs adekton, palin pan thēton kai neoktiston, ouk oid᾽ hopōs, eisēgen, hōs tōn kata physin tǭ Theǭ Logǭ prosontōn, tę̄ tou ntou synapheią diephtharmenōn, ē mikrou tinos tois anthrōpois nomizomenou to ton anamartēton naon, kai tēs theias achōriston physeōs, tēn hyper hamartōlōn gennēsin te kai teleutēn hypomeinai, ē pisteuesthai tēs Despotikēs ouk opheilomenēs ho phōnēs, pros Ioudaious boōsēs; « Lysate ton naon touton, kai en trisin hēmerais egerō auton. ». Ou, Lysate mou tēn theotēta, kai en trisin hēmerais egerthēsetai. Palin platynai kantautha boulomenos, tę̄ tēs epangelias anastellomai mnēmę̄. Rhēteon oun homōs, brachylogią chrēsamenon. Pantachou tēs theias Graphēs, hēnika an mnēmēn Btēs Despotikēs oikonomias poiētai, gennēsis hēmin kai pathos ou tēs theotētos, alla tēs anthrōpotētos tou Christou paradidotai; hōs kaleisthai kata akribesteran prosēgorian tēn hagian Parthenon Christotokon, ou Theotokon. ᾿Akoue tauta ge tōn Euangeliōn boōntōn; « Biblos, phēsi, geneseōs Iēsou Christou, huiou Dabid, huiou Abraam.» Dēlon de, hoti tou Dabid mios ho Theos Logos ouk ēn. Dechou kai allēn, ei dokei, martyrian ; ; Iakōb de egennēse ton Iōsēph, ton andra Marias, ex hēs egennēthē Iēsous, ho legomenos Christos.» Skopei palin heteran, hēmin diamartyromenēn phōnēn; «Tou de Iēsou Christou hē gennēsis houtōs ēn. Mnēsteutheisēs gar tēs mētros autou Marias tǭ Iōsēph, heurethē en gastri echousa ek Pneumatos hagiou.» Ktisma de tou Pneumatos, tis an hypolabei tēn tou Monogenous theotēta? Ti dei legein to, «hōn hē mētēr tou Iēsou ekei? Kai palin to, « Syn Marią tę̄ mētri tou Iēsou. » Kai to; «To en autę̄ gennēthen ek Pneumatos estin hagiou. » Kai tote Labe to paidion, kai tēn mētera autou, kai pheuge eis Aigypton. » Kai to; «Peri tou Huiou autou tou genomenou ek spermatos Dabid kata sarka.» Kai to peri tou pathous authis, hoti « Ho Theos ton Huion autou apesteilen k en homoiōmati sarkos hamartias, kai peri hamartias katekrine tēn hamareian en tę̄ sarki. » Kai palin; « Christos apethanen hyper tōn hamartiōn hēmōn; kai, «Christou pathōntos sarki; ; kai, « Tout᾽ estin (ouch hē theotēs mou, alla) to sōma to hyper hymōn klōmenon eis aphesin hamartiōn.» Kai myriōn allōn phōnōn diamartyroumenōn tōn anthrōpōn to genos, mē tēn tou Huiou na mizein theotēta prosphaton, ē pathous sōmatikou dektikēn, alla tēn synēmmenēn tę̄ physei tēs theotētos sarka. Hothen kai Kyrion tou Dabid heauton ho Christos kai huion onomazei; «Ti gar hymin dokei peri tou Christou, phēsin? Tinos estin huios? Legou. sin autǭ: Tou Dabid. ᾿Apekrithē ho Iēsous, kai eipen autois; Pōs oun Dabid en Pneumati Kyrion auton kalei, legōn; Eipen ho Kyrios tǭ Kyriǭ mou Kathou ek dexiōn mou?» hōs Huios hōn tou Dabid pantōs kata sarka, kata de tēn theotēta Kyrios. Einai men oun tēs Huiou - theotētos to sōma naon, kai naon kat᾿ akran tina kai theian hēnōmenon synapheian; hōs oikeiousthai to toutou tēn tēs theotētos physin, homologeisthai, kalon kai tōn euangelikōn paradoseōn axion. To de dē tǭ tēs oikeiotētos prostribein onomati, kai tas tēs synēmmenēs sarkos idiotētas, gennēsin legō, kai pathos, kai nekrōsin, ē planōmenēs estin alēthōs kath' Hellēnas, adelphe, dianoias, ē ta tou phrenoblabous Apolinariou, kai Areiou, kai tōn allōn nosousēs haireseōn; mallon de, hoti kakeinōn baryteron. Anankē gar tǭ tēs oikeiot tētos tous toioutous parasyromenous onomati, kai galaktotrophias koinōnon dia tēn oikeiotēta ton Theon Logon poiein, kai tēs kata mikron auxēseōs metochon, kai tēs en tǭ tou pathous kairǭ deilias te kai boētheias angelikēs epidea Ch. Kai siōpō peritomēn. kai thysian, kai idrōtas, kai peinan, kai dipsan, ha tę̄ sarki men hōs di' hēmas symbanta, proskynētōs synaptomena Epi de tēs theotētos, tauta kai pseudē lambanomena, kai hēmin, hōs sykophantais, dikaias katakri seōs aitia. Hautai tōn hagiōn Paterōn hai parado - seis; tauta tōn theiōn Graphōn ta parangelmata. Houtō tis kai ta tēs philanthrōpias tēs theias, kai ta tēs authentias theologei; « Tauta meleta, en toutois isthi, hina sou hē prokopē phanera hę̄ pasi, kai pros pantas, » katha ho Paulos phēsi. Tēs dege tōn skandalizomenōn phrontidos, kalōs. men poieis antechomenos, kai charis tę̄ tōn theiōn merimnētikę̄ sou psychę̄, kai tōn par᾿ hēmin phrontizousę̄. Ginōske de peplanēmenon sauton hypo tōn tēs sēs isōs diatheseōs klērikōn, hypo tōn entautha apo tēs hagias synodou kathērēmenōn, hōs ta Manichaiōn phronountōn. Ta gar tēs Hekklēsias kath' hekastēn prokoptei, kai ta tōn laōn en epidosei tosautę̄ dia tēn tou Theou; charin, hōs ta tou prophētou, blepontas ta plēthē, boąn; «Plēsthēsetai hē gē tou gnōnai ton Kyrion, hōs hydōr poly katakalypsai thalassas. » Ta te tōn basileōn en hyperballousę̄ charą, pephōtismenōn ; tou dogmatos. Kai hina synelōn epistei lō, ekeinēn epi tais theomachois apasais hairesesi, kai tę̄ tēs Ekklēsias orthodoxią, kath᾽ hekastēn euroi tis an par' hēmin tēn phōnēn plēroumenēn; « oikos Saoul eporeueto, kai ēsthenei. Kai ho oikos Dabid eporeueto, kai ekrataiouto.» Tauta par' hēmōn hōs adelphōn pros adelphon ho symbouleumata. Ei de tis dokei philoneikein, kekraxetai kai di' hēmōn pros ton toiouton ho Paulos; « Hēmeis toiautēn synētheian ouk echomen, oude hai Ekklēsiai tou Theou. Pasan tēn syn soi adelphotēta, egō te kai hoi syn emoi, pleista prosagoreuomen, Errhōmenos, kai hypereuchomenos hēmōn diateloiēs, panta moi timiatate kai theophilestate.
Nestorius to the most reverent and most God-beloved fellow minister Cyril: greeting in the Lord.
The insults against us in your remarkable letter I pass over, as deserving a physician's patience and an answer given in due time by events themselves. But what does not allow silence, since it carries a great danger if it is passed over in silence, I shall try to set out briefly, as far as I am able, not stretching it out at length, and guarding against the nausea of obscure and indigestible wordiness. I shall begin with the all-wise words of your Love, setting them down word for word. What, then, are the words of your letter's remarkable teaching? “The holy and great synod says that the very Only-begotten Son, begotten by nature from God the Father, true God from true God, the light from the light, through whom the Father made all things, came down, was made flesh, became man, suffered, rose.” These are the words of your Reverence, and perhaps you recognize them as yours. Hear now ours too, a brotherly exhortation on behalf of piety, which the great Paul solemnly gave to his beloved Timothy: “Attend to reading, to exhortation, to teaching; for in doing this you will save both yourself and your hearers.” What does “attend” mean, I ask? That, reading the tradition of those holy men superficially, you fell into a pardonable ignorance, thinking that they had said that the Word co-eternal with the Father was passible. Look more closely, if you please, at their words, and you will find that the divine choir of the fathers did not say that the consubstantial Godhead was passible, nor that what is co-eternal with the Father was recently born, nor that what raised the destroyed temple itself rose. And if you lend me your ears for a brotherly cure, I shall set before you the very words of those holy men and free them, and through them the divine Scriptures, from the false charge against them.
“We believe,” then, “in our Lord Jesus Christ, his only-begotten Son.” Notice how they first set down “Lord,” “Jesus,” “Christ,” “Only-begotten,” and “Son,” the names common to the Godhead and the manhood, as foundations, and then build on them the tradition of the incarnation, the suffering, and the resurrection; so that, with names signifying what is common to both natures set first, neither what belongs to the sonship and lordship should be cut apart, nor what belongs to the natures be endangered by vanishing through confusion in the singleness of the sonship. For Paul himself was their teacher in this. When he mentions the divine incarnation and is about to bring in the suffering, he first sets down “Christ,” the name common to the two natures, as I said a little earlier, and then brings in language fitting both natures. For what does he say? “Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not count equality with God a thing to be grasped, but” (not to quote it all) “became obedient unto death, even the death of the cross.” For since he was about to mention the death, lest anyone should suppose from this that God the Word was passible, he sets down “Christ,” as the title signifying the impassible and the passible substance in a single person, so that Christ may without danger be called both impassible and passible: impassible in Godhead, passible in the nature of the body.
Though I could say much about this, and first of all that those holy fathers, speaking of the dispensation, mentioned not a birth but an incarnation, I feel the promise of brevity I made at the start reining in my discourse and moving it on to the second heading of your Love. In it I praised the distinction of the natures according to the principle of humanity and Godhead, and their conjunction into one person; and the statement that God the Word did not need a second birth from a woman; and the confession that the Godhead is incapable of suffering. These things are truly orthodox and opposed to the evil opinions of all the heresies about the Lord's natures. Whether the rest brought some hidden wisdom, incomprehensible to the ears of readers, is for your exactness to know. To me at least it seemed to overturn what came first. For the one proclaimed at first impassible and incapable of a second birth it brought in again, I do not know how, as passible and newly created, as though what belongs by nature to God the Word had been destroyed by his conjunction with the temple; or as though it were thought a small thing among men that the sinless temple, inseparable from the divine nature, should undergo birth and death for sinners; or as though the Lord's word need not be believed when he cried to the Jews, “Destroy this temple, and in three days I will raise it up”; not “Destroy my Godhead, and in three days it will be raised.”
Wishing to enlarge on this point too, I am again held back by the memory of my promise. Still, it must be said briefly. Everywhere in divine Scripture, whenever it mentions the Lord's dispensation, the birth and suffering handed down to us are not of the Godhead but of the manhood of Christ; so that by a more exact title the holy Virgin should be called Mother of Christ, not Mother of God. Hear the Gospels proclaiming this: “The book,” it says, “of the generation of Jesus Christ, son of David, son of Abraham.” It is clear that God the Word was not the son of David. Take another testimony, if you please: “Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.” Look at another voice bearing witness to us: “Now the birth of Jesus Christ was thus. When his mother Mary was betrothed to Joseph, she was found with child of the Holy Spirit.” But who would suppose that the Godhead of the Only-begotten was a creature of the Spirit? What need is there to mention “the mother of Jesus was there,” and again “with Mary the mother of Jesus,” and “what is conceived in her is of the Holy Spirit,” and “Take the child and his mother and flee into Egypt,” and “concerning his Son, who was born of the seed of David according to the flesh”? And again about the suffering: “God, sending his Son in the likeness of sinful flesh and for sin, condemned sin in the flesh”; and again, “Christ died for our sins,” and “Christ having suffered in the flesh,” and “This is” (not my Godhead, but) “my body, broken for you for the forgiveness of sins.” And countless other voices bear witness to the human race not to think that the Godhead of the Son is recent or capable of bodily suffering, but the flesh joined to the nature of the Godhead. Hence Christ calls himself both David's Lord and his son: “What do you think about the Christ? Whose son is he? They said to him, David's. Jesus answered and said to them, How then does David in the Spirit call him Lord, saying, The Lord said to my Lord, Sit at my right hand?” For he is altogether David's son according to the flesh, but Lord according to the Godhead.
To confess, then, that the body is the temple of the Son's Godhead, and a temple united by a supreme and divine conjunction, so that the nature of the Godhead makes its own what belongs to this body, is good and worthy of the gospel traditions. But under the name of that appropriation to attach to it also the properties of the conjoined flesh, I mean birth, suffering, and death, is, brother, the mark either of a mind truly led astray like the Greeks, or of one sick with the heresies of the deranged Apollinarius and Arius and the rest; or rather, something worse than they. For those who are carried away by the name of appropriation must, because of the appropriation, make God the Word share in being nursed with milk, partake in gradual growth, and need courage and angelic help at the time of the suffering. And I pass over circumcision and sacrifice, sweat, hunger, and thirst, which, as happening to the flesh for our sake, are joined to it in a way worthy of worship; but if they are taken of the Godhead, they are false, and a cause of just condemnation against us as false accusers. These are the traditions of the holy fathers; these are the precepts of the divine Scriptures. So one speaks rightly of God concerning both his love for mankind and his authority. “Meditate on these things; give yourself wholly to them, so that your progress may be evident to all,” as Paul says.
You do well to hold to your concern for those who are scandalized, and thanks to your soul, careful of divine things and mindful even of ours. But know that you have been misled by clergy of your own way of thinking, perhaps, who were deposed here by the holy synod for holding Manichaean views. For the affairs of the church make progress daily, and the people are advancing so much by the grace of God that those who see the crowds cry out with the prophet, “The earth shall be filled with the knowledge of the Lord, as much water covers the seas.” And the emperors' affairs are in exceeding joy, since they have been enlightened by the doctrine. To sum up and so close: with regard to all the heresies that fight against God and the orthodoxy of the church, one may find this saying fulfilled among us daily: “The house of Saul went on and grew weaker, and the house of David went on and grew stronger.” This is our counsel, as from brothers to a brother. “But if anyone seems to be contentious,” Paul will cry out through us too to such a one, “we have no such custom, nor do the churches of God.” I and those with me greet all the brotherhood with you warmly. May you continue in good health and praying for us, most honoured and most God-beloved in all things.
Chapter 8
8PG 77 77:59
Κυρίλλου πρὸς τοὺς αὐτὸν αἰτιασαμένους, υτιπερ οὐ σεσιώπηκεν, ἐξ ἀκοῆς μαθὼν ἔρπειν ἐπὶ τὸ χεῖρον τὴν δυσσεβῆ τοῦ Νεστορίου διδασκαλίαν. Ἐπειδή μοι γέγραφεν ἡ εὐλάβεια ὑμῶν, ὡς λυ πουμένου τοῦ θεοσεβεστάτου. Νεστορίου, ὅτι τὴν πρὸς μονάζοντας ἐποίησα ἐπιστολὴν ἀνασειράζειν βουλόμενος τοὺς ἐπὶ τῷ θρύλλῳ σκανδαλισθέντας · ἀναγκαίως τοῦτό φημι, ὅτιπερ οὐ τοσοῦτον γέγονε παρ' ἡμῶν·, ὅσον παρὰ τῆς αὐτοῦ, θεοσεβείας. Ἐγὼ μὲν σκανδαλισθεῖσιν ἀνθρώποις ἀπὸ τῶν ἐξηγήσεων αὐτοῦ τὸν τῆς ὀρθῆς πίστεως ἐξεθέμην λόγον· αὐτὸς δὲ ἠνέσχετο ἐν Ἐκκλησίᾳ τῇ καθολικῇ καὶ τῇ τῶν ὀρθοδόξων τοῦ καλοῦ Δωροθέου τοῦ ἐπισκόπου φανερῶς λέγοντος· ἀνάθεμα εἴ τις εἶναι λέγει τὴν ἁγίαν Μαρίαν Θεοτόκον. Καὶ οὐ μόνον ταῦτα ἀκούσας σεσίγηκεν, ἐκείνου λέγοντος, ἀλλὰ καὶ εἰς κοινωνίαν αὐτὸν εὐθὺς τὴν μυστικὴν ἐδέξατο, καὶ κοινωνὸν ἐποίησεν. Ἰδοὺ τοίνυν ἀνεθεματίσθημεν ἐπ᾿ αὐτοῦ, ἵνα τέως μὴ λέγοιμι, παρ᾿ αὐτοῦ· οὐ γὰρ ἂν ἐκεῖνος· ἐπ᾿ Ἐκκλησίας ἐφθέγξατο τοιαῦτα παρὰ γνώμην. αὐτοῦ. Τοιγαροῦν καὶ ἡμεῖς οἱ ζῶντες, καὶ κατὰ πᾶσαν τὴν οἰκουμένην ἐπίσκοποι, καὶ οἱ πρὸς Θεὸν ἀποδημήσαντες πατέρες ἡμῶν, ἀνεθεματίσθημεν. Τί οὖν ἐκώλυε καὶ ἡμᾶς ταῖς ἐκείνου φωναῖς γράψαι τἀναντία, καὶ εἰπεῖν· Εἴ τις οὐ λέγει Θεοτόκον εἶναι τὴν Μαρίαν, ἀνάθεμα; Ἀλλὰ οὐ πεποίηκα τοῦτο, δι' αὐτὸν τέως, ἵνα μὴ λέγωσί τινες, ὅτι ἀνεθεμάτισεν αὐτὸν ὁ ᾿Αλεξανδρείας ἐπίσκοπος, ἤτοι ἡ σύνοδος ἡ Αἰγυπτιακή. Ἐὰν δὲ μάθωσιν οἵ τε κατὰ δύσιν καὶ ἀνατολὴν θεοσεβέστατοι ἐπίσκοποι, ὅτι ἀνεθεματίσθησαν πάντες (πάντες γὰρ λέγουσι καὶ ὁμολογοῦσιν, ὅτι Θεοτό κος ἐστὶν ἡ ἁγία Μαρία)· πῶς ἄρα διατεθήσονται; Η πῶς οὐχ ἅπαντες λυπηθήσονται, καὶ εἰ ἱ μὴ δι᾿ ἑαυ τοὺς, ἀλλ᾽ οὖν διὰ τοὺς ἁγίους Πατέρας, ὧν ἐν τοῖς συγγράμμασιν εὑρισκομεν ἀεὶ Θεοτόκον ὀνομαζομένην τὴν ἁγίαν Παρθένον Μαρίαν; Εἰ δὲ μὴ ἐδόκει φορτικὸν εἶναι τὸ ἐσόμενον, πολλὰς ἂν ἔπεμψα βίβλους πολλῶν ἁγίων Πατέρων· ἐν αἷς ἔστιν εὑρεῖν, οὐχ ἅπαξ, ἀλλὰ καὶ πλειστάκις κειμένην τὴν φωνὴν παρ' ἐμοῦ. Γκάν. ἐν ᾗ ὁμολογοῦσιν εἶναι Θεοτόκον τὴν ἁγίαν Παρθένον Μαρίαν.
Kyrillou pros tous auton aitiasamenous, ytiper ou sesiōpēken, ex akoēs mathōn erpein epi to cheiron tēn dyssebē tou Nestoriou didaskalian. Epeidē moi gegraphen hē eulabeia hymōn, hōs ly poumenou tou theosebestatou. Nestoriou, hoti tēn pros monazontas epoiēsa epistolēn anaseirazein boulomenos tous epi tǭ thryllǭ skandalisthentas ; anankaiōs touto phēmi, hotiper ou tosouton gegone par' hēmōn;, hoson para tēs autou, theosebeias. Egō men skandalistheisin anthrōpois apo tōn exēgēseōn autou ton tēs orthēs pisteōs exethemēn logon; autos de ēnescheto en Ekklēsią tę̄ katholikę̄ kai tę̄ tōn orthodoxōn tou kalou Dōrotheou tou episkopou phanerōs legontos; anathema ei tis einai legei tēn hagian Marian Theotokon. Kai ou monon tauta akousas sesigēken, ekeinou legontos, alla kai eis koinōnian auton euthys tēn mystikēn edexato, kai koinōnon epoiēsen. Idou toinyn anethematisthēmen ep᾿ autou, hina teōs mē legoimi, par᾿ autou; ou gar an ekeinos; ep᾿ Ekklēsias ephthenxato toiauta para gnōmēn. autou. Toigaroun kai hēmeis hoi zōntes, kai kata pasan tēn oikoumenēn episkopoi, kai hoi pros Theon apodēmēsantes pateres hēmōn, anethematisthēmen. Ti oun ekōlye kai hēmas tais ekeinou phōnais grapsai tanantia, kai eipein; Ei tis ou legei Theotokon einai tēn Marian, anathema? Alla ou pepoiēka touto, di' auton teōs, hina mē legōsi tines, hoti anethematisen auton ho ᾿Alexandreias episkopos, ētoi hē synodos hē Aigyptiakē. Ean de mathōsin hoi te kata dysin kai anatolēn theosebestatoi episkopoi, hoti anethematisthēsan pantes (pantes gar legousi kai homologousin, hoti Theoto kos estin hē hagia Maria); pōs ara diatethēsontai? Ē pōs ouch hapantes lypēthēsontai, kai ei hi mē di᾿ heau tous, all᾽ oun dia tous hagious Pateras, hōn en tois syngrammasin heuriskomen aei Theotokon onomazomenēn tēn hagian Parthenon Marian? Ei de mē edokei phortikon einai to esomenon, pollas an epempsa biblous pollōn hagiōn Paterōn; en hais estin heurein, ouch hapax, alla kai pleistakis keimenēn tēn phōnēn par' emou. Nkan. en hę̄ homologousin einai Theotokon tēn hagian Parthenon Marian.
Cyril, to those who blamed him for not keeping silent when he heard that the impious teaching of Nestorius was spreading for the worse.
Since your Reverence has written to me that the most God-fearing Nestorius is grieved because I wrote the letter to the monks, wishing to hold back those who had been scandalized by the rumour, I must say this: it was not so much my doing as his Reverence's. I set out the account of the right faith for people who had been scandalized by his expositions; but he allowed the good bishop Dorotheus, in the catholic church and the church of the orthodox, to say openly, “Anathema to anyone who says that the holy Mary is Mother of God.” And not only did he keep silent when he heard him say this, but he at once received him into the mystical communion and made him a communicant. See, then: we have been anathematized in his presence, not to say for the moment by him; for Dorotheus would not have uttered such things in church against his wishes. So we who are living, the bishops throughout the whole world, and our fathers who have departed to God, have been anathematized. What, then, prevented us too from writing the opposite of his words and saying, “If anyone does not say that Mary is Mother of God, let him be anathema”? But I have not done so, for his sake so far, lest some should say that the bishop of Alexandria, or the synod of Egypt, anathematized him. But if the most God-fearing bishops of West and East learn that they have all been anathematized (for all say and confess that the holy Mary is Mother of God), how will they be disposed? How will they not all be grieved, if not for themselves, then for the holy fathers, in whose writings we always find the holy Virgin Mary named Mother of God? If it did not seem that it would be burdensome, I would have sent many books of many holy fathers, in which one can find the word I have used set down not once but very often, in which they confess that the holy Virgin Mary is Mother of God.
Chapter 9
9PG 77 77:61
Οἶδα μὲν τῆς σῆς ἀγάπης τὸ εἰλικρινὲς, καὶ οὐκ ἠγνόηκα τὴν σπουδήν. Καὶ εἰ μὲν ἔγραφον πρός τινα τὸν ἐμὸν οὐκ εἰδότα τρόπον, πολλοῖς ἂν ἐχρησάμην λόγοις, ἀναπείθων ὅτι σφόδρα εἰμί τις εἰρηνικὸς, καὶ οὐ δύσερις, οὔτε φιλόμαχος· ἀλλ᾽ εὐχόμενος καὶ φιλεῖν ἅπαντας, καὶ φιλεῖσθαι παρὰ πάντων. Ἐπειδὴ δὲ πρὸς εἰδότα γράφω, βραχυλογήσας, ἐκεῖνο διδάσκω· ὅτι εἰ πραγμάτων ἦν, ἢ χρημάτων ἀφαίρεσιν ὑπομεῖναι, καὶ παῦσαι λύπην ἀδελφῷ, ἐποιησάμην ἂν ἠδέως, ὑπὲρ τοῦ μὴ δοκεῖν τι τῆς ἀγάπης ἡγεῖσθαι προτιμότερον. Ἐπειδὴ δὲ ὁ τῆς πίστεως λόγος ἐστὶ, καὶ ἐσκανδαλίσθησαν καὶ αἱ κατὰ πᾶσαν, ὡς ἔπος εἰπεῖν, τὴν Ῥωμαίων ἀρχὴν Ἐκκλησίαι (οὐ γὰρ ἔστι τις τῶν ἐξ οἱασδηποτοῦν πόλεως ἢ χώρας ἐρχομένων, καὶ μὴ λέγων, ὅ τι ταῦτὰ ἐστι τὰ θρυλλούμενα; καὶ ποία καινὴ μάθησις ταῖς Ἐκκλησίαις ἐπιφέρεται;), πρὸς ταῦτα τί δράσομεν οἱ πεπιστευμένοι παρὰ Θεοῦ τὸν τοῦ μυστηρίου λόγον, πρὸς οὓς ἐν ἡμέρᾳ κρίσεως δικάσονται οἱ μυσταγωγούμενοι πάντως; ἐροῦσι γὰρ οὕτω τηρῆσαι τὴν πίστιν, ὡς μεμυσταγώγηνται παρ' ἡμῶν. Καὶ εἰ μὲν ὀρθῶς τοῦτο πεπράχαμεν, ἀποληψόμεθα καὶ μισθὸν, τευξόμεθα δὲ καὶ ἐπαίνων· εἰ δὲ ἑτέρως καὶ διεστραμμένως, ποῖαι φλόγες ἡμῖν ἀρκέσουσιν; ᾿Ακουσόμεθα γὰρ, ὅτι « Τὴν γῆν μου ἀπώλεσας, καὶ τὸν λαόν μου ἀπέκτεινας, κατὰ τὸ γεγραμμένον. Καὶ ἕκαστος μὲν τῶν ἐν τάξει λαϊκῶν τῆς ἑαυτοῦ ζωῆς ὑπεραπολογήσεται· ἡμεῖς δὲ οἱ ταῖς τῆς ἱερωσύνης λειτουργίαις πεφορτισμένοι, οὐχ ὑπὲρ μόνων ἑαυτῶν, ἀλλ᾽ ὑπὲρ πάντων τῶν πιστευόντων εἰς Χριστὸν ἀπολογησόμεθα. Ἐμοὶ τοίνυν οὐδείς ἐστι λόγος, οὐ λύπης, οὐχ ὕβρεως, οὐ λοιδορίας τῆς οὕτω πολλῆς, ἧς πεποίηνται κατ' ἐμοῦ τῶν ἀνυπολήπτων τινές. ᾿Αλλ' οἰχέσθω ταῦτα πάντα πρὸς λήθην. Δικάσει δὲ καὶ τοῖς πεφλυαρηκόσι Θεός. Μόνον σωζέσθω τὰ τῆς πίστεως, καὶ φίλος εἰμὶ, καὶ ἀγαπητὸς, καὶ οὐδενὶ παραχωρῶν πρὸς τὸ χρῆναι μειζόνως φιλεῖν τὸν θεοφιλέστατον ἐπίσκοπον Νεστόριον, ὂν, ὡς ἐπὶ τοῦ Θεοῦ φημι, καὶ εὐδοκιμεῖν ἐν Χριστῷ βούλομαι, καὶ τὸν ἐπὶ τοῖς ἤδη παρελθοῦσιν ἀφανίσαι μῶμον· καὶ δεῖξαι συκοφαντίαν, καὶ οὐ πάντως ἀλήθειαν, τὰ παρά τινων ἐπὶ τῇ πίστει θρυλλούμενα. Εἰ δὲ προστετάγμεθα παρὰ Χριστοῦ καὶ τοὺς μισοῦντας ἀγαπᾶν, πῶς οὐ μᾶλλον ἀκόλουθον ἀδελφοῖς τε καὶ συνιερεῦσι τοῦτο ποιεῖν; Ὅτι γὰρ εἰ παραλύοιτο παρά τινων ἡ πίστις, τὰς ἑαυτῶν ψυχὰς οὐ προδώσομεν, κἂν εἰ προκέοιτο παθεῖν καὶ δίαμεν ὑπὲρ τῆς δόξης τοῦ Θεοῦ τὴν ἀλήθειαν εἰπεῖν, ἵνα μὴ περιπέσωμεν ἀηδίαις, ποίῳ λοιπὸν προσώπῳ τὰ τῶν ἁγίων μαρτύρων ἐγκώμια ποιησόμεθα πρὸς τοὺς λαοὺς, οὓς ἐπαινοῦμεν, ὅτιπερ τετηρήκασι τὸ εἰρημένον· «Ἕως θανάτου ἀγώνισαι ὑπὲρ τῆς ἀληθείας;, αὐτὸν τὸν θάνατον, οὐκ ἔστιν ἀμφίβολον. Εἰ γὰρ δε
Oida men tēs sēs agapēs to eilikrines, kai ouk ēgnoēka tēn spoudēn. Kai ei men egraphon pros tina ton emon ouk eidota tropon, pollois an echrēsamēn logois, anapeithōn hoti sphodra eimi tis eirēnikos, kai ou dyseris, oute philomachos; all᾽ euchomenos kai philein hapantas, kai phileisthai para pantōn. Epeidē de pros eidota graphō, brachylogēsas, ekeino didaskō; hoti ei pragmatōn ēn, ē chrēmatōn aphairesin hypomeinai, kai pausai lypēn adelphǭ, epoiēsamēn an ēdeōs, hyper tou mē dokein ti tēs agapēs hēgeisthai protimoteron. Epeidē de ho tēs pisteōs logos esti, kai eskandalisthēsan kai hai kata pasan, hōs epos eipein, tēn Rhōmaiōn archēn Ekklēsiai (ou gar esti tis tōn ex hoiasdēpotoun poleōs ē chōras erchomenōn, kai mē legōn, ho ti tauta esti ta thrylloumena? kai poia kainē mathēsis tais Ekklēsiais epipheretai?), pros tauta ti drasomen hoi pepisteumenoi para Theou ton tou mystēriou logon, pros hous en hēmerą kriseōs dikasontai hoi mystagōgoumenoi pantōs? erousi gar houtō tērēsai tēn pistin, hōs memystagōgēntai par' hēmōn. Kai ei men orthōs touto peprachamen, apolēpsometha kai misthon, teuxometha de kai epainōn; ei de heterōs kai diestrammenōs, poiai phloges hēmin arkesousin? ᾿Akousometha gar, hoti « Tēn gēn mou apōlesas, kai ton laon mou apekteinas, kata to gegrammenon. Kai hekastos men tōn en taxei laïkōn tēs heautou zōēs hyperapologēsetai; hēmeis de hoi tais tēs hierōsynēs leitourgiais pephortismenoi, ouch hyper monōn heautōn, all᾽ hyper pantōn tōn pisteuontōn eis Christon apologēsometha. Emoi toinyn oudeis esti logos, ou lypēs, ouch hybreōs, ou loidorias tēs houtō pollēs, hēs pepoiēntai kat' emou tōn anypolēptōn tines. ᾿All' oichesthō tauta panta pros lēthēn. Dikasei de kai tois pephlyarēkosi Theos. Monon sōzesthō ta tēs pisteōs, kai philos eimi, kai agapētos, kai oudeni parachōrōn pros to chrēnai meizonōs philein ton theophilestaton episkopon Nestorion, on, hōs epi tou Theou phēmi, kai eudokimein en Christǭ boulomai, kai ton epi tois ēdē parelthousin aphanisai mōmon; kai deixai sykophantian, kai ou pantōs alētheian, ta para tinōn epi tę̄ pistei thrylloumena. Ei de prostetagmetha para Christou kai tous misountas agapan, pōs ou mallon akolouthon adelphois te kai syniereusi touto poiein? Hoti gar ei paralyoito para tinōn hē pistis, tas heautōn psychas ou prodōsomen, kan ei prokeoito pathein kai diamen hyper tēs doxēs tou Theou tēn alētheian eipein, hina mē peripesōmen aēdiais, poiǭ loipon prosōpǭ ta tōn hagiōn martyrōn enkōmia poiēsometha pros tous laous, hous epainoumen, hotiper tetērēkasi to eirēmenon; «Heōs thanatou agōnisai hyper tēs alētheias?, auton ton thanaton, ouk estin amphibolon. Ei gar de
I know the sincerity of your Love, and I am not unaware of your zeal. If I were writing to someone who did not know my character, I would use many words to persuade him that I am a very peaceable man, not quarrelsome or fond of fighting, but one who prays both to love all and to be loved by all. But since I am writing to one who knows, I shall be brief and teach this one thing: if it were a matter of suffering the loss of property or money and so ending a brother's grief, I would gladly have done it, so as not to seem to rank anything above love. But since it is a question of the faith, and the churches throughout, so to speak, the whole Roman empire have been scandalized (for there is no one who comes from any city or country who does not say, “What are these things that are being noised about? And what new teaching is being brought into the churches?”), what shall we do about this, we who have been entrusted by God with the word of the mystery, and against whom those we have initiated will surely bring their case on the day of judgement? For they will say that they kept the faith as they were initiated into it by us. If we have done this rightly, we shall receive a reward and obtain praise; but if otherwise and perversely, what flames will be enough for us? For we shall hear, “You destroyed my land and killed my people,” as it is written. Each of those in the rank of laity will give account for his own life; but we who are burdened with the ministries of the priesthood shall give account not for ourselves alone but for all who believe in Christ.
So I take no account of grief, of insult, or of the great abuse that some disreputable people have heaped on me. Let all this go into oblivion; God will judge those who have talked nonsense. Only let the faith be kept safe, and I am a friend, and loving, and yield to no one in the duty of loving more the most God-beloved bishop Nestorius, whom, as before God, I wish to be well regarded in Christ, to wipe out the blame for what is already past, and to show that what some are noising abroad about the faith is a slander and not at all the truth. If we have been commanded by Christ to love even those who hate us, how much more fitting is it to do this for brothers and fellow priests? But if the faith is being undermined by some, we shall not betray our own souls, even if we must suffer death itself; there is no doubt of that. For if, out of fear, we do not speak the truth for the glory of God, so as not to fall into unpleasantness, with what face shall we then deliver to the people the praises of the holy martyrs, whom we praise because they kept the saying, “Strive for the truth unto death”? For if …
Chapter 10
10PG 77 77:63
᾿Ανέγνων τὸ ὑπομνηστικὸν τὸ ἀποσταλὲν παρ' ὑμῶν, δι' οὗ ἐμάνθανον, ὅτι Ἀναστάσιος ὁ πρεσβύτερος συντυχὼν ὑμῖν προσεποιεῖτο ζητεῖν καὶ φιλίαν, καὶ εἰρήνην, καὶ ἔλεγεν, ὅτι Ὡς ἔγραψε τοῖς μονάζουσιν, οὕτω φρονοῦμεν. Εἶτα πρὸς ἴδιον σκοπὸν βλέπων, ἔλεγε περὶ ἐμοῦ, ὅτι Καὶ αὐτὸς εἴρηκε τὴν ἁγίαν σύνοδον μὴ μεμνῆσθαι τῆς λέξεως, τῆς Θεοτό κου φημί. Ἐγὼ δὲ γέγραφα, ὅτι Εἰ καὶ μὴ ἐμνήσθη ἡ σύνοδος τῆς λέξεως, καλῶς ἐποίησεν· οὔτε γὰρ ἐκινήθη τοιοῦτόν τι κατ' ἐκεῖνο καιροῦ. Διὸ οὔτε ἦν ἀνάγκη τὰ μὴ ζητούμενα φέρειν εἰς μέσον. Εἰ καὶ τὰ μάλιστα τῇ δυνάμει τῶν ἐννοιῶν, οἶδε Θεοτόκον τὴν ἁγίαν Μαρίαν 8· αὐτὸν γὰρ λέγει τὸν γεννηθέντα ἐκ τοῦ Πατρὸς, τὸν δι᾽ οὗ τὰ πάντα ἐγένετο σαρκωσιθῆναι, ἐνανθρωπῆσαι, παθεῖν, ἀναστῆναι ἐκ νεκρῶν, ἀνελθεῖν εἰς οὐρανοὺς, ἤξειν δὲ καὶ κριτὴν ζώντων καὶ νεκρῶν. Καὶ οὐχ ὅτι πάντως αὐτὸς ὁ ἐκ Θεοῦ κατὰ φύσιν γεννηθεὶς Λόγος, ἀπέθανεν, ἢ ἐνύχθη τῇ λόγχῃ εἰς τὴν πλευράν. Ποίαν γὰρ ἔχει, εἰπέ μοι, πλευρὰν τὸ ἀσώματον; Ἢ πῶς ἂν ἀπέθανεν ἡ ζωή; ᾿Αλλ' ὅτι ἑνωθεὶς τῇ σαρκὶ, εἶτα πασχούσης αὐτῆς, ὡς τοῦ ἰδίου πάσχοντος σώματος, αὐτὸς πρὸς αὐτὸν οἰκειοῦται τὸ πάθος. Σοφιζόμενοι τοίνυν, καὶ ἀπατῶντες ἑαυτοὺς, ταῦτα λέγουσιν. Ὅτι δὲ ψεύδονται, καὶ τὸν ἴδιον ἔχουσιν ἐὸν εἰς τὴν καρδίαν ᾽, ἔστι δὴ καὶ διὰ τούτου ἰδεῖν· ἀπεστάλησαν γὰρ τῷ Βουφᾷ Μαρτυρίῳ τῷ διακόνῳ, τῷ φροντίζοντι τῶν ἐκκλησιαστικῶν πραγμάτων, δύο χαρτία · ἓν μὲν συνταχθὲν παρὰ Φωτίου, ἢ παρ' ἑτέρου τινὸς, κατὰ τοῦ τόμου τοῦ πρὸς τοὺς μονάς ζοντας· ἓν δὲ ὡς ἐν σχήματι τετράδος, ἀλλόκοτον ἔχον τὴν ἐπιγραφήν. Ἔχει δὲ οὕτως· Πρὸς τοὺς, διὰ τὴν συνάφειαν, ἢ τὴν θεότητα τοῦ Μονογενοῦς σμικροῦντας ἱ, ἢ ἀποθεοῦντας τὴν ἀνθρωπότητα. Τὸ δὲ προοίμιον εἰς τὰς παρὰ τῶν αἱρετικῶν λοιδορίας, ὡς ἐπὶ σκληρῶν γενομένας ἐπαποτείνεται. Καὶ δῆθεν πειρᾶται δεικνύειν ὅτι τὸ σῶμά ἐστι τὸ πεπονθός, καὶ οὐχ ὁ Θεὸς Λόγος· ὡς τινων λεγόντων ὅτι ὁ ἀπαθὴς τοῦ Θεοῦ Λόγος παθητός ἐστιν. ᾿Αλλ' οὐδεὶς οὕτω μαίνεται. Ὡς δὲ πολλάκις εἴπομεν, ἡ ἁγία σύνοδος αὐτὸν ἔφη παθεῖν τὸν Λόγον, τὸν δι' οὗ τὰ πάντα ἐγένετο· παθεῖν δὲ σαρκὶ, κατὰ τὰς Γραφάς. Παθόντος γὰρ τοῦ σώματος αὐτοῦ, αὐτὸς λέγεται παθεῖν· ὅτι καὶ ἡ τοῦ ἀνθρώπου ψυχή, καίτοὶ πάσχουσα μηδὲν εἰς ἰδίαν φύσιν, πάσχειν λέγεται, τοῦ αὐτῆς παθόντος σώματος. ᾿Αλλ' ἐπειδὴ σκοπὸς ἐκείνοις δύο λέγειν Χριστούς, καὶ δύο υἱοὺς, καὶ τὸν μὲν, ἄνθρωπον ἰδικῶς, τὸν δὲ, Θεὸν ἰδικῶς· εἶτα μόνων τῶν προσώπων ποιοῦσιν τὴν ἕνωσιν, διὰ τοῦτο ποικίλλονται, καὶ προφάσεις πλάττονται ἐν ἁμαρτίαις, καθὰ γέγραπται. Συντυχόντες τοίνυν αὐτοῖς, ἐκεῖνα λέγετε, ὅτι Ποιεῖτε μὲν κακῶς, εἰσβάλλοντές τινας καταφλυαρεῖν τοῦ ἐπισκόπου ὑμῶνὶ, καὶ τούτους θάλπον τες καὶ συγκροτοῦντες, καὶ ὄργανα τῆς ἑαυτῶν μοχθηρίας ποιούμενοι. Πλὴν οὐχ αὕτη τῆς λύπης ἐστὶν ἡ πρόφασις· ἀλλ᾽ οὐδὲ ὅλως ἐχθρός ἐστιν ὁ ἐπίσκοπος ὑμῶν· τοῦ ἐνταῦθα. Λυπεῖ δὲ πάντας τοὺς κατὰ τὴν ἀνατολὴν καὶ δύσιν ἐπισκόπους, τὸ μὴ γίνεσθαι ὀρθῶς τὸν περὶ Χριστοῦ λόγον, ἀλλὰ διεστραμμένως. Ἀρκεῖ δὲ πρὸς ἀπόδειξιν καὶ ἔλεγχον αὐτῶν, τὸ σ μηδὲ πώποτε ἐν ταῖς Ἐκκλησίαις ταῦτα παρά τινος εἰρῆσθαι, οἷον δὴ τὸ κείμενον ἐν ταῖς αὐτοῦ ἐξηγήσεσιν. Ἔχει δὲ οὕτως Νεστόριος· «Οὐ ταῖς κραυγαῖς κρίνω τὴν εἰς ἐμὲ φιλοστοργίαν, ἀλλὰ τῷ περὶ τὰ δόγματα πόθῳ, καὶ τῷ μεμνῆσθαι τῆς τοῦ Δεσπότου καὶ θεότητος ἅμα καὶ ἀνθρωπότητος. » Καὶ μετ' ὀλίγα· « Καὶ προσέχω τοῖς ἡμετέροις 1 δήμοις εὐλάβειαν μὲν πολλὴν κεκτημένοις, καὶ θερμοτάτην εὐσέβειαν, ἐπὶ δὲ τῆς περὶ τὸ δόγμα θεογνωσίας, ἀγνοίας πεπληρωμένοις. Τοῦτο δὲ οὐκ ἔγκλημα τῶν λαῶν· ἀλλὰ πῶς ἂν εὐπρεπῶς εἴποιμι τὸ μὴ ἔχειν τοὺς διδασκάλους καιρὸν, καὶ τι τῶν ἀκριβεστέρων ὑμῖν - παραθέσθαι δογμάτων; » Πῶς γάρ; οὐκ ἐσχόλασαν οἱ πρὸ αὐτοῦ; Αρά γε εὐστομώτερός ἐστιν Ἰωάννου ; Ἴσος δὲ τοῦ μακαρίου Αττικοῦ, καὶ συνετώτερος; Τίς ἡ ὀφρὺς αὕτη; Μᾶλλον δὲ, πῶς οὐχ - ὡμολόγησεν ἐναργῶς, ὅτι ξένην καὶ ἀσυνήθη διδασκαλίαν εἰσήγαγε, καὶ τοῖς πρὸ αὐτοῦ μὴ ἐγνωσμένην, διὰ τὴν ἀτοπίαν, μήτε ἐν συλλόγῳ πιστῶν, μήτε ἐν ἁγίαις Ἐκκλησίαις; Ἐμοὶ τοίνυν πρὸς αὐτὸν περὶ πραγμάτων τέως λόγος οὐδὲ εἷς. Γένοιτο δὲ μᾶλλον μετανοῆσαι αὐτὸν, καὶ τὴν ὀρθὴν ὁμολογῆσαι πίστιν· καὶ ὑπὲρ ὧν εἰς ἐμὲ πεποίηκεν ἐρεθίζων, καὶ ἐπαλείφων κατ᾿ ἐμοῦ τοὺς ἐχθροὺς, ἀπολογήσεται τῷ θεῷ. Οὐδὲν δὲ θαυμαστὸν, εἰ κακῶς ἡμᾶς Σωφρονᾶς, καὶ τὸ τοῦ φυρατοῦ Φλαβιανοῦ παιδαρύλλιον· ἀεὶ γὰρ γεγόνασι καὶ περὶ ἑαυτοὺς, καὶ περὶ πάντας κακοί. Ἴστω δὲ ὁ εἰσβαλὼν αὐτοὺς, ὅτι οὔτε ἀποδημίαν φοβούμεθα, οὔτε ἀπολογίαν τὴν πρὸς ἐκείνους, καὶ εἰ γένοιτο τούτου καιρός. Συμβαίνει γὰρ ὅτι ἡ τοῦ Σωτῆρος οἰκονομία, διὰ μικρῶν καὶ εὐτελεστάτων πραγμάτων, συνάγει σύνοδον, ἵνα και θαρίσῃ τὴν ἑαυτοῦ Ἑκκλησίαν, ἄσπιλον καὶ ἀσύγχυτον ἔχουσαν τὴνη εὐγενῆ πίστιν. Μὴ προσδοκάτω δὲ ὁ δείλαιος, ὅτι εἰ καὶ πλείους καὶ ἀξιόλογοι εἶεν οἱ διὰ τῆς αὐτοῦ σπουδῆς κατηγορεῖν ἡμῶν μέλλοντες, δικαστὴς ἔσεται τῶν καθ᾽ ἡμᾶς, κἂν τοῦτο προσαχθῇ ἐξ ᾿Αμφιτίωνος Ο. Παραιτησόμεθα γὰρ ἐκεῖσε ἐλθόντες· καὶ, σὺν Θεῷ φάναι, ταῖς αὐτοῦ δυσφηλέγουσιν αἱ κοπρίαι τῆς πόλεως Χαιρήμων, Οὐίκτωρ, μίαις ἀπολογήσεται. Ὅθεν φεύγομεν τὴν εἰρήνην οὐδαμῶς, ἀλλὰ μᾶλλον ἁρπάζομεν, ἐὰν ὁμολογηθῇ ἡ πίστις ὀρθὴ, καὶ παύσωνται τοῦ λέγειν τοιαῦτα, ἅπερ ξενοεποῦντες, ἐπικαλοῦνταὶ θάνατον. Τοσαύτην γὰρ διαστροφὴν ἔχει τὸ ἀποσταλὲν τετράδιον τῶν αὐτοῦ δυσφημιῶν, ὡς μολύνεσθαι καὶ τὸν ἀναγινώσκοντα. Ἐπειδὴ δὲ αἰτιᾶται ὡς λέξιν ἀσυνήθη εἴρηκεν ἡ Γραφή ἤγουν ἡ ἁγία σύνοδος, Θεοτόκον ὀνομάσασα τὴν ἁγίαν Παρθένον, ἐρωτάσθωσαν αὐτοὶ, ποῦ Χριστοτόκον, ἢ Θεοδόχον εὗρον γεγραμμένον; Πρὸς τούτῳ κἀκεῖνο ἐνέθηκεν αὐταῖς λέξεσιν οὕτω· « Τὴν Θεοδό χον τῷ Θεῷ μὴ συνθεολογῶμεν Παρθένον· · οὐκ εἰδὼς ὁ λέγει. Εἰ γὰρ μὴ τέτοκε Θεὸν, μηδὲ ἔσχεν ἐν τῇ κοιλίᾳ Θεὸν ὄντα Χριστόν· πῶς ἔτι Θεοδόχος ἐστί; Καὶ αὐτὸν δὲ τὸν Πατέρα εἶπε. Θεοτόκον. Ποῦ τοίνυν ἀνέγνω τὰς λέξεις ταῦτας, ἀγνοῶ. Πλὴν ἐπειδὴ καὶ ἄλλα πολλὰ ἐπισύρονται ἐγκλήματα ἐκ τῶν ἐξηγήσεων αὐτοῦ, φυλαχθήσονται ἕως καιροῦ, εἰ μή τις γένηται μετάγνωσις. Τὸ δέ γε σχεδάριον τῆς δεήσεως τὸ παρ' ὑμῶν ἀποσταλὲν, ὡς ὀφεῖλον ἐπιδοθῆναι μὲν βασιλεῖ, οὐκ ἄνευ δὲ γνώμης ὑμῶν 4, λαβὼν ἀνέγνων. Ἐπειδὴ δὲ πολλὴν εἶχε καταδρομὴν κατὰ τοῦ ἐκεῖσε, ἢ ἀδελφοῦ, ἢ πῶς ἂν εἴποιμι, τέως ἐπέσχον, ἵνα μὴ ἐπέρχοιτο ἡμῖν λέγων· Κατηγορήσατέ μου ἐπὶ τοῦ βασιλέως, ὡς αἱρετικοῦ. Ὑπηγορεύσαμεν δὲ ἑτέρως, μετὰ τοῦ καὶ παραιτεῖσθαι τὴν αὐτοῦ κρίσιν, εἰπόντες καὶ τῆς ἔχθρας τὸν τρόπον, καὶ τὴν δίκην μετασπάσαι, εἰ ἐνίστανται ὅλως ἐκεῖνοι, εἰς ἑτέρους ἄρχοντας. Αναγνόντες τοίνυν τὸ σχεδάριον, ἐπίδοτε, εἰ καλέσειε χρεία· κἂν ἴδοιτε, ὅτι ἐπιβουλεύων ἐμμένει, καὶ ἀληθῶς πάντα κινεῖ τρόπον, τὸν καθ' ἡμῶν ὁρῶντα, σπουδαίως γράψατε. Καὶ ἐπιλεξάμενος ἄνδρας εὐλαβεῖς καὶ φρονίμους, ἐπισκόπους τε καὶ μονάζοντας, ἐξαποστελῶ πρώτῳ καιρῷ. Οὐ γὰρ μὴ δώσω ὕπνον, κατὰ τὸ γεγραμμένον, τοῖς ὀφθαλμοῖς μου καὶ τοῖς βλεφάροις μου νυσταγμὸν, και ἀνάπαυσιν τοῖς κροτάφοις μου, ἕως οὗ ἀγωνίσωμαι τὸν ὑπὲρ τῆς ἁπάντων σωτηρίας ἀγῶνα. Τοιγάρτοι · μεμαθηκότες τὴν ἡμῶν γνώμην, ἀνδρίσασθε· ἤδη γὰρ καὶ γενήσονται παρ' ἡμῶν γράμματα, ἃ δεῖ, καὶ πρὸς οὓς δεῖ. Σκοπὸς γάρ μοι διὰ τὴν εἰς Χριστὸν πίστιν, καὶ καμεῖν, καὶ ὑποστῆναι πᾶν ὁτιοῦν τῶν νομιζομένων εἶναι δεινῶν ἐν βασάνοις, ἕως οὗ καὶ τὸν ἡδύν μοι διὰ τοῦτο ὑπομείνω θάνατον, τοιγαροῦν.
᾿Anegnōn to hypomnēstikon to apostalen par' hymōn, di' hou emanthanon, hoti Anastasios ho presbyteros syntychōn hymin prosepoieito zētein kai philian, kai eirēnēn, kai elegen, hoti Hōs egrapse tois monazousin, houtō phronoumen. Eita pros idion skopon blepōn, elege peri emou, hoti Kai autos eirēke tēn hagian synodon mē memnēsthai tēs lexeōs, tēs Theoto kou phēmi. Egō de gegrapha, hoti Ei kai mē emnēsthē hē synodos tēs lexeōs, kalōs epoiēsen; oute gar ekinēthē toiouton ti kat' ekeino kairou. Dio oute ēn anankē ta mē zētoumena pherein eis meson. Ei kai ta malista tę̄ dynamei tōn ennoiōn, oide Theotokon tēn hagian Marian 8; auton gar legei ton gennēthenta ek tou Patros, ton di᾽ hou ta panta egeneto sarkōsithēnai, enanthrōpēsai, pathein, anastēnai ek nekrōn, anelthein eis ouranous, ēxein de kai kritēn zōntōn kai nekrōn. Kai ouch hoti pantōs autos ho ek Theou kata physin gennētheis Logos, apethanen, ē enychthē tę̄ lonchę̄ eis tēn pleuran. Poian gar echei, eipe moi, pleuran to asōmaton? Ē pōs an apethanen hē zōē? ᾿All' hoti henōtheis tę̄ sarki, eita paschousēs autēs, hōs tou idiou paschontos sōmatos, autos pros auton oikeioutai to pathos. Sophizomenoi toinyn, kai apatōntes heautous, tauta legousin. Hoti de pseudontai, kai ton idion echousin eon eis tēn kardian ᾽, esti dē kai dia toutou idein; apestalēsan gar tǭ Bouphą Martyriǭ tǭ diakonǭ, tǭ phrontizonti tōn ekklēsiastikōn pragmatōn, dyo chartia ; hen men syntachthen para Phōtiou, ē par' heterou tinos, kata tou tomou tou pros tous monas zontas; hen de hōs en schēmati tetrados, allokoton echon tēn epigraphēn. Echei de houtōs; Pros tous, dia tēn synapheian, ē tēn theotēta tou Monogenous smikrountas hi, ē apotheountas tēn anthrōpotēta. To de prooimion eis tas para tōn hairetikōn loidorias, hōs epi sklērōn genomenas epapoteinetai. Kai dēthen peiratai deiknyein hoti to sōma esti to peponthos, kai ouch ho Theos Logos; hōs tinōn legontōn hoti ho apathēs tou Theou Logos pathētos estin. ᾿All' oudeis houtō mainetai. Hōs de pollakis eipomen, hē hagia synodos auton ephē pathein ton Logon, ton di' hou ta panta egeneto; pathein de sarki, kata tas Graphas. Pathontos gar tou sōmatos autou, autos legetai pathein; hoti kai hē tou anthrōpou psychē, kaitoi paschousa mēden eis idian physin, paschein legetai, tou autēs pathontos sōmatos. ᾿All' epeidē skopos ekeinois dyo legein Christous, kai dyo huious, kai ton men, anthrōpon idikōs, ton de, Theon idikōs; eita monōn tōn prosōpōn poiousin tēn henōsin, dia touto poikillontai, kai prophaseis plattontai en hamartiais, katha gegraptai. Syntychontes toinyn autois, ekeina legete, hoti Poieite men kakōs, eisballontes tinas kataphlyarein tou episkopou hymōni, kai toutous thalpon tes kai synkrotountes, kai organa tēs heautōn mochthērias poioumenoi. Plēn ouch hautē tēs lypēs estin hē prophasis; all᾽ oude holōs echthros estin ho episkopos hymōn; tou entautha. Lypei de pantas tous kata tēn anatolēn kai dysin episkopous, to mē ginesthai orthōs ton peri Christou logon, alla diestrammenōs. Arkei de pros apodeixin kai elenchon autōn, to s mēde pōpote en tais Ekklēsiais tauta para tinos eirēsthai, hoion dē to keimenon en tais autou exēgēsesin. Echei de houtōs Nestorios; «Ou tais kraugais krinō tēn eis eme philostorgian, alla tǭ peri ta dogmata pothǭ, kai tǭ memnēsthai tēs tou Despotou kai theotētos hama kai anthrōpotētos. » Kai met' oliga; « Kai prosechō tois hēmeterois 1 dēmois eulabeian men pollēn kektēmenois, kai thermotatēn eusebeian, epi de tēs peri to dogma theognōsias, agnoias peplērōmenois. Touto de ouk enklēma tōn laōn; alla pōs an euprepōs eipoimi to mē echein tous didaskalous kairon, kai ti tōn akribesterōn hymin - parathesthai dogmatōn? » Pōs gar? ouk escholasan hoi pro autou? Ara ge eustomōteros estin Iōannou ? Isos de tou makariou Attikou, kai synetōteros? Tis hē ophrys hautē? Mallon de, pōs ouch - hōmologēsen enargōs, hoti xenēn kai asynēthē didaskalian eisēgage, kai tois pro autou mē egnōsmenēn, dia tēn atopian, mēte en syllogǭ pistōn, mēte en hagiais Ekklēsiais? Emoi toinyn pros auton peri pragmatōn teōs logos oude heis. Genoito de mallon metanoēsai auton, kai tēn orthēn homologēsai pistin; kai hyper hōn eis eme pepoiēken erethizōn, kai epaleiphōn kat᾿ emou tous echthrous, apologēsetai tǭ theǭ. Ouden de thaumaston, ei kakōs hēmas Sōphronas, kai to tou phyratou Phlabianou paidaryllion; aei gar gegonasi kai peri heautous, kai peri pantas kakoi. Istō de ho eisbalōn autous, hoti oute apodēmian phoboumetha, oute apologian tēn pros ekeinous, kai ei genoito toutou kairos. Symbainei gar hoti hē tou Sōtēros oikonomia, dia mikrōn kai eutelestatōn pragmatōn, synagei synodon, hina kai tharisę̄ tēn heautou Hekklēsian, aspilon kai asynchyton echousan tēnē eugenē pistin. Mē prosdokatō de ho deilaios, hoti ei kai pleious kai axiologoi eien hoi dia tēs autou spoudēs katēgorein hēmōn mellontes, dikastēs esetai tōn kath᾽ hēmas, kan touto prosachthę̄ ex ᾿Amphitiōnos O. Paraitēsometha gar ekeise elthontes; kai, syn Theǭ phanai, tais autou dysphēlegousin hai kopriai tēs poleōs Chairēmōn, Ouiktōr, miais apologēsetai. Hothen pheugomen tēn eirēnēn oudamōs, alla mallon harpazomen, ean homologēthę̄ hē pistis orthē, kai pausōntai tou legein toiauta, haper xenoepountes, epikalountai thanaton. Tosautēn gar diastrophēn echei to apostalen tetradion tōn autou dysphēmiōn, hōs molynesthai kai ton anaginōskonta. Epeidē de aitiatai hōs lexin asynēthē eirēken hē Graphē ēgoun hē hagia synodos, Theotokon onomasasa tēn hagian Parthenon, erōtasthōsan autoi, pou Christotokon, ē Theodochon heuron gegrammenon? Pros toutǭ kakeino enethēken autais lexesin houtō; « Tēn Theodo chon tǭ Theǭ mē syntheologōmen Parthenon; ; ouk eidōs ho legei. Ei gar mē tetoke Theon, mēde eschen en tę̄ koilią Theon onta Christon; pōs eti Theodochos esti? Kai auton de ton Patera eipe. Theotokon. Pou toinyn anegnō tas lexeis tautas, agnoō. Plēn epeidē kai alla polla episyrontai enklēmata ek tōn exēgēseōn autou, phylachthēsontai heōs kairou, ei mē tis genētai metagnōsis. To de ge schedarion tēs deēseōs to par' hymōn apostalen, hōs opheilon epidothēnai men basilei, ouk aneu de gnōmēs hymōn 4, labōn anegnōn. Epeidē de pollēn eiche katadromēn kata tou ekeise, ē adelphou, ē pōs an eipoimi, teōs epeschon, hina mē eperchoito hēmin legōn; Katēgorēsate mou epi tou basileōs, hōs hairetikou. Hypēgoreusamen de heterōs, meta tou kai paraiteisthai tēn autou krisin, eipontes kai tēs echthras ton tropon, kai tēn dikēn metaspasai, ei enistantai holōs ekeinoi, eis heterous archontas. Anagnontes toinyn to schedarion, epidote, ei kaleseie chreia; kan idoite, hoti epibouleuōn emmenei, kai alēthōs panta kinei tropon, ton kath' hēmōn horōnta, spoudaiōs grapsate. Kai epilexamenos andras eulabeis kai phronimous, episkopous te kai monazontas, exapostelō prōtǭ kairǭ. Ou gar mē dōsō hypnon, kata to gegrammenon, tois ophthalmois mou kai tois blepharois mou nystagmon, kai anapausin tois krotaphois mou, heōs hou agōnisōmai ton hyper tēs hapantōn sōtērias agōna. Toigartoi ; memathēkotes tēn hēmōn gnōmēn, andrisasthe; ēdē gar kai genēsontai par' hēmōn grammata, ha dei, kai pros hous dei. Skopos gar moi dia tēn eis Christon pistin, kai kamein, kai hypostēnai pan hotioun tōn nomizomenōn einai deinōn en basanois, heōs hou kai ton hēdyn moi dia touto hypomeinō thanaton, toigaroun.
I have read the memorandum you sent, from which I learned that the presbyter Anastasius, on meeting you, pretended to seek friendship and peace, and said, “We think as he wrote to the monks.” Then, looking to his own aim, he said of me, “He himself said that the holy synod did not mention the word,” I mean “Mother of God.” What I wrote was this: even if the synod did not mention the word, it did well; for no such question had been raised at that time, and so there was no need to bring into the open what was not being asked. Yet by the force of its meaning it certainly knows the holy Mary as Mother of God. For it says that the very one begotten of the Father, through whom all things came to be, was made flesh, became man, suffered, rose from the dead, went up into the heavens, and will come as judge of the living and the dead. Not that the Word naturally begotten of God himself died, or was pierced in the side with the lance; for what side, tell me, has the incorporeal? Or how could the life die? But because, being united to the flesh, when the flesh then suffered, he makes the suffering his own, as of his own suffering body. So they speak sophistically and deceive themselves when they say these things.
That they are lying and have their own aim in their heart can be seen from this too. Two papers were sent to Buphas Martyrius, the deacon who looks after church affairs: one composed by Photius, or by someone else, against the treatise to the monks; the other in the form of a quire, with a strange title. It runs thus: “Against those who, because of the conjunction, either diminish the Godhead of the Only-begotten or deify the manhood.” Its preface stretches out against the abuse of the heretics, as though it had been uttered against hard men. And it tries, forsooth, to show that it was the body that suffered and not God the Word, as though some were saying that the impassible Word of God is passible. But no one is so mad. As we have often said, the holy synod said that the Word himself, through whom all things came to be, suffered; but suffered in the flesh, according to the Scriptures. For when his body suffered, he himself is said to have suffered; just as the soul of a man too, though suffering nothing in its own nature, is said to suffer when its body suffers. But since their aim is to speak of two Christs and two sons, the one specially man and the other specially God, and then to make the union one of the persons only, for this reason they twist and turn and invent excuses in sins, as it is written.
When you meet them, then, say this: “You do wrong in bringing in certain people to prattle against our bishop, cherishing and abetting them and making them instruments of your own wickedness. But this is not the reason for his grief; nor is your bishop an enemy of the one there at all. What grieves all the bishops of East and West is that the doctrine about Christ is not being taught rightly, but perversely.” Sufficient proof and refutation of them is that no one ever said in the churches anything like what is found in his expositions. Nestorius says this: “I do not judge your affection for me by your shouts, but by your longing for doctrine and by your remembering both the Godhead and the manhood of the Master.” And a little further: “I observe that our congregations have great reverence and the warmest piety, but in the knowledge of God that concerns doctrine they are full of ignorance. This is not a charge against the people; but how am I to say it politely? Their teachers have not had time to set before you any of the more exact doctrines.” What? Had those before him no leisure? Is he more eloquent than John? Is he equal to the blessed Atticus, and wiser? What arrogance is this! Or rather, has he not plainly confessed that he has introduced a strange and unfamiliar teaching, unknown to those before him because of its absurdity, whether in a gathering of the faithful or in the holy churches? For my part, then, I have so far not a word to say to him about practical matters. May he rather repent and confess the right faith; and for what he has done to provoke me and to stir up enemies against me he will give account to God.
It is no wonder if Sophronas and the little slave of Flavian the dough-kneader speak ill of us; they have always been wicked both to themselves and to everyone. But let the one who brought them in know that we fear neither a journey nor a defence against them, if the occasion for it should arise. For it happens that the Saviour's dispensation, through small and very mean things, gathers a synod, so that it may purify its church, keeping its noble faith spotless and unconfused. Let the wretch not expect that, even if those who are going to accuse us through his efforts are more numerous and of some standing, he will be judge of our affairs, even if the charge is brought by both parties; for when we come there we shall decline him, and, God willing, he will have to answer for his own blasphemies. As for Chaeremon and Victor, whom they call the dregs of the city … We are in no way fleeing from peace, but rather seizing it, if the right faith is confessed and they stop saying such things as, by their strange talk, call down death. For the quire that was sent contains such perversity of his blasphemies that even the reader is defiled.
Since he accuses Scripture, or rather the holy synod, of having used an unfamiliar word in naming the holy Virgin Mother of God, let them be asked where they found “Mother of Christ” or “receiver of God” written. Besides this he added, in these very words: “Let us not proclaim as God, together with God, the Virgin who received God.” He does not know what he is saying. For if she did not bear God, nor had in her womb Christ who is God, how is she still the receiver of God? He even called the Father himself “Theotokos.” Where he read these words, I do not know. But since many other charges are drawn from his expositions, they will be kept until the proper time, unless some change of mind takes place.
The draft of the petition you sent, which was to be presented to the emperor, though not without your consent, I received and read. But since it contained a strong attack on the one there, whether brother or whatever I should call him, I have held it back for the present, so that he may not come at us saying, “You have accused me before the emperor as a heretic.” We have dictated another, which also declines his jurisdiction, states the manner of his enmity, and asks that the case be transferred to other magistrates, if those men press it at all. Read the draft, then, and present it if need arises; and if you see that he persists in plotting and is truly moving every means against us, write urgently. I will choose reverent and prudent men, bishops and monks, and send them at the first opportunity. For, as it is written, I will not give sleep to my eyes nor slumber to my eyelids nor rest to my temples, until I have fought the contest for the salvation of all. Therefore, knowing our mind, play the man; for letters will soon be written by us, those that are needed, to those to whom they are needed. For my aim, for the sake of the faith in Christ, is to toil and to undergo anything whatever of what are thought to be terrible torments, until I endure even death, which is sweet to me for this cause. Therefore …
Chapter 11
11PG 77 77:79
Τῷ ὀσιωτάτῳ καὶ θεοφιλεστάτῳ Πατρὶ Κελεστίνῳ Κύριλλος ἐν Κυρίῳ χαίρειν. Εἰ μὲν ἦν σιωπῆσαι, καὶ μὴ πάντα τῇ σῇ θεοσεβείᾳ γράφοντα τὰ κινούμενα, καὶ μέμψεως ἔξω γενέσθαι, καὶ διαφυγεῖν δύνασθαι τὸ δοκοῦν λυπηρόν, καὶ μάλιστα ἐν ἀναγκαίοις οὕτω πράγμασιν, ὅπου καὶ ἡ τῆς πίστεως ὀρθότης παρασαλεύεται παρά τινων, ἔφην ἂν ἐν ἐμαυτῷ· Καλὴ καὶ ἀκίνδυνος ἡ σιωπή, καὶ τὸ ἠρεμεῖν τοῦ ταράττεσθαι κρείττον. Ἐπειδὴ δὲ καὶ Θεὸς ἀπαιτεῖ παρ' ἡμῶν τὸ νηφάλιον ἐν τούτοις, καὶ τὰ μακρὰ τῶν Ἐκκλησιῶν ἔθη πείθουσιν ἀνακοινοῦσθαι τῇ σῇ ὁσιότητι, γράφω πάλιν ἀναγκαίως, ἐκεῖνο δηλῶν ὅτι διακυκᾷ τὰ πάντα καὶ νῦν ὁ Σατανᾶς, καὶ μετὰ κατὰ τῶν Ἐκκλησιῶν τοῦ Θεοῦ μαίνεται, καὶ ὀρθοποδοῦντας ἐν πίστει τοὺς ἁπανταχόσε λαοὺς πειρᾶται διαστρέφειν. Οὐ γὰρ ἠρεμεῖ τὸ παμπόνηρον ἐκεῖνο θηρίον καὶ εὐφόρητον εἰς ἀσέβειαν. Ἐσίγων μὲν οὖν παρωχηκότα καιρόν· καὶ οὐδὲν ὅλως οὔτε πρὸς τὴν σὴν θεοσέβειαν γέγραφα περὶ τοῦ νῦν ὄντος ἐν Κωνσταντινουπόλει, καὶ τὴν Ἐκκλησίαν διέποντος, οὔτε μὴν πρὸς ἕτερον τῶν συλλειτουργῶν, τὸ ἐν τούτοις προπετὲς οὐκ ἔξω μώμου κεῖσθαι πιστεύων. Ἐπειδὴ δὲ εἰς ἀκμὴν ὥσπερ ἥκομεν τοῦ κακοῦ, δεῖν ᾠήθην ἀναγκαίως ἀνεῖναι λοιπὸν τὴν γλῶτταν καὶ πάντα εἰπεῖν τὰ κεκινημένα. Ὁ γὰρ μνημονευθεὶς ἅμα κεχειροτόνηται, καὶ δέον ταῖς παραινέσεσι, ταῖς εἰς τὸ ἀγαθὸν, ὠφελεῖν τοὺς τε ἐκεῖσε λαοὺς καὶ τοὺς παρεπιδημοῦντας ξένους· πάμπολλοι δὲ οὗτοι, καὶ ἀπὸ πάσης, ὡς ἔπος εἰπεῖν, πόλεώς τε καὶ χώρας· σπουδὴν ἔθετο λαλεῖν ἔκτοπά τινα, καὶ ἔξω λόγου, καὶ ὅσα μακράν ἐστι τῆς ἀποστολικῆς καὶ εὐαγγελικῆς πίστεως, ἣν μέχρι παντὸς τετηρήκασιν οἱ Πατέρες, παρέδοσάν τε ἡμῖν ὡς πολύτιμον μαργαρίτην. Καὶ τὰς μὲν ὁμιλίας, ἃς ἐπ᾿ ἐκκλησίας εἴρηκε, καὶ τοῦτο πλειστάκις, καὶ λέτων οὐ παύεται, πεπομφα τῇ σῇ θεοσεβείᾳ, ὡς ε!δησιν ἀκριβῆ. Ἐγὼ δὲ ὁμολογῶ, καίτοι βουληθεὶς συνοδικῷ γράμματι φανερὸν αὐτῶ καταστῆσαι, ὅτι ταῦτα λέγοντι καὶ φρονοῦντι κοινωνεῖν οὐ δυνάμεθα· τοῦτο μὲν οὐ πεποίηκα. Λογισάμενος δὲ, ὅτι χρὴ τοῖς ὀλισθήσασι χεῖρα διδόναι, καὶ ὡς ἀδελφοὺς πεσόντας ἐγεῖραι, παρήνεσα διὰ γραμμάτων ἀποσχέσθαι τῆς τοιαύτης κακοδοξίας. ᾿Αλλ' ὠνήσαμεν οὐδέν. Ἐπειδὴ δὲ μεμάθηκεν ὅτι τοσοῦτον ἀφεστήκαμεν τοῦ τὰ αὐτὰ φρονεῖν, ὡς καὶ ἐπιπλήττειν αὐτὸν μεταστῆναι τῶν οἰκείων εὑρημάτων, οὐ γὰρ ἂν εἴποιμι δογμάτων, πάντα τρόπον ἐπιβουλῆς κεκίνηκε, καὶ εἰς ἔτι σαλεύων οὐ παύεται. Ὅτε δὲ προσεδοκῶμεν αὐτὸν θεραπεύεσθαι, καὶ ἀποσχέσθαι τῶν κατὰ Χριστοῦ. δογμάτων, ἔγνωμεν ὅτι διημαρτήκαμεν τῆς ἐλπίδος, τοιούτου τινὸς γεγονότος. ὧν ἐν Κωνσταντινουπόλει ἐπίσκοπος ὀνόματι Δωρόθεος, τὰ αὐτὰ φρονῶν αὐτῷ, ἀνὴρ χρειοκόλαξ καὶ προπετὴς χείλεσι, καθὼς γέγραπται, ὃς ἐν συνάξει καθεζομένου ἐπὶ τοῦ θρόνου τῆς ἐκκλησίας τοῦ Κωνσταντινουπόλεως εὐλαβεστάτου Νεστορίου, ἀναστὰς, μεγάλῃ τῇ φωνῇ τετόλμηκεν εἰπεῖν· Εἴ τις Θεοτόκον εἶναι λέγει τὴν Μαρίαν, οὗτος ἀνάθεμα ἔστω. Καὶ γέγονε μὲν κραυγή μεγάλη παρὰ παντὸς τοῦ λαοῦ καὶ ἐκδρομή. Οὐ γὰρ ἤθελον ἔτι κοινωνεῖν αὐτοῖς τοιαῦτα φρονοῦσιν· ὥστε καὶ νῦν ἀποσυνάκτους εἶναι τοὺς λαοὺς τῆς Κωνσταντινουπόλεως, πλὴν ὀλίγων ἐλαφροτέρων καὶ τῶν κολακευόντων αὐτόν. Τὰ δὲ μοναστήρια σχεδὸν ἅπαντα καὶ οἱ τούτων ἀρχιμαν-, ὀρῖται, καὶ τῆς συγκλήτου πολλοὶ οὐ συνάγονται, δε- - διότες μὴ ἀδικηθῶσιν εἰς πίστιν, αὐτοῦ καὶ τῶν σὺν αὐτῷ, οὓς ἀπὸ τῆς ᾿Αντιοχείας ἀναβαίνων ἤγαγε, πάντων λαλούντων τὰ διεστραμμένα. Ἐπειδὴ δὲ τῶν ὁμιλιῶν αὐτοῦ ἐνεχθεισῶν εἰς τὴν Αίγυπτον, ἔμαθον ὅτι ἐλαφρότεροί τινες συνηρπάσθησαν, καὶ λοιπὸν ἐνδοιάζοντες πρὸς ἀλλήλους ἔφασκον· Ἆρα ὀρθῶς λέγει; ἆρα ἐπλανήθη; δεδο:-κὼς μὴ ῥιζωθῇ τὰ τῆς νόσου ἐν ταῖς τῶν ἁπλουστέρων ψυχαῖς, ἔγραψα τοῖς κατὰ τὴν Αἴγυπτον μοναστηρίοις καθολικὴν ἐπιστολὴν, βεβαιῶν αὐτοὺς εἰς πίστιν ὀρθήν. Εἶτά τινες ἀπήγαγον ἐν τῇ Κωνσταντινουπόλει͵ τὰ ἴσα, καὶ ὠφέληνται μὲν ἀναγνόντες πάνυ πολλὰ,, ὥστε καὶ γεγράφασιν εὐχαριστοῦντες πλεῖστοι τῶν ἐν τέλει. Γέγονε δὲ αὐτῷ καὶ τοῦτο τροφὴ τῆς κατ᾿ ἐμοῦ λύπης, καὶ ὡς ἐχθρῷ μάχεται, οὐδὲν ἕτερον ἔχων ἐγκαλεῖν, ἢ ὅτι μόνον οὐκ ἀνέχομαι τὰ ἴσα φρονεῖν αὐτῷ, ἀλλὰ καὶ ἐπηνώρθωσα πολλοὺς, ἣν παρελάβομεν ἐκ Πατέρων πίστιν, καὶ ἃ ἐμάθομεν ἐκ τῆς θείας Γραφῆς, ἐκεῖνα δὴ καταπείθων αὐτοὺς οἴεσθαι δεκτά. Ὅμως καὶ οὐ φροντίσας τῶν παρ᾿ αὐτοῦ γενομένων κατ' ἐμοῦ, ἀλλὰ Θεῷ δοὺς τῷ πάντα εἰδότι καὶ ἰσχύοντι, πάλιν ἑτέραν ἐπιστολὴν γέγραφα τῷ μνημονευθέντι, τὴν ἔκθεσιν ὡς ἐν συντόμῳ τῆς ὀρθῆς πίστεως ἔχουσαν, παρακαλῶν τε ἅμα καὶ διαμαρτυρούμενος οὕτω καὶ φρονεῖν καὶ λαλεῖν. Ἀλλ᾽ ὤνησα πάλιν οὐδέν. Ἔχεται δὲ καὶ εἰς δεῦρο τῶν ἀπ᾿ ἀρχῆς, καὶ οὐ παύεται λαλῶν τὰ διεστραμμένα. Γινωσκέτω δὲ καὶ τοῦτο ἡ σὴ θεοσέβεια, ὅτι καὶ ἅπασι τοῖς κατὰ τὴν ᾿Ανατολὴν ἐπισκόποις συνάδει τὰ λεγόμενα· καὶ δυσχεραίνουσι πάντες καὶ λυποῦνται, καὶ μάλιστα οἱ κατὰ τὴν Μακεδονίαν εὐλαβέστατοι ἐπίσκοποι. Καὶ τοῦτο εἰδὼς, οἴεται ὅτι πάντων ἐστὶ σοφώτερος, καὶ μόνος οἶδε τὸν σκοπὸν τῆς θεσπνεύστου Γραφῆς, καὶ τὸ τοῦ Χριστοῦ μυστήριον. Καίτοι πῶς οὐκ ἔδει πληροφορεῖσθαι μᾶλλον αὐτὸν, ὅτι πάντων τῶν κατὰ πᾶσαν τὴν οἰκουμένην ὀρθοδό ξων ἐπισκόπων καὶ λαϊκῶν ὁμολογούντων ὅτι καὶ Θεὸς ἦν ὁ Χριστὸς, καὶ Θεοτόκος ἡ τεκοῦσα αὐτὸν Παρθένος, πλανᾶται μόνος αὐτὸς τοῦτο ἀρνούμενος; ᾿Αλλ᾿ ὀφρύεται, καὶ οἴεται ὅτι, τῇ δυναστείᾳ τοῦ θρό νου πᾶσιν ἐπιβουλεύων, καὶ ἡμᾶς ἢ καὶ τοὺς ἄλλους ἅπαντας ἀναπείσει τὰ αὐτὰ φρονεῖν αὐτῷ. Τί τοίνυν δράσομεν, οὔτε ἀναπείθοντες αὐτὸν, ( οὔτε παῦσαι δυνάμενοι τῶν τοιούτων ὁμιλιῶν, καὶ ὀσημέραι κατεφθαρμένων τῶν ἐν Κωνσταντινουπόλει, καὶ δυσχεραινόντων μὲν, ἐκδεχομένων δὲ τὴν παρὰ τῶν ὀρθοδόξων διδασκάλων ἐπικουρίαν; Καὶ οὐ περὶ τῶν τυχόντων ὁ λόγος ἡμῖν, ἀλλ᾽ οὐδὲ ἀκίνδυνος ἡ σιωπή. Εἰ γὰρ δυσφημείται Χριστὸς, πῶς ἡμεῖς σιωπήσωμεν, καίτοι τοῦ Παύλου γράφοντος· « Εἰ γὰρ ἑκὼν τοῦτο πράσσω, μισθὸν ἔχω· εἰ δὲ ἄκων, οἰκονομίαν πεπίστευμαι; » Οἱ τοίνυν ἐμπεπιστευμένοι τοῦ λόγου τὴν οἰκονομίαν, καὶ τῆς πίστεως τὴν ἀσφάλειαν, τί ἐροῦμεν ἐν ἡμέρᾳ κρίσεως, ὅταν ἐπὶ τούτοις σιγήσωμεν; σῇ θεοσεβείᾳ ἀνακοινωσώμεθα. Διὸ δὴ καταξίωσον Οὐ πρότερον δὲ τῆς πρὸς αὐτὸν κοινωνίας ἐκβάλ· λομεν ἑαυτοὺς μετὰ παῤῥησίας, πρὶν ἂν ταῦτα τῇ τυπῶσαι τὸ δοκοῦν, καὶ πότερόν ποτε χρή κοινωνεῖν αὐτῷ, ἢ λοιπὸν ἀπειπεῖν μετὰ παῤῥησίας, ὅτι τοιαῦτα φρονοῦντι καὶ διδάσκοντι οὐδεὶς κοινωνεῖ. Τὸν δὲ ἐπὶ τούτοις σκοπὸν τῆς σῆς θεοσεβείας χρὴ γενέσθα: διὰ γραμμάτων καταφανῆ καὶ τοῖς εὐσεβεστάτοις καὶ θεοφιλεστάτοις ἐπισκόποις τοῖς κατὰ Μακεδονίαν, καὶ ἅπασι τοῖς κατὰ τὴν ᾿Ανατολήν. Ἐπιθυμοῦσι γὰρ αὐτοῖς δώσομεν ἀφορμὰς τοῦ πάντας μιᾷ ψυχῇ καὶ μιᾷ γνώμῃ στῆναι, καὶ ἐπαγωνίσασθαι τῇ ὀρθῇ πίστει πολεμουμένῃ. Ὅσον γὰρ τὸ κατ᾿ αὐτὸν, καὶ οἱ Πατέρες ἡμῶν οἱ μεγάλοι καὶ θαυμαστοὶ καὶ εὐδόκιμοι Θεοτόκον εἶναι τὴν ἁγίαν εἰπόντες Παρθένον ἀνεθεματίσθησαν, καὶ ἡμεῖς δὲ σὺν αὐτοῖς οἱ ζῶντες ἔτι. Καὶ ἐπειδὴ ἰδίᾳ φωνῇ τοῦτο ποιῆσαι οὐκ ἠθέλησεν, ἄλλον ἔστησε τὸν μνημονευθέντα Δωρόθεον, καὶ τοῦτο εἰπεῖν παρεσκεύασεν, αὐτοῦ καθεζομένου καὶ ἀκούοντος· ᾧ καὶ κατελθὼν ἀπὸ τοῦ θρόνου εὐθὺς κεκοινώνηκεν, ἐπιτελέσας τὰ θεῖα μυστήρια. Ὑπὲρ δὲ τοῦ εἰδέναι σαφῶς τὴν σὴν ὁσιότητα, τίνα ἐστὶν ἃ αὐτὸς μὲν λέγει καὶ φρονεῖ, τίνα δὲ οἱ μακάριοι καὶ μεγάλοι Πατέρες ἡμῶν, ἀπέστειλα τόμους, κεφαλαίων περικοπὰς ἔχοντας. Ἑρμηνευθῆναι δὲ παρεσκεύασα, ὡς ἐνεδέχετο τοῖς ἐν ᾿Αλεξανδρείᾳ, καὶ τὰς παρ᾿ ἐμοῦ γραφείσας ἐπιστολὰς δέδωκα τῷ ἀγαπητῷ Ποσειδωνίῳ, ἐντειλάμενος καὶ αὐτὰς προσαγαγεῖν τῇ σῇ ὁσιότητι. Υπομνηστικὸν τοῦ ἁγιωτάτου ἐπισκόπου Κυρίλλου γενόμενον πρὸς Ποσειδώνιον ἀποσταλέντα παρ' αὐτοῦ ἐν τῇ ῾Ῥώμῃ τῶν κατὰ Νεστόριον ἕνεκεν. Ἡ Νεστορίου πίστις, μᾶλλον δὲ κακοδοξία, ταύτην ἔχει τὴν δύναμιν. Φησὶν ὅτι ὁ Θεὸς Λόγος προεγνωκὼς ὅτι ὁ ἐκ τῆς ἁγίας Παρθένου γενόμενος, ἅγιος ἔσται καὶ μέγας, εἰς τοῦτ᾽ ἐξελέξατο αὐτὸν, καὶ παρεσκεύασε μὲν γεννηθῆναι δίχα ἀνδρὸς ἐκ τῆς Παρθένου, ἐχαρίσατο δὲ αὐτῷ τὸ καλεῖσθαι τοῖς αὐτοῦ ὀνόμασιν, καὶ ἤγειρεν αὐτόν. Ὥστε κἂν ἐνανθρωπήσας λέγηται ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ὅτι συνῆν ἀεὶ, ὡς ἀνθρώπῳ ἁγίῳ τῷ ἐκ τῆς Παρθένου, διὰ τοῦτο λέγεται ἐνανθρωπῆσαι· ὥσπερ δὲ συνῆν τοῖς προφήταις, οὕτω, φησὶ, καὶ τούτῳ κατὰ μείζονα συνάφειαν. Διά τοῦτο φεύγει πανταχοῦ τὸ λέγειν τὴν ἕνωσιν, άλλ' ὀνομάζει συνάφειαν, ὥσπερ ἐστὶν ὃς ἔξωθεν, καὶ ὡς ἂν λέγῃ πρὸς Ἰησοῦν, ὅτι «Καθ' ὡς ἦν μετὰ Μωϋσῆ, μᾶλλον δὲ τὸ τῆς συναφείας ὄνομα παραιτούμεθα, ὡς οὐκ ἔχον ἱκανῶς σημῆναι τὴν λέγει ὅτι ἐκ μήτρας συνῆν αὐτῷ. οὕτως ἔσομαι μετὰ σοῦ. » Κρύπτων δὲ τὴν ἀσέβειαν, Διὰ τοῦτο οὔτε Θεὸν ἀληθινὸν αὐτὸν εἶναι λέγει, ἀλλ' ὡς εὐδοκίᾳ τοῦ Θεοῦ κεκλημένον οὕτως· κἂν Κύριος ὠνομάσθη, οὕτως πάλιν αὐτὸν βούλεται Κύριον, ὡς τοῦ Θεοῦ Λόγου χαρισαμένου αὐτῷ τὸ καλεῖσθαι καὶ οὕτω. Μή φησιν ὅτι ὅπερ λέγομεν, ἀποθανεῖν ὑπὲρ ἡμῶν τὸν Υἱὸν τοῦ Θεοῦ, καὶ ἀναστῆναι, ὁ ἄνθρωπος ἀπέθανε, καὶ ὁ ἄνθρωπος ἀνέστη· καὶ οὐδὲν τοῦτο πρὸς τὸν τοῦ Θεοῦ Λόγον. Καὶ ἡμεῖς μὲν γὰρ ὁμολογοῦμεν ὅτι καὶ ἀθάνατός ἐστιν ὁ τοῦ Θεοῦ Λόγος καὶ ζωή ἐστιν· ἀλλὰ πιστεύομεν ὅτι γέγονε σάρξ, τουτέστιν, ἑνώσας ἑαυτῷ τὴν σάρκα μετὰ ψυχῆς λογικῆς, ἔπαθε σαρκὶ, κατὰ τὰς Γραφάς· καὶ ἐπειδὴ τὸ σῶμα αὐτοῦ πέπονθεν, αὐτὸς λέγεται παθεῖν, καίτοι τὴν φύσιν ἀπαθής ὧν · καὶ ἐπειδὴ τὸ σῶμα αὐτοῦ ἀνέστη, οὐ γὰρ εἶδε διαφθορὰν ἡ σάρξ αὐτοῦ, λέγεται ὅτι αὐτὸς ἀνέστη ὑπὲρ νεκρῶν. Ἐκείνῳ δὲ οὐ ταῦτα δοκεῖ, ἀλλά φησιν ὅτι ἀνθρώπου γέγονε τὸ πάθος, καὶ ἀνθρώπου ἡ ἀνάστασις, καὶ ἐν τοῖς μυστηρίοις σῶμὰ ἐστιν ἀνθρώπου τὸ προκείμενον. Ἡμεῖς δὲ πιστεύομεν ὅτι τοῦ Λόγου ἐστὶ σάρξ ζωοποιεῖν ἰσχύουσα διὰ τοῦτο, ὅτι τοῦ τὰ πάντα ζωοποιοῦντος Λόγου γέγονε σὰρξ καὶ αἷμα. Ταῦτα οὐκ ἀνέχων λέγειν ἐκεῖνος, Κελέστιον παρ εσκεύασεν ἐπιδοῦναι λιβέλλους κατὰ Φιλίππου τοῦ πρεσβυτέρου, ἐλέγχοντα αὐτὸν καὶ μηκέτι θελήἕνωσιν, σαντα συναφθῆναι μετ' αὐτοῦ διὰ τὴν αἴρεσιν. δὲ τοῖς λιβέλλοις αἰτία τις ἦν ὅτι Μανιχαῖός ἐστιν. Εἶτα κέκληκε τὸν ἄνθρωπον εἰς συνέδριον. Κἀκεῖνος ἦλθεν, πρᾶγμα ποιῶν κανονικὸν, ἑτοίμως ἔχων ἀπολογήσασθαι. Ἐπειδὴ δὲ οὐδὲν εἶχε δεῖξαι ὁ Κελέστιο,, ἀφανῆ ἑαυτὸν κατέστησε, καὶ οὐκ ἀπῆλθεν εἰς τὸ συνέδριον. Οὐχ εὑρὼν αὐτὴν τὴν ἀφορμὴν, ἐφ᾿ ἑτέραν ἐχώρη - σεν. Ἔφη γὰρ, ὅτι Τίνος ἕνεκεν παρασύναξιν ἐποίησας, καὶ ἐν τῇ οἰκίᾳ προσφορὰν ἐτέλεσας; Παντὸς σχεδὸν τοῦ κλήρου λέγοντος, ὅτι Καὶ ἡμῶν ἕκαστος ἐν καιρῷ καὶ χρείαις τοῦτο ποιεῖ, ἐξένεγκεν ἀπόφασιν καθαιρέσεως κατὰ τοῦ ἀνθρώπου. Ἰδοὺ ἔχεις τόμους ἔχοντας κεφάλαια τῶν βλασφημιῶν Νεστορίου.
Tǭ osiōtatǭ kai theophilestatǭ Patri Kelestinǭ Kyrillos en Kyriǭ chairein. Ei men ēn siōpēsai, kai mē panta tę̄ sę̄ theosebeią graphonta ta kinoumena, kai mempseōs exō genesthai, kai diaphygein dynasthai to dokoun lypēron, kai malista en anankaiois houtō pragmasin, hopou kai hē tēs pisteōs orthotēs parasaleuetai para tinōn, ephēn an en emautǭ; Kalē kai akindynos hē siōpē, kai to ēremein tou tarattesthai kreitton. Epeidē de kai Theos apaitei par' hēmōn to nēphalion en toutois, kai ta makra tōn Ekklēsiōn ethē peithousin anakoinousthai tę̄ sę̄ hosiotēti, graphō palin anankaiōs, ekeino dēlōn hoti diakyką ta panta kai nyn ho Satanas, kai meta kata tōn Ekklēsiōn tou Theou mainetai, kai orthopodountas en pistei tous hapantachose laous peiratai diastrephein. Ou gar ēremei to pamponēron ekeino thērion kai euphorēton eis asebeian. Esigōn men oun parōchēkota kairon; kai ouden holōs oute pros tēn sēn theosebeian gegrapha peri tou nyn ontos en Kōnstantinoupolei, kai tēn Ekklēsian diepontos, oute mēn pros heteron tōn sylleitourgōn, to en toutois propetes ouk exō mōmou keisthai pisteuōn. Epeidē de eis akmēn hōsper hēkomen tou kakou, dein ǭēthēn anankaiōs aneinai loipon tēn glōttan kai panta eipein ta kekinēmena. Ho gar mnēmoneutheis hama kecheirotonētai, kai deon tais parainesesi, tais eis to agathon, ōphelein tous te ekeise laous kai tous parepidēmountas xenous; pampolloi de houtoi, kai apo pasēs, hōs epos eipein, poleōs te kai chōras; spoudēn etheto lalein ektopa tina, kai exō logou, kai hosa makran esti tēs apostolikēs kai euangelikēs pisteōs, hēn mechri pantos tetērēkasin hoi Pateres, paredosan te hēmin hōs polytimon margaritēn. Kai tas men homilias, has ep᾿ ekklēsias eirēke, kai touto pleistakis, kai letōn ou pauetai, pepompha tę̄ sę̄ theosebeią, hōs e!dēsin akribē. Egō de homologō, kaitoi boulētheis synodikǭ grammati phaneron autō katastēsai, hoti tauta legonti kai phronounti koinōnein ou dynametha; touto men ou pepoiēka. Logisamenos de, hoti chrē tois olisthēsasi cheira didonai, kai hōs adelphous pesontas egeirai, parēnesa dia grammatōn aposchesthai tēs toiautēs kakodoxias. ᾿All' ōnēsamen ouden. Epeidē de memathēken hoti tosouton aphestēkamen tou ta auta phronein, hōs kai epiplēttein auton metastēnai tōn oikeiōn heurēmatōn, ou gar an eipoimi dogmatōn, panta tropon epiboulēs kekinēke, kai eis eti saleuōn ou pauetai. Hote de prosedokōmen auton therapeuesthai, kai aposchesthai tōn kata Christou. dogmatōn, egnōmen hoti diēmartēkamen tēs elpidos, toioutou tinos gegonotos. hōn en Kōnstantinoupolei episkopos onomati Dōrotheos, ta auta phronōn autǭ, anēr chreiokolax kai propetēs cheilesi, kathōs gegraptai, hos en synaxei kathezomenou epi tou thronou tēs ekklēsias tou Kōnstantinoupoleōs eulabestatou Nestoriou, anastas, megalę̄ tę̄ phōnę̄ tetolmēken eipein; Ei tis Theotokon einai legei tēn Marian, houtos anathema estō. Kai gegone men kraugē megalē para pantos tou laou kai ekdromē. Ou gar ēthelon eti koinōnein autois toiauta phronousin; hōste kai nyn aposynaktous einai tous laous tēs Kōnstantinoupoleōs, plēn oligōn elaphroterōn kai tōn kolakeuontōn auton. Ta de monastēria schedon hapanta kai hoi toutōn archiman-, oritai, kai tēs synklētou polloi ou synagontai, de- - diotes mē adikēthōsin eis pistin, autou kai tōn syn autǭ, hous apo tēs ᾿Antiocheias anabainōn ēgage, pantōn lalountōn ta diestrammena. Epeidē de tōn homiliōn autou enechtheisōn eis tēn Aigypton, emathon hoti elaphroteroi tines synērpasthēsan, kai loipon endoiazontes pros allēlous ephaskon; Ara orthōs legei? ara eplanēthē? dedo:-kōs mē rhizōthę̄ ta tēs nosou en tais tōn haplousterōn psychais, egrapsa tois kata tēn Aigypton monastēriois katholikēn epistolēn, bebaiōn autous eis pistin orthēn. Eita tines apēgagon en tę̄ Kōnstantinoupolei͵ ta isa, kai ōphelēntai men anagnontes pany polla,, hōste kai gegraphasin eucharistountes pleistoi tōn en telei. Gegone de autǭ kai touto trophē tēs kat᾿ emou lypēs, kai hōs echthrǭ machetai, ouden heteron echōn enkalein, ē hoti monon ouk anechomai ta isa phronein autǭ, alla kai epēnōrthōsa pollous, hēn parelabomen ek Paterōn pistin, kai ha emathomen ek tēs theias Graphēs, ekeina dē katapeithōn autous oiesthai dekta. Homōs kai ou phrontisas tōn par᾿ autou genomenōn kat' emou, alla Theǭ dous tǭ panta eidoti kai ischyonti, palin heteran epistolēn gegrapha tǭ mnēmoneuthenti, tēn ekthesin hōs en syntomǭ tēs orthēs pisteōs echousan, parakalōn te hama kai diamartyroumenos houtō kai phronein kai lalein. All᾽ ōnēsa palin ouden. Echetai de kai eis deuro tōn ap᾿ archēs, kai ou pauetai lalōn ta diestrammena. Ginōsketō de kai touto hē sē theosebeia, hoti kai hapasi tois kata tēn ᾿Anatolēn episkopois synadei ta legomena; kai dyscherainousi pantes kai lypountai, kai malista hoi kata tēn Makedonian eulabestatoi episkopoi. Kai touto eidōs, oietai hoti pantōn esti sophōteros, kai monos oide ton skopon tēs thespneustou Graphēs, kai to tou Christou mystērion. Kaitoi pōs ouk edei plērophoreisthai mallon auton, hoti pantōn tōn kata pasan tēn oikoumenēn orthodo xōn episkopōn kai laïkōn homologountōn hoti kai Theos ēn ho Christos, kai Theotokos hē tekousa auton Parthenos, planatai monos autos touto arnoumenos? ᾿All᾿ ophryetai, kai oietai hoti, tę̄ dynasteią tou thro nou pasin epibouleuōn, kai hēmas ē kai tous allous hapantas anapeisei ta auta phronein autǭ. Ti toinyn drasomen, oute anapeithontes auton, ( oute pausai dynamenoi tōn toioutōn homiliōn, kai osēmerai katephtharmenōn tōn en Kōnstantinoupolei, kai dyscherainontōn men, ekdechomenōn de tēn para tōn orthodoxōn didaskalōn epikourian? Kai ou peri tōn tychontōn ho logos hēmin, all᾽ oude akindynos hē siōpē. Ei gar dysphēmeitai Christos, pōs hēmeis siōpēsōmen, kaitoi tou Paulou graphontos; « Ei gar hekōn touto prassō, misthon echō; ei de akōn, oikonomian pepisteumai? » Hoi toinyn empepisteumenoi tou logou tēn oikonomian, kai tēs pisteōs tēn asphaleian, ti eroumen en hēmerą kriseōs, hotan epi toutois sigēsōmen? sę̄ theosebeią anakoinōsōmetha. Dio dē kataxiōson Ou proteron de tēs pros auton koinōnias ekbal; lomen heautous meta parrhēsias, prin an tauta tę̄ typōsai to dokoun, kai poteron pote chrē koinōnein autǭ, ē loipon apeipein meta parrhēsias, hoti toiauta phronounti kai didaskonti oudeis koinōnei. Ton de epi toutois skopon tēs sēs theosebeias chrē genestha: dia grammatōn kataphanē kai tois eusebestatois kai theophilestatois episkopois tois kata Makedonian, kai hapasi tois kata tēn ᾿Anatolēn. Epithymousi gar autois dōsomen aphormas tou pantas mią psychę̄ kai mią gnōmę̄ stēnai, kai epagōnisasthai tę̄ orthę̄ pistei polemoumenę̄. Hoson gar to kat᾿ auton, kai hoi Pateres hēmōn hoi megaloi kai thaumastoi kai eudokimoi Theotokon einai tēn hagian eipontes Parthenon anethematisthēsan, kai hēmeis de syn autois hoi zōntes eti. Kai epeidē idią phōnę̄ touto poiēsai ouk ēthelēsen, allon estēse ton mnēmoneuthenta Dōrotheon, kai touto eipein pareskeuasen, autou kathezomenou kai akouontos; hǭ kai katelthōn apo tou thronou euthys kekoinōnēken, epitelesas ta theia mystēria. Hyper de tou eidenai saphōs tēn sēn hosiotēta, tina estin ha autos men legei kai phronei, tina de hoi makarioi kai megaloi Pateres hēmōn, apesteila tomous, kephalaiōn perikopas echontas. Hermēneuthēnai de pareskeuasa, hōs enedecheto tois en ᾿Alexandreią, kai tas par᾿ emou grapheisas epistolas dedōka tǭ agapētǭ Poseidōniǭ, enteilamenos kai autas prosagagein tę̄ sę̄ hosiotēti. Ypomnēstikon tou hagiōtatou episkopou Kyrillou genomenon pros Poseidōnion apostalenta par' autou en tę̄ ῾Rhōmę̄ tōn kata Nestorion heneken. Hē Nestoriou pistis, mallon de kakodoxia, tautēn echei tēn dynamin. Phēsin hoti ho Theos Logos proegnōkōs hoti ho ek tēs hagias Parthenou genomenos, hagios estai kai megas, eis tout᾽ exelexato auton, kai pareskeuase men gennēthēnai dicha andros ek tēs Parthenou, echarisato de autǭ to kaleisthai tois autou onomasin, kai ēgeiren auton. Hōste kan enanthrōpēsas legētai ho monogenēs tou Theou Logos, hoti synēn aei, hōs anthrōpǭ hagiǭ tǭ ek tēs Parthenou, dia touto legetai enanthrōpēsai; hōsper de synēn tois prophētais, houtō, phēsi, kai toutǭ kata meizona synapheian. Dia touto pheugei pantachou to legein tēn henōsin, all' onomazei synapheian, hōsper estin hos exōthen, kai hōs an legę̄ pros Iēsoun, hoti «Kath' hōs ēn meta Mōÿsē, mallon de to tēs synapheias onoma paraitoumetha, hōs ouk echon hikanōs sēmēnai tēn legei hoti ek mētras synēn autǭ. houtōs esomai meta sou. » Kryptōn de tēn asebeian, Dia touto oute Theon alēthinon auton einai legei, all' hōs eudokią tou Theou keklēmenon houtōs; kan Kyrios ōnomasthē, houtōs palin auton bouletai Kyrion, hōs tou Theou Logou charisamenou autǭ to kaleisthai kai houtō. Mē phēsin hoti hoper legomen, apothanein hyper hēmōn ton Huion tou Theou, kai anastēnai, ho anthrōpos apethane, kai ho anthrōpos anestē; kai ouden touto pros ton tou Theou Logon. Kai hēmeis men gar homologoumen hoti kai athanatos estin ho tou Theou Logos kai zōē estin; alla pisteuomen hoti gegone sarx, toutestin, henōsas heautǭ tēn sarka meta psychēs logikēs, epathe sarki, kata tas Graphas; kai epeidē to sōma autou peponthen, autos legetai pathein, kaitoi tēn physin apathēs hōn ; kai epeidē to sōma autou anestē, ou gar eide diaphthoran hē sarx autou, legetai hoti autos anestē hyper nekrōn. Ekeinǭ de ou tauta dokei, alla phēsin hoti anthrōpou gegone to pathos, kai anthrōpou hē anastasis, kai en tois mystēriois sōma estin anthrōpou to prokeimenon. Hēmeis de pisteuomen hoti tou Logou esti sarx zōopoiein ischyousa dia touto, hoti tou ta panta zōopoiountos Logou gegone sarx kai haima. Tauta ouk anechōn legein ekeinos, Kelestion par eskeuasen epidounai libellous kata Philippou tou presbyterou, elenchonta auton kai mēketi thelēenōsin, santa synaphthēnai met' autou dia tēn airesin. de tois libellois aitia tis ēn hoti Manichaios estin. Eita keklēke ton anthrōpon eis synedrion. Kakeinos ēlthen, pragma poiōn kanonikon, hetoimōs echōn apologēsasthai. Epeidē de ouden eiche deixai ho Kelestio,, aphanē heauton katestēse, kai ouk apēlthen eis to synedrion. Ouch heurōn autēn tēn aphormēn, eph᾿ heteran echōrē - sen. Ephē gar, hoti Tinos heneken parasynaxin epoiēsas, kai en tę̄ oikią prosphoran etelesas? Pantos schedon tou klērou legontos, hoti Kai hēmōn hekastos en kairǭ kai chreiais touto poiei, exenenken apophasin kathaireseōs kata tou anthrōpou. Idou echeis tomous echontas kephalaia tōn blasphēmiōn Nestoriou.
Cyril to the most holy and most God-beloved father Celestine: greeting in the Lord.
If it were possible to keep silent, and, without writing to your Reverence about everything that is stirring, to be free of blame and to escape what seems painful, especially in such pressing matters, where the soundness of the faith is being shaken by some, I would have said to myself: “Silence is good and safe, and quiet is better than turmoil.” But since God demands of us sobriety in these matters, and the long-standing customs of the churches persuade us to communicate with your Holiness, I write again of necessity, to make known that Satan is now too throwing everything into confusion, raging against the churches of God, and trying to pervert the peoples everywhere who walk straight in the faith. For that utterly wicked beast, so ready for impiety, is never at rest.
For a time, then, I kept silent, and I wrote nothing at all, either to your Reverence or to any other of our fellow ministers, about the man who is now in Constantinople and governs the church there, believing that rashness in such matters is not free of blame. But since we have reached, as it were, the height of the evil, I thought it necessary to loose my tongue at last and to tell all that has been set in motion. For the man in question, as soon as he was ordained, when he ought to have helped the people there and the foreigners visiting (and these are very many, from practically every city and country) with exhortations to what is good, set himself to say strange things, beyond reason, things far from the apostolic and evangelical faith, which the fathers kept to the end and handed down to us like a pearl of great price. The homilies he has delivered in church, often, and which he does not stop delivering, I have sent to your Reverence for exact knowledge. I confess that, though I wished to make it plain to him by a synodical letter that we cannot be in communion with one who says and thinks these things, I did not do so. Reckoning that we must give a hand to those who have slipped and raise up the fallen as brothers, I urged him by letter to keep away from such false doctrine. But we accomplished nothing. When he learned that we were so far from thinking the same as he that we even rebuked him to depart from his own inventions (I would not call them doctrines), he set every kind of plot in motion and does not cease shaking things still.
When we were expecting him to be healed and to keep away from his doctrines against Christ, we learned that we had been disappointed in our hope, from something that happened. There is in Constantinople a bishop named Dorotheus, of the same mind as he, a self-seeking flatterer and “rash with his lips,” as it is written. At a liturgical assembly, while the most reverent Nestorius sat on the throne of the church of Constantinople, he stood up and dared to say in a loud voice, “If anyone says that Mary is Mother of God, let him be anathema.” There was a great outcry from all the people, and a rush out of the church; for they no longer wished to be in communion with men who think such things. So that now the people of Constantinople stay away from the services, except for a few of the more lightweight and those who flatter him. Nearly all the monasteries and their archimandrites, and many of the senate, do not attend, fearing that their faith will be harmed, since he and those he brought with him when he came up from Antioch all talk perversely.
When his homilies were brought to Egypt, I learned that some of the more lightweight were carried away and were doubting among themselves, saying, “Is he right? Has he gone astray?” Fearing that the disease might take root in the souls of the simpler, I wrote a general letter to the monasteries of Egypt, confirming them in the right faith. Then some took copies to Constantinople, and those who read them were greatly helped, so that very many of those in authority wrote to thank me. This too fed his grief against me, and he fights me as an enemy, having nothing else to accuse me of except that I will not think as he does, and that I have corrected many by persuading them to hold as acceptable the faith we received from the fathers and what we learned from the divine Scripture. Nevertheless, not caring about what he has done against me, but leaving it to God who knows and can do all things, I wrote yet another letter to the man in question, containing a brief exposition of the right faith, exhorting him and charging him to think and speak so. But again I accomplished nothing. He holds to his original views even now and does not stop saying perverse things.
Let your Reverence know this too: all the bishops of the East agree with what we say, and all are displeased and grieved, especially the most reverent bishops of Macedonia. He knows this, yet thinks himself wiser than all and that he alone knows the aim of the divinely inspired Scripture and the mystery of Christ. Yet ought he not rather to be fully persuaded that, when all the orthodox bishops and laity throughout the whole world confess that Christ was God and the Virgin who bore him Mother of God, he alone errs in denying it? But he puts on airs, and thinks that, plotting against everyone by the power of his throne, he will persuade us and all the others to think as he does. What, then, shall we do, since we can neither persuade him nor stop such homilies, while those in Constantinople are corrupted daily and, though displeased, are waiting for help from orthodox teachers? Our concern is with no trivial matter, nor is silence without danger. For if Christ is blasphemed, how shall we keep silent, when Paul writes, “For if I do this willingly, I have a reward; but if unwillingly, I have been entrusted with a stewardship”? What shall we who have been entrusted with the stewardship of the word and the safekeeping of the faith say on the day of judgement, if we keep silent about these things?
We do not cut ourselves off openly from communion with him before we have communicated these things to your Reverence. Be so good, therefore, as to set down what you judge: whether we ought to be in communion with him, or to declare openly at last that no one is in communion with one who thinks and teaches such things. Your Reverence's mind on these matters should also be made known by letter to the most pious and God-beloved bishops of Macedonia and to all those of the East. They desire it, and we shall give them occasion for all to stand with one soul and one mind and to contend for the right faith that is being attacked. For as far as he is concerned, our great, admirable, and renowned fathers who said that the holy Virgin is Mother of God have been anathematized, and we with them, who are still alive. And since he did not wish to do this with his own voice, he set up another, the Dorotheus mentioned above, and arranged for him to say it while he himself sat and listened; and when he came down from the throne he at once gave him communion, after celebrating the divine mysteries.
So that your Holiness may know clearly what he says and thinks, and what our blessed and great fathers say and think, I have sent treatises containing excerpts arranged under headings. I had them translated as well as could be done by those in Alexandria, and I have given the letters I wrote to the beloved Posidonius, instructing him to bring these also to your Holiness.
Memorandum of the most holy bishop Cyril, given to Posidonius when he was sent by him to Rome concerning the affairs of Nestorius.
The faith, or rather the false doctrine, of Nestorius has this meaning. He says that God the Word, foreknowing that the one born of the holy Virgin would be holy and great, chose him for this, arranged for him to be born of the Virgin without a man, granted him to be called by his own names, and raised him up. So that, if the only-begotten Word of God is said to have become man, it is because he was always with the holy man born of the Virgin; for this reason he is said to have become man. And as he was with the prophets, so, he says, he was with this one too, but by a greater conjunction. For this reason he everywhere avoids saying “union” and calls it “conjunction,” as of one who is outside, as when he says to Joshua, “As I was with Moses, so I will be with you.” Concealing his impiety, he says that he was with him from the womb. (We, rather, reject the term “conjunction” as unable to signify the union adequately.) For this reason he does not say that he is true God, but that he was called so by God's good pleasure; and if he was named Lord, again he means him to be Lord in the sense that God the Word granted him to be called so too. He says that when we say the Son of God died for us and rose, it was the man who died and the man who rose, and this has nothing to do with the Word of God. We too confess that the Word of God is immortal and is life; but we believe that he became flesh, that is, having united to himself flesh with a rational soul, he suffered in the flesh, according to the Scriptures; and since his body suffered, he himself is said to have suffered, though he is impassible in nature; and since his body rose (for his flesh did not see corruption), it is said that he himself rose from the dead. But he does not hold this; he says that the suffering was a man's, the resurrection a man's, and that what is set forth in the mysteries is a man's body. We believe that the flesh is the Word's and is able to give life precisely because it has become the flesh and blood of the Word who gives life to all things.
Not bearing to say these things, he arranged for Celestius to present charges against the presbyter Philip, who was refuting him and would no longer be joined with him because of his heresy. The accusation in the charges was that he is a Manichaean. Then he summoned the man to a session. He came, doing what the canons require, ready to make his defence. But since Celestius had nothing to show, he made himself scarce and did not come to the session. Not finding that pretext, he passed to another. For he said, “Why did you hold a separate service and celebrate the offering in a house?” And when nearly all the clergy said, “Each of us too does this when there is occasion and need,” he pronounced a sentence of deposition against the man. See, you have the treatises containing the headings of Nestorius's blasphemies.
Chapter 12
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Τῷ ἀγαπητῷ ἀδελφῷ Κυρίλλῳ Κελεστίνος. Τῇ ἡμετέρα στυγνότητι τὰ διὰ τοῦ υἱοῦ ἡμῶν Ποσει δωνίου τοῦ διακόνου ἀποσταλέντα παρὰ τῆς σῆς ἁγιώτητος γράμματα ἀπέδωκεν εὐθυμίαν, καὶ ἀντικατηλλαξάμεθα τὸ ἦδος πρὸς τὸ λυποῦν. Αποβλέποντες γὰρ καὶ ἐννοοῦντες ἄπερ εἶπεν ὁ τὴν ἐν Κωνσταντινουπόλει Ἐκκλησίαν διεστραμμέναις προσομιλίαις ταράττειν ἐπιχειρῶν, οὐ σμικρῷ κατ' αὐτὴν ψυχὴν πεπληγμένοι πόνῳ, διαφόροις σκέψεων κέντροις βασανιζόμεθα, ἐννοοῦντες ὅπως βοηθεῖν εἰς τὸ ἐμμένειν τῇ πίστει. Ὡς δὲ τὴν ἡμετέραν διάνοιαν εἰς τὰ παρὰ τῆς σῆς ἀδελφότητος γραφέντα μετεστήσαμεν, ὤφθη ἡμῖν εὐθὺς ἑτοιμοτάτη θεραπεία, δι' ἧς ἡ λοιμώδης νόσος ὑγιεινῷ φαρμάκῳ ἀπελαθείη· φημὶ δὴ τὴν τῆς καθαρᾶς πηγῆς ἔκροιαν, τὴν ἀπὸ τοῦ λόγου τῆς σῆς ἀγάπης ἐκρέουσαν, δι' οὗ πᾶσα καθαριεῖται ἡ ἱλὺς τοῦ κακῶς διαχεομένου ῥείθρου, καὶ πᾶσιν ἀνοίγεται ὁ τρόπος τῆς δεούσης περὶ τὴν ἡμετέραν πίστιν ἐννοίας. "Ωσπερ οὖν ἐκεῖνον καὶ στίζομεν καὶ μεμφόμεθα, οὕτω τὴν σὴν ἁγιότητα, ὥσπερ παροῦσαν ἐν τοῖς ἰδίοις γράμμασι, τῇ τοῦ Κυρίου ἀγάπῃ περιπλεκόμεθα, ὁρῶντες ὅτι ἓν καὶ τὸ αὐτὸ περὶ τοῦ Δεσπότου φρονοῦμεν. Καὶ θαυμαστὸν οὐδὲν τὸν προνοητικώτατον τοῦ Κυρίου ἱερέα ὑπὲρ τοῦ τῆς πίστεως ἔρωτος τοιαύτῃ διαμάχεσθαι ἀρετῇ, ὥστε τῇ ἀτόπῳ τῶν ἐναντίων τόλμῃ ἀνθίστασθαι καὶ τοὺς ἑαυτῷ ἐμπεπιστευμένους τοιαύταις ὑπομνήσεσι βεβαιοῦν. "Ωσπερ ἐκεῖνα ἡμῖν πιψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν ἰδίων προβάτων. ὡς κακὸς μισθωτὸς κατηγορεῖσθαι ἄξιος· ὃς οὐ διὰ ἀλλ᾽ ὅτι ηὑρέθη αὐτὸς διασπαράττων αὐτά. κρά, οὕτω ταῦτά ἐστιν ἡδέα· ὥσπερ ἐκεῖνα ἰλυώδη, οὕτω ταῦτα καθαρά. Καὶ χαίρομεν τοσαύτην ἐνεῖναι ὁρῶντες τῇ σῇ εὐλαβείᾳ ἐγρήγορσιν, ὡς ἤδη σε νενικηκέναι τὰ ὑποδείγματα τῶν σου προηγησαμένων, γενομένων ἀεὶ καὶ σὐτῶν ἐκδίκων τοῦ ὀρθοδόξου δόγματος. ᾿Αληθῶς τε ἐπὶ σοῦ ἁρμόσει ἡ εὐαγγελική μαρτυρία ἡ λέγουσα· « Ὁ ποιμὴν ὁ ἀγαθὸς τὴν ᾿Αλλ' ὥσπερ σὺ ποιμὴν ἀγαθὸς, οὕτως ἐκεῖνος οὐδὲ τοῦτο διαβάλλεται, ὡς τὰ ἑαυτοῦ καταλιπὼν πρόβατα, Προσθεῖναι δέ τινα καὶ ἡμεῖς ἐμέλλομεν, ἀγαπητέ ἀδελφέ, εἰ μὴ ἑωρῶμέν σε τὰ αὐτὰ φρονοῦντα πάντα, ἅπερ φρονοῦμεν, καὶ ἐν τῇ βεβαιώσει τῆς πίστεως ἐδοκιμάζομέν σε ἔκδικον ἰσχυρότατον. Ἀπεδόθη γὰρ -ἡμῖν πάντα κατὰ τάξιν διὰ τοῦ υἱοῦ ἡμῶν Ποσειδω - νίου τοῦ διακόνου, ὅσα περὶ τούτου τοῦ πράγματος ἡ σὴ ἁγιότης γεγράφηκε. Πάντα τὰ δίκτυα τῆς δολίας προσομιλίας ἐγύμνωσας, καὶ οὕτω τὴν πίστιν ὠχύρωσας, ὡς μὴ δύνασθαι τὴν καρδίαν τῶν τῷ Χριστῷ τῷ Θεῷ ἡμῶν πιστευόντων εἰς ἕτερον ἑλκυσθῆναι μέρος. Μέγας οὗτός ἐστι τῆς ἡμετέρας πίστεως ὁ θρίαμβος, τὸ ἀποδεῖξαι τὰ ἡμέτερα οὕτως ἰσχυρῶς, καὶ οὕτω νενικηκέναι τὰ ἐναντία διὰ τῆς τῶν θείων Γραφῶν μαρτυρίας. Τί λοιπὸν διαπράξεται; Η ποῦ ἑαυτὸν ἐκεῖνος περιστρέψει; ὃς γενόμενος ἐραστὴς ἀσεβοῦς νεωτερισμοῦ, ὡς ἐβούλετο μᾶλλον ταῖς ἑαυτοῦ ἐννοίαις δουλεύειν ἑαυτῷ, ἢ τῷ Χριστῷ, τὸν ἐμπιστευθέντα ἑαυτῷ δῆμον βλάψαι ἠθέλησε τῷ τῆς ἰδίας προσομιλίας δηλητηρίῳ, δέον καὶ ἀναγνῶναι τοῦτο καὶ κατέχειν, ὅτι τὰ μάταια ζητήματα, καὶ μὴ προκόπτοντα εἰς ὑγίειαν, ἀλλὰ χωροῦντα εἰς ψυχῶν ἀπώλειαν, φεύγειν μᾶλλον, ἢ ἐπιζητεῖν δεῖ. Αλλ' ὅμως εἰς κρημνοὺς αὐτοὺς ἐπειγόμενον, μᾶλλον δὲ ἤδη ἐν αὐτῷ τῷ κρημνῷ, ὅθεν πεσεῖται, διάγοντα, εἴ γε δυνάμεθα, ἀνακαλεῖσθαι ὀφείλομεν, μὴ τὴν πτῶσιν αὐτοῦ τῷ βοηθεῖν προσωθήσωμεν. Ὁ Χριστὸς ὁ Θεὸς ἡμῶν, ᾧ ἐπάγεται ζήτησις περὶ τῆς ἰδίας γεννήσεως, ἐδίδαξεν ἡμᾶς κάμνειν ὑπὲρ προβάτου ἑνὸς, θέλων καὶ διὰ τῶν ἰδίων ὤμων άνακαλεῖσθαι, ὡς μὴ ἐκκέηται τῷ λύκῳ εἰς ἀρπαγήν. Εἶτα ὁ διδάξας ἡμᾶς οὕτω δραμεῖν ὑπὲρ σωτηρίας προβάτου ἑνὸς, πῶς ἄρα ἡμᾶς κάμνειν βούλεται ὑπὲρ αὐτοῦ τοῦ τῶν προβάτων ποιμένος; ὃς τῆς προσηγορίας ταύτης καὶ τοῦ ἐπαγγέλματος· ἐπιλελησμένος, αὐτὸς ἑαυτὸν εἰς ἁρπαγὴν λύκου μετήλλαξεν, ἐπιθυμῶν ἀπολέσαι τὴν ἀγέλην, ἣν αὐτὸς ὤφειλε συντηρῆσαι. Τοῦτον οὖν ἡμεῖς ἀπὸ τῆς περικλείσεως τῶν ἀμνῶν ἀποκινῆσαι ὀφείλομεν, ἐὰν μὴ αὐτὸν, ὡς θέακολουθῶν, καὶ τόν. βοηθεῖν τῷ μὴ βοηθεῖν, λομεν, διορθωσώμεθα. Εἴη ἔτι συγγνώμης ἐλπὶς διορθουμένῳ· θέλομεν γὰρ ἵνα ὑποστρέψῃ καὶ ζήσῃ, εἰ μὴ αὐτὸς τὴν ζωὴν τῶν ἐμπεπιστευμένων ἑαυτῷ ἀπολέσειεν. Εἴη δέ τις φανερὰ ἀπόφασις κατ' αὐτοῦ ἐμμένοντος· ἐκκοπτέον γὰρ τὸ τοιοῦτον τραῦμα δι' οὗ οὐχἓν μέλος βλάπτεται, ἀλλὰ πᾶν τὸ σῶμα τῆς Ἐκκλησίας διατιτρώσκεται. Τί γὰρ ποιεῖ μετὰ τῶν ἀλλήλοις ὁμονοούντων, ὃς μόνος ἑαυτῷ φρονεῖν δοκῶν ἀπὸ τῆς ἡμετέρας διχονοεῖ πίστεως; Ὅθεν μενέτωσαν ἐν τῇ κοινωνίᾳ, οὓς αὐτὸς ἀντιλέγοντας αὐτῷ ἀπεκίνησε τῆς κοινωνίας · καὶ γινωσκέτω ὅτι αὐτὸς τὴν ἡμετέραν κοινωνίαν ἔχειν οὐ δυνήσεται, ἐὰν ἐν ταύτῃ τῇ τῆς διαστροφῆς ὁδῷ παραμείνῃ, ἐναντιούμενος τῇ ἀποστολικῇ διδαχῇ. Συναφθείσης σοι τοίνυν τῆς αὐθεντίας τοῦ ἡμετέρου θρόνου, τῇ ἡμετέρᾳ διαδοχῇ χρησάμενος ταύτην ἐκβιβάσεις ἀκριβεῖ στεῤῥότητι τὴν ἀπόφασιν, ἵνα ἢ ἐντὸς δέκα ἡμερῶν ἀριθμουμένων ἀπὸ τῆς ἡμέρας τῆς ὑπομνήσεως ταύτης, τὰ κακὰ κηρύγματα ἑαυτοῦ ἐγγράφῳ ὁμολογίᾳ ἀθετήσῃ, καὶ ἑαυτὸν διαβεβαιώσηται ταύτην κατέχειν τὴν πίστιν περὶ τῆς γεννήσεως τοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν, ἣν καὶ ἡ Ῥωμαίων καὶ ἡ τῆς σῆς ἁγιότητος Ἐκκλησία, καὶ ἡ καθόλου καθοσίωσις κατέχει· ἢ ἐὰν μὴ τοῦτο ποιήσῃ, εὐθὺς ἡ σὴ ἁγιότης ἐκείνης τῆς Ἐκκλησίας προνοησαμένη, μάθῃ αὐτὸν παντὶ τρόπῳ ἀπὸ τοῦ ἡμετέρου σωματίου ἀποκινητέον, ὅς οὔτε τὴν τῶν θεραπευόντων ἴασιν ἠθέλησε καταδέξασθαι, καὶ εἰς ἀπώλειαν αὐτοῦ τε δης ἠπείχθη. καὶ πάντων τῶν αὐτῷ πεπιστευμένων κακῶς λοιμώ Τὰ δὲ αὐτὰ ἐγράψαμεν πρὸς τοὺς ἁγίους ἀδελφοὺς καὶ συνεπισκόπους ἡμῶν Ἰωάννην, Ῥοῦφον, Ἰουβενάλιον καὶ Φλαβιανόν · ἵνα φανερὰ ἢ ἡ περὶ αὐτοῦ ἡμῶν, μᾶλλον δὲ ἡ τοῦ Χριστοῦ ἡμῶν θεία ἀπόφασις.
Tǭ agapētǭ adelphǭ Kyrillǭ Kelestinos. Tę̄ hēmetera stygnotēti ta dia tou huiou hēmōn Posei dōniou tou diakonou apostalenta para tēs sēs hagiōtētos grammata apedōken euthymian, kai antikatēllaxametha to ēdos pros to lypoun. Apoblepontes gar kai ennoountes aper eipen ho tēn en Kōnstantinoupolei Ekklēsian diestrammenais prosomiliais tarattein epicheirōn, ou smikrǭ kat' autēn psychēn peplēgmenoi ponǭ, diaphorois skepseōn kentrois basanizometha, ennoountes hopōs boēthein eis to emmenein tę̄ pistei. Hōs de tēn hēmeteran dianoian eis ta para tēs sēs adelphotētos graphenta metestēsamen, ōphthē hēmin euthys hetoimotatē therapeia, di' hēs hē loimōdēs nosos hygieinǭ pharmakǭ apelatheiē; phēmi dē tēn tēs katharas pēgēs ekroian, tēn apo tou logou tēs sēs agapēs ekreousan, di' hou pasa katharieitai hē hilys tou kakōs diacheomenou rheithrou, kai pasin anoigetai ho tropos tēs deousēs peri tēn hēmeteran pistin ennoias. "Ōsper oun ekeinon kai stizomen kai memphometha, houtō tēn sēn hagiotēta, hōsper parousan en tois idiois grammasi, tę̄ tou Kyriou agapę̄ periplekometha, horōntes hoti hen kai to auto peri tou Despotou phronoumen. Kai thaumaston ouden ton pronoētikōtaton tou Kyriou hierea hyper tou tēs pisteōs erōtos toiautę̄ diamachesthai aretę̄, hōste tę̄ atopǭ tōn enantiōn tolmę̄ anthistasthai kai tous heautǭ empepisteumenous toiautais hypomnēsesi bebaioun. "Ōsper ekeina hēmin pipsychēn autou tithēsin hyper tōn idiōn probatōn. hōs kakos misthōtos katēgoreisthai axios; hos ou dia all᾽ hoti hēurethē autos diasparattōn auta. kra, houtō tauta estin hēdea; hōsper ekeina ilyōdē, houtō tauta kathara. Kai chairomen tosautēn eneinai horōntes tę̄ sę̄ eulabeią egrēgorsin, hōs ēdē se nenikēkenai ta hypodeigmata tōn sou proēgēsamenōn, genomenōn aei kai sytōn ekdikōn tou orthodoxou dogmatos. ᾿Alēthōs te epi sou harmosei hē euangelikē martyria hē legousa; « Ho poimēn ho agathos tēn ᾿All' hōsper sy poimēn agathos, houtōs ekeinos oude touto diaballetai, hōs ta heautou katalipōn probata, Prostheinai de tina kai hēmeis emellomen, agapēte adelphe, ei mē heōrōmen se ta auta phronounta panta, haper phronoumen, kai en tę̄ bebaiōsei tēs pisteōs edokimazomen se ekdikon ischyrotaton. Apedothē gar -hēmin panta kata taxin dia tou huiou hēmōn Poseidō - niou tou diakonou, hosa peri toutou tou pragmatos hē sē hagiotēs gegraphēke. Panta ta diktya tēs dolias prosomilias egymnōsas, kai houtō tēn pistin ōchyrōsas, hōs mē dynasthai tēn kardian tōn tǭ Christǭ tǭ Theǭ hēmōn pisteuontōn eis heteron helkysthēnai meros. Megas houtos esti tēs hēmeteras pisteōs ho thriambos, to apodeixai ta hēmetera houtōs ischyrōs, kai houtō nenikēkenai ta enantia dia tēs tōn theiōn Graphōn martyrias. Ti loipon diapraxetai? Ē pou heauton ekeinos peristrepsei? hos genomenos erastēs asebous neōterismou, hōs ebouleto mallon tais heautou ennoiais douleuein heautǭ, ē tǭ Christǭ, ton empisteuthenta heautǭ dēmon blapsai ēthelēse tǭ tēs idias prosomilias dēlētēriǭ, deon kai anagnōnai touto kai katechein, hoti ta mataia zētēmata, kai mē prokoptonta eis hygieian, alla chōrounta eis psychōn apōleian, pheugein mallon, ē epizētein dei. All' homōs eis krēmnous autous epeigomenon, mallon de ēdē en autǭ tǭ krēmnǭ, hothen peseitai, diagonta, ei ge dynametha, anakaleisthai opheilomen, mē tēn ptōsin autou tǭ boēthein prosōthēsōmen. Ho Christos ho Theos hēmōn, hǭ epagetai zētēsis peri tēs idias gennēseōs, edidaxen hēmas kamnein hyper probatou henos, thelōn kai dia tōn idiōn ōmōn anakaleisthai, hōs mē ekkeētai tǭ lykǭ eis arpagēn. Eita ho didaxas hēmas houtō dramein hyper sōtērias probatou henos, pōs ara hēmas kamnein bouletai hyper autou tou tōn probatōn poimenos? hos tēs prosēgorias tautēs kai tou epangelmatos; epilelēsmenos, autos heauton eis harpagēn lykou metēllaxen, epithymōn apolesai tēn agelēn, hēn autos ōpheile syntērēsai. Touton oun hēmeis apo tēs perikleiseōs tōn amnōn apokinēsai opheilomen, ean mē auton, hōs theakolouthōn, kai ton. boēthein tǭ mē boēthein, lomen, diorthōsōmetha. Eiē eti syngnōmēs elpis diorthoumenǭ; thelomen gar hina hypostrepsę̄ kai zēsę̄, ei mē autos tēn zōēn tōn empepisteumenōn heautǭ apoleseien. Eiē de tis phanera apophasis kat' autou emmenontos; ekkopteon gar to toiouton trauma di' hou ouchen melos blaptetai, alla pan to sōma tēs Ekklēsias diatitrōsketai. Ti gar poiei meta tōn allēlois homonoountōn, hos monos heautǭ phronein dokōn apo tēs hēmeteras dichonoei pisteōs? Hothen menetōsan en tę̄ koinōnią, hous autos antilegontas autǭ apekinēse tēs koinōnias ; kai ginōsketō hoti autos tēn hēmeteran koinōnian echein ou dynēsetai, ean en tautę̄ tę̄ tēs diastrophēs hodǭ parameinę̄, enantioumenos tę̄ apostolikę̄ didachę̄. Synaphtheisēs soi toinyn tēs authentias tou hēmeterou thronou, tę̄ hēmeterą diadochę̄ chrēsamenos tautēn ekbibaseis akribei sterrhotēti tēn apophasin, hina ē entos deka hēmerōn arithmoumenōn apo tēs hēmeras tēs hypomnēseōs tautēs, ta kaka kērygmata heautou engraphǭ homologią athetēsę̄, kai heauton diabebaiōsētai tautēn katechein tēn pistin peri tēs gennēseōs tou Christou tou Theou hēmōn, hēn kai hē Rhōmaiōn kai hē tēs sēs hagiotētos Ekklēsia, kai hē katholou kathosiōsis katechei; ē ean mē touto poiēsę̄, euthys hē sē hagiotēs ekeinēs tēs Ekklēsias pronoēsamenē, mathę̄ auton panti tropǭ apo tou hēmeterou sōmatiou apokinēteon, hos oute tēn tōn therapeuontōn iasin ēthelēse katadexasthai, kai eis apōleian autou te dēs ēpeichthē. kai pantōn tōn autǭ pepisteumenōn kakōs loimō Ta de auta egrapsamen pros tous hagious adelphous kai synepiskopous hēmōn Iōannēn, Rhouphon, Ioubenalion kai Phlabianon ; hina phanera ē hē peri autou hēmōn, mallon de hē tou Christou hēmōn theia apophasis.
Celestine to his beloved brother Cyril.
The letter your Holiness sent by our son Posidonius the deacon has brought cheerfulness to our gloom, and we have exchanged grief for delight. For as we looked at and considered what was said by the one who is trying to trouble the church of Constantinople with perverse sermons, we were struck in our very soul with no small pain and tormented by various stings of thought, considering how to help it to remain in the faith. But when we turned our mind to what your Brotherliness wrote, a most ready cure at once appeared to us, by which the pestilential disease may be driven out with a wholesome remedy: I mean the outflow of the pure spring that flows from the discourse of your Love, by which all the mud of the stream that is spreading so badly will be cleansed, and the way of the right understanding of our faith is opened to all. As, then, we brand and blame him, so we embrace your Holiness in the love of the Lord, as present in your own letter, seeing that we think one and the same thing about the Master. It is no wonder that the most provident priest of the Lord contends with such virtue for love of the faith as to resist the outrageous daring of its opponents and to strengthen those entrusted to him with such admonitions. As what came from him was bitter to us, so this is sweet; as that was muddy, so this is pure. And we rejoice to see such vigilance in your Reverence that you have already surpassed the examples of your predecessors, who themselves were always champions of orthodox doctrine. Truly the testimony of the Gospel fits you, which says, “The good shepherd lays down his life for his own sheep.” But as you are a good shepherd, so he is not even accused of deserting his own sheep, as a bad hireling deserves to be charged, but of being found himself tearing them apart.
We ourselves would have added something, beloved brother, if we did not see that you think all the same things we think, and had not found you a most powerful champion in confirming the faith. For everything your Holiness wrote about this matter was delivered to us in order by our son Posidonius the deacon. You have laid bare all the nets of his deceitful preaching and have so fortified the faith that the hearts of those who believe in Christ our God cannot be drawn to the other side. This is a great triumph of our faith, to have proved our position so strongly and to have overcome the opposite by the testimony of the divine Scriptures. What will he do now? Or where will he turn, he who became a lover of impious innovation and, since he wished to serve his own notions rather than Christ, chose to harm the people entrusted to him with the poison of his own preaching? He ought to have read and held fast that vain questions, which do not lead to health but go on to the destruction of souls, must be shunned rather than sought out.
Nevertheless, though he is hurrying to the very cliffs, or rather is already on the very cliff from which he will fall, we ought, if we can, to call him back, so that we do not push him into his fall by failing to help him. Christ our God, about whose own birth this inquiry is raised, taught us to labour for a single sheep, choosing to call it back even on his own shoulders, so that it should not be left exposed to the wolf as prey. Then he who taught us to run so for the salvation of a single sheep, how much does he want us to labour for the very shepherd of the sheep, who, forgetting this title and calling, has changed himself into a ravening wolf, desiring to destroy the flock he ought to have kept safe? We ought therefore to remove him from the fold of the lambs, unless we correct him, as we wish. Let there still be hope of pardon for him if he corrects himself; for we wish him to turn back and live, provided he does not destroy the life of those entrusted to him. But let there be a public sentence against him if he persists; for such a wound must be cut out, by which not one member only is harmed but the whole body of the church is pierced. For what has he to do with those who are of one mind with one another, he who, thinking he alone is wise, dissents from our faith? Therefore let those whom he removed from communion for contradicting him remain in communion; and let him know that he himself cannot have our communion if he remains on this road of perversion, opposing the apostolic teaching.
Therefore, the authority of our see being joined to you, you will, acting in our place, carry out this sentence with exact firmness: that either within ten days, counted from the day of this admonition, he reject his evil preaching by a written confession and affirm that he holds the faith about the birth of Christ our God which the church of the Romans, the church of your Holiness, and the whole religion hold; or, if he does not do this, your Holiness, providing for that church, should know at once that he must in every way be removed from our body, since he would not accept the healing of those who tried to cure him and, like a pestilential disease, has rushed to the destruction of himself and of all entrusted to him. We have written the same to our holy brothers and fellow bishops John, Rufus, Juvenal, and Flavian, so that our sentence about him, or rather the divine sentence of our Christ, may be made public.
Chapter 13
13PG 77 77:93
Ἔγνω που πάντως καὶ διὰ πολλῶν ἡ σὴ θεοσέβεια τῆς ἁγίας Κωνσταντινουπολιτῶν Ἐκκλησίας τὴν νῦν οὖσαν κατάστασιν, ὅτι τεθορύβηται λίαν, καὶ λεστίνῳ, καὶ δὴ καὶ τοῖς ἰδίοις ἐνέθηκε γράμμασι ἀποσύνακτοι μεμενήκασι πολλοὶ, καὶ τῶν ἄγαν σπουδαίων καὶ ἐπιεικῶν, οὐ τὸν τυχόντα θόρυβον εἰς αὐτὴν ὑπομένοντες τὴν πίστιν, ἐκ τῶν λεγομένων ἐπ᾿ ἐκκλησίας αὐτῆς παρὰ τοῦ εὐσεβεστάτου ἐπισκόπου Νεστορίου, ᾧ καὶ συνεβούλευσα διὰ γραμμάτων ἀποσχέσθαι τῶν οὕτω σκαιῶν καὶ ἐξεστραμμένων ζητημάτων, καὶ τῇ τῶν Πατέρων ἀκολουθῆσαι πίστει. ᾿Ἀλλ᾿ ἐμὲ μὲν ᾠήθη ταῦτα γράφοντα δυσμενῆ, καὶ τοσοῦτον ἀπέσχε τοῦ προσέχειν τῷ ἐξ ἀγάπης ἐκεῖνα γεγραφότι πρὸς τὴν αὐτοῦ εὐλάβειαν, ὥστε ᾠήθη τὰ τοιαῦτα φρονῶν καὶ λέγων, καὶ τὰς Ῥωμαίων ἀκοὰς συναρπάσαι δύνασθαι. Γέγραφε γὰρ ἔκτοπά τινα, συνθεὶς ἐν ἐπιστολῇ μακρᾷ τῷ κυρίῳ μου καὶ θεοσεβεστάτῳ ἐπισκόπῳ τῆς Ῥωμαίων Ἐκκλησίας Κεκατὰ τῶν ἐναντία δοξαζόντων αὐτῷ, ὅτι Τὴν ἁγίαν Παρθένον Θεοτόκον λέγοντες οὐ φρίττουσιν. Εἶτα καὶ τετράδας ἰδίων ἐξηγήσεων ἀπέστειλεν, ἃς καὶ ἀναγνόντες οἱ κατὰ τὴν μεγάλην πόλιν Ῥώμην εύρεθέντες θεοσεβέστατοι ἐπίσκοποι, καὶ συνεδρίων πολλῶν γενομένων, κατεβόησαν αὐτοῦ, φάσκοντες έναρε γῶς, αἴρεσιν αὐτὸν καινοτομῆσαι παγχάλεπον, τὴν οὐδενὶ τῶν πάλαι γεγονότων ἐξευρημένην. Ἐπειδὴ δὲ ἀνάγκη με, γραψάσης τῆς αὐτοῦ εὐλαβείας ἐκεῖσε, ταῦτα τὰ γεγονότα εἰπεῖν ἅπαντα, πέμψαι δὲ καὶ τὰ ἴσα τῶν παρ᾿ ἐμοῦ γραφέντων πρὸς αὐτὸν γραμμάτων· ἐκδεδήμηκεν ἀναγκαίως κληρικὸς τῆς ᾿Αλεξανδρέων ὁ ἀγαπητὸς διάκονος Ποσειδώνιος. Αναγνωσθεισῶν τοίνυν ἐν συνεδρίῳ τῶν ἐξηγήσεων αὐτοῦ, καὶ τῶν ἐπιστολῶν μάλιστα, ἐν οἷς οὐκ ἔστι συκοφαντίας τόπος (ἔχουσι γὰρ αὐτοῦ τὴν ὑπογραφὴν), ἡ ἁγία Ῥωμαίων σύνοδος φανερά τετύπωκε, καὶ δὴ καὶ γεγράφηκε πρὸς τὴν σὴν θεοσέβειαν, οἷς καὶ ἀνάγκη πείθεσθαι τοὺς ἀντεχομένους τῆς πρὸς ἅπασαν τὴν Δύσιν κοινωνίας. Γεγράφασι γὰρ καὶ τὰ ἴσα καὶ πρὸς τὸν θεοφιλέστατον ἐπίσκοπον Θεσσαλονίκης Ῥοῦφον, καὶ πρὸς ἑτέρους τινὰς τῶν κατὰ τὴν Μακεδονίαν θεοσεβεῖς ἐπισκόπους, οἱ καὶ ἀεὶ συντρέχουσι ταῖς παρ' αὐτοῦ ψήφοις. Γεγράφασι δὲ οὐδὲν ἦττον καὶ πρὸς τῆς Αἰλιέων θεοσε βέστατον ἐπίσκοπον Ἰουβενάλιον. Τῆς σῆς τοίνυν θεοσεβείας ἐστὶ σκοπῆσαι τὸ συμφέρον. Ἡμεῖς γὰρ ἐφ᾽ ἑτέροις. τοῖς παρ᾿ αὐτοῦ ἀκολουθήσομεν κρίμασι, δεδιότες ἀπολισθαίνειν τῆς τοσούτων κοινωνίας, οὐχ ὑφ᾽ ἐτέροις· τισὶν ἡγανακτηκότων πράγμασιν, οὐδὲ ἐπὶ μικροῖς πεποιημένων τὴν κρίσιν καὶ κίνησιν· ἀλλ᾿ ὑπὲρ αὐτῆς τῆς πίστεως, καὶ τῶν πανταχοῦ κεκινημένων Ἐκκλησιῶν, καὶ τῆς οἰκοδομῆς τῶν λαῶν. Πρόσειπε τὴν παρὰ σοὶ ἀδελφότητα· σὲ ἡ σὺν ἐμοὶ ἐν Κυρίῳ προσαγορεύει.
Egnō pou pantōs kai dia pollōn hē sē theosebeia tēs hagias Kōnstantinoupolitōn Ekklēsias tēn nyn ousan katastasin, hoti tethorybētai lian, kai lestinǭ, kai dē kai tois idiois enethēke grammasi aposynaktoi memenēkasi polloi, kai tōn agan spoudaiōn kai epieikōn, ou ton tychonta thorybon eis autēn hypomenontes tēn pistin, ek tōn legomenōn ep᾿ ekklēsias autēs para tou eusebestatou episkopou Nestoriou, hǭ kai synebouleusa dia grammatōn aposchesthai tōn houtō skaiōn kai exestrammenōn zētēmatōn, kai tę̄ tōn Paterōn akolouthēsai pistei. ᾿All᾿ eme men ǭēthē tauta graphonta dysmenē, kai tosouton apesche tou prosechein tǭ ex agapēs ekeina gegraphoti pros tēn autou eulabeian, hōste ǭēthē ta toiauta phronōn kai legōn, kai tas Rhōmaiōn akoas synarpasai dynasthai. Gegraphe gar ektopa tina, syntheis en epistolę̄ makrą tǭ kyriǭ mou kai theosebestatǭ episkopǭ tēs Rhōmaiōn Ekklēsias Kekata tōn enantia doxazontōn autǭ, hoti Tēn hagian Parthenon Theotokon legontes ou phrittousin. Eita kai tetradas idiōn exēgēseōn apesteilen, has kai anagnontes hoi kata tēn megalēn polin Rhōmēn eurethentes theosebestatoi episkopoi, kai synedriōn pollōn genomenōn, kateboēsan autou, phaskontes enare gōs, airesin auton kainotomēsai panchalepon, tēn oudeni tōn palai gegonotōn exeurēmenēn. Epeidē de anankē me, grapsasēs tēs autou eulabeias ekeise, tauta ta gegonota eipein hapanta, pempsai de kai ta isa tōn par᾿ emou graphentōn pros auton grammatōn; ekdedēmēken anankaiōs klērikos tēs ᾿Alexandreōn ho agapētos diakonos Poseidōnios. Anagnōstheisōn toinyn en synedriǭ tōn exēgēseōn autou, kai tōn epistolōn malista, en hois ouk esti sykophantias topos (echousi gar autou tēn hypographēn), hē hagia Rhōmaiōn synodos phanera tetypōke, kai dē kai gegraphēke pros tēn sēn theosebeian, hois kai anankē peithesthai tous antechomenous tēs pros hapasan tēn Dysin koinōnias. Gegraphasi gar kai ta isa kai pros ton theophilestaton episkopon Thessalonikēs Rhouphon, kai pros heterous tinas tōn kata tēn Makedonian theosebeis episkopous, hoi kai aei syntrechousi tais par' autou psēphois. Gegraphasi de ouden ētton kai pros tēs Ailieōn theose bestaton episkopon Ioubenalion. Tēs sēs toinyn theosebeias esti skopēsai to sympheron. Hēmeis gar eph᾽ heterois. tois par᾿ autou akolouthēsomen krimasi, dediotes apolisthainein tēs tosoutōn koinōnias, ouch hyph᾽ eterois; tisin hēganaktēkotōn pragmasin, oude epi mikrois pepoiēmenōn tēn krisin kai kinēsin; all᾿ hyper autēs tēs pisteōs, kai tōn pantachou kekinēmenōn Ekklēsiōn, kai tēs oikodomēs tōn laōn. Proseipe tēn para soi adelphotēta; se hē syn emoi en Kyriǭ prosagoreuei.
Your Reverence surely knows, through many reports, the present state of the holy church of Constantinople: that it is greatly troubled, and that many, including some of the most earnest and reasonable, have stayed away from the services, suffering no small disturbance in the faith itself because of what was said in that very church by the most pious bishop Nestorius. I advised him by letter to keep away from such crooked and twisted questions and to follow the faith of the fathers. But he thought me hostile for writing this, and he was so far from attending to one who had written to his Reverence out of love that he thought, holding and saying such things, he could even carry off the ears of the Romans. For he wrote certain outlandish things, composing a long letter to my lord the most God-fearing bishop of the church of the Romans, Celestine, and he even put into his own letter, against those who think the opposite of him, that “they do not shudder to call the holy Virgin Mother of God.” Then he also sent quires of his own expositions. When the most God-fearing bishops who were in the great city of Rome read them, after many sessions had been held, they cried out against him, saying plainly that he had introduced a most grievous heresy, invented by none of those of old.
Since his Reverence had written there, it was necessary for me to tell all that had happened and to send copies of the letters I had written to him; and so the beloved deacon Posidonius, a cleric of Alexandria, had to make the journey. When his expositions were read in session, and especially his letters, in which there is no room for misrepresentation (for they bear his signature), the holy synod of the Romans laid down plain decisions and has also written to your Reverence. Those who hold to communion with the whole West must obey them. They have written the same to the most God-beloved bishop of Thessalonica, Rufus, and to certain other God-fearing bishops of Macedonia, who always agree with his judgements; and they have written no less to the most God-fearing bishop of Aelia, Juvenal. It is for your Reverence, then, to consider what is expedient. For we shall follow their judgements, fearing to slip out of communion with so many, who have not been angered by other matters, nor have made their judgement and their move about trifles, but for the faith itself, for the churches that have been shaken everywhere, and for the building up of the people. Greet the brotherhood with you. The brotherhood with me greets you in the Lord.
Chapter 14
14PG 77 77:97
Οἱ σφόδρα λυπούμενοι, καὶ φροντίσι τετρωμένην ἔχοντες τὴν καρδίαν, οὐ μικρῶς ἔχουσι παραψυχήν, ὅταν τισὶ τῶν ὁμογνωμόνων τὰ ἐφ᾿ οἷς λελύπηνται, λέγωσι. Τοιοῦτός τις γέγονα κἀγώ· διά τοι τοῦτο τῇ σῇ τελειότητι γράψαι δεῖν ᾠήθην τὰς αἰτίας, ἐφ᾿ αἷς εἰκότως, ὡς γε οἶμαι, λελύπημαι, μᾶλλον δὲ καὶ ἔτι λυποῦμαι. Οὐ γὰρ ἤρκεσε τῷ εὐλαβεστάτῳ ἐπισκόπῳ Νεστορίῳ τὸ ἐπ᾿ ἐκκλησίας εἰπεῖν, ἃ ἐπ᾿ τ ἐκκλησίας ἐσκανδάλισε, καὶ παρέλυσε πίστιν, τὴν ἐπὶ τῷ πάντων ἡμῶν Σωτῆρι Χριστῷ· ἀλλὰ γὰρ καὶ ἠνέσχετο Δωροθέου τινὸς ἐπισκόπου τολμήσαντος ἐπ᾿ ἐκκλησίας καὶ συνάξεως εἰπεῖν ἀναφανδόν· Εἴ τις λέγει Θεοτόκον τὴν Μαρίαν, ἀνάθεμα ἔστω. Τί τοίνυν δράσομεν ἐν ἐκκλησίᾳ ὀρθοδόξῳ " ἀναθεματισθέντες μετὰ τῶν ἁγίων Πατέρων; Εὑρίσκω γὰρ ἐν συγγραφαῖς καὶ τὸν τῆς ἀοιδίμου μνήμης ἐπίσκοπον ᾿Αθανάσιον, πλειστάκις αὐτὴν ὀνομάσαντα Θεοτόκον· καὶ τὸν μακάριον δὲ Πατέρα ἡμῶν Θεόφιλον, καὶ ἑτέρους πολλοὺς τῶν ἁγίων καὶ κατὰ καιροὺς ἐπισκόπων · τοῦτο μὲν Βασίλειον, τοῦτο δὲ Γρηγόριον, καὶ αὐτὸν δὲ τὸν μακάριον Αττικόν. Οὐδεὶς δὲ, οἷμαι, τῶν ὀρθοδόξων Θεοτόκον αὐτὴν δέδιεν εἰπεῖν· εἴπερ ἐστὶν ἀληθὲς ὅτι Θεός ἐστιν ὁ Ἐμμανουήλ. Γεγόνασι τοίνυν ἀνάθεμα πρὸς Θεὸν ὄντες ἅγιοι Πατέρες, καὶ πάντες ὅσοι τοῖς ὀρθοῖς τῆς ἀληθείας ἑπόμενοι δόγμασι Θεὸν ὁμολογοῦσι τὸν Χριστόν. Καὶ οὐ μέχρι τούτων ἡ ἐκ τοῦ πράγματος ζημία· ἀλλὰ γὰρ καὶ διεστράφησαν αἱ τῶν λαῶν γνῶμαι. Τεθρήνηκα γὰρ ἀκούων τοὺς μὲν εἰς τοῦτο πεσόντας ἀπιστίας ἤδη καὶ ἀμαθίας, ὡς μηδὲ Θεὸν ὁμολογεῖν τὸν Χριστόν· τοὺς δὲ, κἂν εἰ ἔλοιντο ὁμολογεῖν ὅλως αὐτὸν Θεὸν, μηδὲν ὑγιὲς ἐπ' αὐτῷ δοξάζειν, ἀλλ᾽ εὐδοκίᾳ καὶ χάριτι μεθ᾽ ἡμῶν κεκλῆσθαι πρὸς τοῦτο λέγοντας. Ταῦτα θρήνου καὶ οἰμωγῆς ἄξια. Ποία γὰρ ὅλως ἡ χρεία καὶ εἰς μέσον ἄγεσθαι τὰ οὕτω λεπτὰ καὶ κεκρυμμένα; Διὰ τί δὲ μὴ μᾶλλον ἠθικαῖς ἐξηγήσεσιν ὠφελοῦμεν τοὺς λαοὺς, εἰ μὴ σφόδρα ἔχομεν ἱκανῶς εἰς ἀκρίβειαν τὴν δογματικήν; Ἐπειδὴ δὲ μονάζουσι τοῖς κατὰ τὴν Αἴγυπτον καὶ ᾿Αλεξάνδρειαν τεθορυβημένοις ἐκ τοιούτων ἀναγνωσμάτων ἤγουν ἐξηγήσεων, τὸν ὀρθὸν τῆς πίστεως ἐξηγησάμεθα λόγον, ἐκπεπολέμωται, καὶ γέγονεν ἐχθρός· καὶ συλλέγει τινὰς ἀγύρτας καὶ κατεγνωσμένους, καὶ παρασκευάζει ψεύδεσθαι κατ᾿ ἐμοῦ τινα ἐπὶ πολλῶν. Καὶ τάχα δικαίως. Ετ γὰρ εἴχομεν ζῆλον Θεοῦ, καὶ τῆς τῶν Πατέρων φιλο- 1 θεῖας ἐγινόμεθα μιμηταὶ, πάλαι ἂν ἡμεν κατὰ τῶν τετολμηκότων φλυαρῆσαι κατὰ τοῦ Χριστοῦ, καὶ ἀναθεματισάντων ἡμᾶς τοὺς ζῶντας, καὶ τοὺς πρὸς Θεὸν ὄντας ἤδη Πατέρας ἁγίους, ψῆφον ὁσίαν ἐξενέγκαντες. Δι' ἧς ἦν εἰκὸς θεραπεύεσθαι καὶ τοὺς εἰς πίστιν ἡδικημένους τῶν λαῶν. Πρόσειπε τὴν παρὰ σοὶ ἀδελφότητα· σὲ ἡ σὺν ἐμοὶ ἐν Κυρίῳ προσαγο ρεύει.
Hoi sphodra lypoumenoi, kai phrontisi tetrōmenēn echontes tēn kardian, ou mikrōs echousi parapsychēn, hotan tisi tōn homognōmonōn ta eph᾿ hois lelypēntai, legōsi. Toioutos tis gegona kagō; dia toi touto tę̄ sę̄ teleiotēti grapsai dein ǭēthēn tas aitias, eph᾿ hais eikotōs, hōs ge oimai, lelypēmai, mallon de kai eti lypoumai. Ou gar ērkese tǭ eulabestatǭ episkopǭ Nestoriǭ to ep᾿ ekklēsias eipein, ha ep᾿ t ekklēsias eskandalise, kai parelyse pistin, tēn epi tǭ pantōn hēmōn Sōtēri Christǭ; alla gar kai ēnescheto Dōrotheou tinos episkopou tolmēsantos ep᾿ ekklēsias kai synaxeōs eipein anaphandon; Ei tis legei Theotokon tēn Marian, anathema estō. Ti toinyn drasomen en ekklēsią orthodoxǭ " anathematisthentes meta tōn hagiōn Paterōn? Heuriskō gar en syngraphais kai ton tēs aoidimou mnēmēs episkopon ᾿Athanasion, pleistakis autēn onomasanta Theotokon; kai ton makarion de Patera hēmōn Theophilon, kai heterous pollous tōn hagiōn kai kata kairous episkopōn ; touto men Basileion, touto de Grēgorion, kai auton de ton makarion Attikon. Oudeis de, hoimai, tōn orthodoxōn Theotokon autēn dedien eipein; eiper estin alēthes hoti Theos estin ho Emmanouēl. Gegonasi toinyn anathema pros Theon ontes hagioi Pateres, kai pantes hosoi tois orthois tēs alētheias hepomenoi dogmasi Theon homologousi ton Christon. Kai ou mechri toutōn hē ek tou pragmatos zēmia; alla gar kai diestraphēsan hai tōn laōn gnōmai. Tethrēnēka gar akouōn tous men eis touto pesontas apistias ēdē kai amathias, hōs mēde Theon homologein ton Christon; tous de, kan ei elointo homologein holōs auton Theon, mēden hygies ep' autǭ doxazein, all᾽ eudokią kai chariti meth᾽ hēmōn keklēsthai pros touto legontas. Tauta thrēnou kai oimōgēs axia. Poia gar holōs hē chreia kai eis meson agesthai ta houtō lepta kai kekrymmena? Dia ti de mē mallon ēthikais exēgēsesin ōpheloumen tous laous, ei mē sphodra echomen hikanōs eis akribeian tēn dogmatikēn? Epeidē de monazousi tois kata tēn Aigypton kai ᾿Alexandreian tethorybēmenois ek toioutōn anagnōsmatōn ēgoun exēgēseōn, ton orthon tēs pisteōs exēgēsametha logon, ekpepolemōtai, kai gegonen echthros; kai syllegei tinas agyrtas kai kategnōsmenous, kai paraskeuazei pseudesthai kat᾿ emou tina epi pollōn. Kai tacha dikaiōs. Et gar eichomen zēlon Theou, kai tēs tōn Paterōn philo- 1 theias eginometha mimētai, palai an hēmen kata tōn tetolmēkotōn phlyarēsai kata tou Christou, kai anathematisantōn hēmas tous zōntas, kai tous pros Theon ontas ēdē Pateras hagious, psēphon hosian exenenkantes. Di' hēs ēn eikos therapeuesthai kai tous eis pistin hēdikēmenous tōn laōn. Proseipe tēn para soi adelphotēta; se hē syn emoi en Kyriǭ prosago reuei.
Those who are deeply grieved and have hearts wounded by cares find no small comfort when they tell some like-minded people the things that grieve them. I have become such a man myself; and so I thought I should write to your Perfection the reasons why I have been grieved, rightly, as I think, or rather am still grieved. For it was not enough for the most reverent bishop Nestorius to say in church things that scandalized the church and undermined faith in Christ, the Saviour of us all; he also tolerated a certain bishop Dorotheus who dared to say openly in church, at the liturgical assembly, “If anyone says that Mary is Mother of God, let him be anathema.” What, then, shall we do in an orthodox church, anathematized together with the holy fathers? For I find in their writings that Athanasius, bishop of celebrated memory, very often called her Mother of God; and our blessed father Theophilus; and many others of the saints who were bishops in their times, Basil on the one hand, Gregory on the other, and the blessed Atticus himself. No orthodox person, I think, has been afraid to call her Mother of God, if it is true that Emmanuel is God. So the holy fathers who are with God have become anathema, and all who, following the right doctrines of the truth, confess Christ as God.
And the damage from this affair does not stop there: the minds of the people have also been perverted. For I have wept to hear that some have already fallen into such unbelief and ignorance that they do not even confess Christ to be God; and others, even if they choose to confess him God at all, hold nothing sound about him, but say that he has been called to this by good pleasure and grace, as we have. These things deserve lamentation and wailing. What need was there at all to bring such subtle and hidden matters into the open? Why do we not rather help the people with moral expositions, if we are not fully competent in doctrinal exactness? But since we explained the right account of the faith to the monks of Egypt and Alexandria, who had been troubled by such readings, that is, expositions, he has become hostile and an enemy; he gathers certain charlatans and condemned men and arranges for some of them to lie about me before many. And perhaps rightly. For if we had zeal for God and imitated the love of God shown by the fathers, we would long ago have pronounced a holy sentence against those who dared to talk nonsense against Christ and anathematized both us who are living and the holy fathers who are already with God; a sentence by which those of the people who have been wronged in their faith might well have been healed. Greet the brotherhood with you. The brotherhood with me greets you in the Lord.
Chapter 15
15PG 77 77:99
Τῷ δεσπότῃ μου τῷ πάντα ἁγιωτάτῳ καὶ θεοφι. λεστάτῳ ἐπισκόπῳ Κυρίλλῳ Ἀκάκιος ἐν Κυρίῳ χαίρειν. Ἐνέτυχον γράμμασι τῆς σῆς θεοσεβείας, ἐκ τοῦ σύνεγγυς ἡμῖν ἀποδοθεῖσιν ἀπεύκτοις, δακρύων καὶ θρήνων μεστοῖς, τῶν κατὰ Κωνσταντινούπολιν θρυλλουμένων ἕνεκεν· ἐν οἷς καὶ κρατεῖ τὸ βάθος τῆς κατὰ Χριστὸν πίστεως, καθὸ δεῖ μετέχουσιν, ὡς περιττὸν ἦν τοῦτο, καὶ τὴν ἀρχὴν εἰς μέσον ἀχθῆναι. Τί γὰρ ὤνησεν Ἀπολινάριος ὁ Λαοδικεὺς, εἷς ὧν ἐν τοῖς ἔμπροσθεν ὁ μέγας ἀγωνιστὴς, ὁ ὑπὲρ τῆς ὀρθῆς πίστεως κραταιῶς πρὸς τοὺς ἐχθροὺς μαχεσάμενος; Θαρσήσας ἑαυτοῦ τῇ σοφίᾳ, καὶ ἐθελήσας παρεισαγαγεῖν ἐξ ἀπόρων πόρους τινὰς τῇ καθαρᾷ καὶ ἀδόλῳ τοῦ Χριστοῦ πίστει, οὐ παρεσκεύασεν ἐν τοῖς σχισματικοῖς ἑαυτὸν παρὰ τῇ καθόλου Ἐκκλησίᾳ λογισθῆναι; Οὐκ εἴρηταί τινι τῶν πρὸ ἡμῶν ἐπισκόπων, ἀναστείλαι - βουλομένῳ, τὰ ὑπὲρ ἄνθρωπον μὴ περιεργάζεσθαι τοὺς εὖ διακειμένους, ἐῤῥωμένῃ τῇ διανοίᾳ καὶ ἐντελεῖ συνέσει ταύτην ῥήξαντι τὴν φωνήν· Πῶς ὁ Πατήρ τὸν Μονογενῆ ἐγέννησε, σιωπῇ τιμάσθω; Καὶ προϊόντος τοῦ λόγου, ἀπηριθμήσατο ὡς Διαλανθάνει ἥδε ἡ ἔρευνα κατὰ μικρὸν πάσας ὁμοῦ τὰς κατ᾿ οὐρανὸν δυνάμεις, μήτοιγε ἀνθρώ πους, καὶ ἔννοιαν ἀνθρώπων. Πῶς δὲ οὐκ ἀναγκαία καὶ πρέπουσα ἡ παραίνεσις τῶν θείων Γραφῶν, ἐκδιδάσκουσα· « Βαθύτερά σου μὴ ζήτει, καὶ ἰσχυρότερά σου μὴ ἐξέταζε ν. "Λ προσετάγη σοι, ταῦτα διανοοῦ. Οὐ γὰρ χρεία σοι τῶν κρυπτῶν; Οἱ δὲ Ο ὑπεραπολογεῖσθαι ζητοῦντες τῶν ταῦτα ἐννοῆσαι καὶ φράσαι ἐπιχειρησάντων, παρόμοιόν τι λέγουσι πεπονθέναι, ὧν ὑπέμεινεν ὁ μακάριος Παυλῖνος ὁ ἐπίσκοπος, ὃς παρῃτεῖτο τρεῖς ὑποστάσεις λέγειν ῥητῶς, δυνάμει καὶ ἀληθῶς ταῦτα - φρονῶν, ταῦτα μετιών. Ἡκολούθησε δὲ τοῖς δυτικοῖς θεοφιλέσιν ἐπισκόποις, τῷ ἐστενῶσθαι τὴν Ῥωμαϊκὴν φωνὴν, καὶ μὴ δύνασθαι πρὸς τὴν ἡμετέραν τῶν Γραϊκῶν φράσιν, τρεῖς ὑποστάσεις λέγειν. Ηλὴν ὅτι χρὴ πάντας ἡμᾶς τοὺς δυναμένους συναλγεῖν καὶ συμπάσχειν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, περὶ πολλοῦ ποιῆσαι, καταστείλαι τὴν ἐξαγγελθεῖσαν φωνήν· ὅπως μὴ πρόφασις δοθῇ τοῖς διασχίζειν καὶ διατέμνειν τὴν Ἐκκλησίαν τοῦ Θεοῦ ἑτοίμως ἔχουσι. Διὸ χρὴ τὴν σὴν ἐντελῆ καὶ ἀπηρτισμένην σύνεσιν, εἰ καὶ τοι τοιοῦτον τὴν ἀρχὴν ἐλέγχθη, τὸ λυπεῖν · καὶ, διαταράττειν πολλοὺς τῶν εὐλαβῶν καὶ φιλοχρίστων δυνάμενον, καταστείλαι τὸ κινηθέν· εἰ καὶ τὰ μάλιστα, ὡς φθάσας ἔφην, πολλοὶ τῶν ἀπὸ Κωνσταντινουπόλεως ἀφικνουμένων εἰς ᾿Αντιόχειαν καὶ πρὸς ἡμᾶς, τοῦτο μὲν κληρικῶν, τοῦτο δὲ λαϊκῶν, συνηγορεῖν δοκοῦσι τῷ ῥηθέντι ῥητῷ, οὐκ ἐναντίως ἔχοντι κατὰ διάνοιαν τῇ ἀποστολικῇ πίστει προσέτι δὲ καὶ τῇ τῶν ἁγίων Πατέρων τῶν ἐν Νικαίᾳ συνελθόντων περὶ τοῦ ὁμοουσίου, θεσπισθείσῃ καὶ διαδοθείσῃ εἰς πᾶσαν τὴν καθόλου Ἐκκλησίαν. τοίνυν συνετὸν καὶ συμπαθητικὸν καὶ ἐντελὲς τῆς σῆς ἱερωσύνης, καιροῦ καλοῦντος, ἐπιδείξασθαι καταξίωσον · μεσιτευούσης σου τῆς ἀγιωσύνης, τῷ ῥηθέντι ῥητῷ πρὸς τοὺς ἀκούσαντας καὶ διαῤῥαγέντας· ὥστε σου τὴν ἁγιωσύνην ἐκεῖνα φρονῆσαί τε καὶ ἐπιτελέσαι, ἃ δυνήσεται, χειμαζομένης ἐπὶ τοῦ παρόντος τῆς καθόλου Ἐκκλησίας, ἔτι μᾶλλον καὶ μᾶλλον εἰς ὕψος ἀναπεμφθῆναι, Δεσποτικῇ τινι φωνῇ χρώμενον, καὶ ἐπιτιμῶντα τῇ νοητῇ θαλάττῃ, ἐπὶ τοῦ παρόντος δοκούσῃ διαταράττεσθαι, καὶ ἐπάγοντα τὸ, « Σιώπα, πεφίμωσο. Ἐποίησα δὲ ἀναγνωσθῆναι τὴν ἐπιστολὴν τῆς σῆς θεοσεβείας, τῷ ἁγιωτάτῳ ἐπισκόπῳ Ἰωάννῃ τῷ τῆς Ἀντιοχείας, καὶ κατακούσας μετὰ πολλῆς τῆς συναισθήσεως καὶ συμπαθείας, τὰ αὐτὰ ἡμῖν βούλεται πρεσβυτικὴν ἄγουσιν ἡλικίαν, νεωστὶ εἰς ἐπισκοπὴν ἐληλυθώς· ὃς τῇ τοῦ Θεοῦ χάριτι ἀκμάζει ἐν τοῖς τῇ ἐπισκοπῇ προσεῖναι ὀφείλουσιν ἐπάθλοις, ὡς μέγα ἐπ᾿ αὐτῷ φρονεῖν, καὶ σεμνύνεσθαι πάντας τοὺς τῆς Ανατολῆς ἐπισκόπους, παρακαλῶν σου τὴν θεοσέβειαν, ὡς παραλαμβάνεται, ὥστε σου τὴν ἀγιοσύνην τῇ πρεπούσῃ ὁ αὐτῇ συνέσει χρησαμένην, μεταχειρίσασθαι τὸ ἐπισυμβὰν οὐκ ἀνεκτὸν ῥῆμα, ὡς δι᾽ ὧν λαλεῖς, δι' ὧν πράττεις, τὸ ἀποστολικὸν, καιροῦ και λοῦντος, ἐπιδείξῃ τὸ φάσκον· « Ἐὰν θέλω χρήσασθαι τῇ ἐξουσίᾳ, ᾗ ἔδωκεν ἡμῖν ὁ Θεὸς εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν, οὐκ αἰσχυνθήσομαι. Τὸν δὲ ποθεινότατον τὸν τὰ γράμματα ἡμῶν ἐπαγόμενον, πιστὸν ὄντα καὶ Χρίστιανὸν ἐκ προγόνων, καταξίωσον τῇ ἐνούσῃ καὶ ἐνυπαρχούσῃ σοι φιλαγαθία, προστήσεσθαι σ· καὶ ἐν οἷς ἂν δεηθείη, προνοίας αὐτὸν ἀξιῶσαι τῆς σοὶ πρεπούσης. Πᾶσαν τὴν σὺν σοὶ ἀδελφότητα, ἐγώ τε καὶ οἱ σὺν ἐμοὶ προσαγορεύομεν.
Tǭ despotę̄ mou tǭ panta hagiōtatǭ kai theophi. lestatǭ episkopǭ Kyrillǭ Akakios en Kyriǭ chairein. Enetychon grammasi tēs sēs theosebeias, ek tou synengys hēmin apodotheisin apeuktois, dakryōn kai thrēnōn mestois, tōn kata Kōnstantinoupolin thrylloumenōn heneken; en hois kai kratei to bathos tēs kata Christon pisteōs, katho dei metechousin, hōs peritton ēn touto, kai tēn archēn eis meson achthēnai. Ti gar ōnēsen Apolinarios ho Laodikeus, heis hōn en tois emprosthen ho megas agōnistēs, ho hyper tēs orthēs pisteōs krataiōs pros tous echthrous machesamenos? Tharsēsas heautou tę̄ sophią, kai ethelēsas pareisagagein ex aporōn porous tinas tę̄ katharą kai adolǭ tou Christou pistei, ou pareskeuasen en tois schismatikois heauton para tę̄ katholou Ekklēsią logisthēnai? Ouk eirētai tini tōn pro hēmōn episkopōn, anasteilai - boulomenǭ, ta hyper anthrōpon mē periergazesthai tous eu diakeimenous, errhōmenę̄ tę̄ dianoią kai entelei synesei tautēn rhēxanti tēn phōnēn; Pōs ho Patēr ton Monogenē egennēse, siōpę̄ timasthō? Kai proïontos tou logou, apērithmēsato hōs Dialanthanei hēde hē ereuna kata mikron pasas homou tas kat᾿ ouranon dynameis, mētoige anthrō pous, kai ennoian anthrōpōn. Pōs de ouk anankaia kai prepousa hē parainesis tōn theiōn Graphōn, ekdidaskousa; « Bathytera sou mē zētei, kai ischyrotera sou mē exetaze n. "L prosetagē soi, tauta dianoou. Ou gar chreia soi tōn kryptōn? Hoi de O hyperapologeisthai zētountes tōn tauta ennoēsai kai phrasai epicheirēsantōn, paromoion ti legousi peponthenai, hōn hypemeinen ho makarios Paulinos ho episkopos, hos parę̄teito treis hypostaseis legein rhētōs, dynamei kai alēthōs tauta - phronōn, tauta metiōn. Hēkolouthēse de tois dytikois theophilesin episkopois, tǭ estenōsthai tēn Rhōmaïkēn phōnēn, kai mē dynasthai pros tēn hēmeteran tōn Graïkōn phrasin, treis hypostaseis legein. Ēlēn hoti chrē pantas hēmas tous dynamenous synalgein kai sympaschein tę̄ Ekklēsią tou Theou, peri pollou poiēsai, katasteilai tēn exangeltheisan phōnēn; hopōs mē prophasis dothę̄ tois diaschizein kai diatemnein tēn Ekklēsian tou Theou hetoimōs echousi. Dio chrē tēn sēn entelē kai apērtismenēn synesin, ei kai toi toiouton tēn archēn elenchthē, to lypein ; kai, diatarattein pollous tōn eulabōn kai philochristōn dynamenon, katasteilai to kinēthen; ei kai ta malista, hōs phthasas ephēn, polloi tōn apo Kōnstantinoupoleōs aphiknoumenōn eis ᾿Antiocheian kai pros hēmas, touto men klērikōn, touto de laïkōn, synēgorein dokousi tǭ rhēthenti rhētǭ, ouk enantiōs echonti kata dianoian tę̄ apostolikę̄ pistei proseti de kai tę̄ tōn hagiōn Paterōn tōn en Nikaią synelthontōn peri tou homoousiou, thespistheisę̄ kai diadotheisę̄ eis pasan tēn katholou Ekklēsian. toinyn syneton kai sympathētikon kai enteles tēs sēs hierōsynēs, kairou kalountos, epideixasthai kataxiōson ; mesiteuousēs sou tēs agiōsynēs, tǭ rhēthenti rhētǭ pros tous akousantas kai diarrhagentas; hōste sou tēn hagiōsynēn ekeina phronēsai te kai epitelesai, ha dynēsetai, cheimazomenēs epi tou parontos tēs katholou Ekklēsias, eti mallon kai mallon eis hypsos anapemphthēnai, Despotikę̄ tini phōnę̄ chrōmenon, kai epitimōnta tę̄ noētę̄ thalattę̄, epi tou parontos dokousę̄ diatarattesthai, kai epagonta to, « Siōpa, pephimōso. Epoiēsa de anagnōsthēnai tēn epistolēn tēs sēs theosebeias, tǭ hagiōtatǭ episkopǭ Iōannę̄ tǭ tēs Antiocheias, kai katakousas meta pollēs tēs synaisthēseōs kai sympatheias, ta auta hēmin bouletai presbytikēn agousin hēlikian, neōsti eis episkopēn elēlythōs; hos tę̄ tou Theou chariti akmazei en tois tę̄ episkopę̄ proseinai opheilousin epathlois, hōs mega ep᾿ autǭ phronein, kai semnynesthai pantas tous tēs Anatolēs episkopous, parakalōn sou tēn theosebeian, hōs paralambanetai, hōste sou tēn agiosynēn tę̄ prepousę̄ ho autę̄ synesei chrēsamenēn, metacheirisasthai to episymban ouk anekton rhēma, hōs di᾽ hōn laleis, di' hōn pratteis, to apostolikon, kairou kai lountos, epideixę̄ to phaskon; « Ean thelō chrēsasthai tę̄ exousią, hę̄ edōken hēmin ho Theos eis oikodomēn, kai ouk eis kathairesin, ouk aischynthēsomai. Ton de potheinotaton ton ta grammata hēmōn epagomenon, piston onta kai Christianon ek progonōn, kataxiōson tę̄ enousę̄ kai enyparchousę̄ soi philagathia, prostēsesthai s; kai en hois an deētheiē, pronoias auton axiōsai tēs soi prepousēs. Pasan tēn syn soi adelphotēta, egō te kai hoi syn emoi prosagoreuomen.
Acacius to my lord, most holy in all things and most God-beloved bishop Cyril: greeting in the Lord.
I have read your Reverence's letter, delivered to us from close at hand, a grievous letter full of tears and lamentation over what is being noised about in Constantinople. In it the depth of the faith in Christ prevails, as befits those who share in it; so that it was superfluous for this question to have been brought into the open at all. For what did Apollinarius of Laodicea gain, who was formerly one of the great champions, fighting mightily against the enemies for the right faith? Trusting in his own wisdom, and wishing to bring into the pure and guileless faith of Christ some ways out of what has no way through, did he not cause himself to be reckoned among the schismatics by the catholic church? Was it not said by one of the bishops before us, who wished to restrain sound people from meddling in what is beyond man, uttering this saying with a strong mind and perfect understanding: “How the Father begot the Only-begotten, let it be honoured by silence”? And as his discourse went on he counted up how this inquiry escapes, little by little, all the powers in heaven together, not to speak of men and the understanding of men. And how is the exhortation of the divine Scriptures not necessary and fitting, which teaches: “Do not seek what is too deep for you, and do not examine what is too strong for you. Think about what has been commanded you; for you have no need of hidden things”?
Those who try to defend the people who attempted to think out and express these things say that something happened to them similar to what the blessed bishop Paulinus underwent, who declined to say “three hypostases” in so many words, though in effect and in truth he thought this and followed it. He followed the God-beloved bishops of the West, because the Roman tongue is narrow and cannot say “three hypostases” in our Greek phrasing. However that may be, all of us who are able to grieve and suffer with the church of God must make it our great concern to quell the word that has been put out, so that no pretext is given to those who are ready to split and cut up the church of God. Your perfect and accomplished understanding must therefore, even if such a thing was from the first proved to be able to grieve and trouble many reverent lovers of Christ, quell what has been stirred up; especially since, as I said before, many of those who come from Constantinople to Antioch and to us, clerics as well as laymen, seem to defend the saying in question as not contrary in sense to the apostolic faith, nor indeed to the faith of the holy fathers who met at Nicaea concerning the consubstantial, decreed and handed down to the whole catholic church. Be so good, therefore, when the occasion calls, as to display the understanding, the sympathy, and the perfection of your priesthood, your Holiness mediating between the saying and those who heard it and were torn apart; so that your Holiness may think out and accomplish what can, while the catholic church is at present storm-tossed, be sent up higher and higher, using a word like the Lord's, rebuking the spiritual sea that now seems to be troubled, and adding, “Peace, be still.”
I had your Reverence's letter read to the most holy bishop John of Antioch. Having listened with much understanding and sympathy, he wishes the same as we who are of advanced age, though he has recently come to the episcopate. By the grace of God he flourishes in the qualities that ought to belong to the episcopate, so that all the bishops of the East think highly of him and take pride in him. He exhorts your Reverence, as is fitting, that your Holiness, using the understanding proper to it, handle the intolerable word that has arisen, so that by what you say and what you do you may show, when occasion calls, the apostolic saying: “For if I wish to use the authority which God gave us for building up and not for tearing down, I shall not be put to shame.” Be so good, in the kindness that is in you, as to stand by the very dear man who carries our letter, a faithful man and a Christian from his ancestors, and to give him the care that befits you in whatever he may need. I and those with me greet all the brotherhood with you.
Chapter 16
16PG 77 77:103
Τῷ κυρίῳ μου ποθεινοτάτῳ καὶ συλλειτουργῷ Ἰουβεναλίῳ, Κύριλλος ἐν Κυρίῳ χαίρειν. Ηὐχόμην μὲν τοῖς τῶν εὐδοκιμησάντων ίχνεσι καὶ τῇ ὀρθῇ πίστει κατακολουθεῖν τὸν εὐλαβέστατον ἐπίσκοπον Νεστόριον. Τίς γὰρ τῶν εὖ φρονούντων οὐκ ἂν εὔξαιτο, δοκιμωτάτους εἶναι τοὺς καθηγεῖσθαι λαχόντας τῶν τοῦ Σωτῆρος ποιμνίων; Ἐπειδὴ δὲ παρ᾿ ἐλπίδας ἡ τῶν πραγμάτων ἡμῖν ἐκβέβηκε φύσις· ὃν γὰρ ἔσεσθαι προσεδοκῶμεν ποιμένα γνήσιον, τοῦτον τῆς ὀρθῆς πίστεως διώκτην εὑρήκαμεν· δεῖ λοιπὸν μνημονεῦσαι τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, λέγοντος· « Οὐκ ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν, ἀλλὰ μάχαιραν. Ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ. » Εἰ δὲ δὴ καὶ πρὸς γο· νέας ἡμῖν ὁ πόλεμος ἀνέγκλητός τε καὶ ἀνεπίληπτος, μᾶλλον δὲ καὶ παντὸς ἐπαίνου μεστὸς, ὅτε τῇ τοῦ Χριστοῦ δόξῃ συναθλεῖν ἐγνώκαμεν· πῶς οὐκ ἀνάγκη πᾶσα, καίτοι δακρύοντας ὡς ἀδελφὸν ἀπολέσαντας, τὸν θεοφιλῆ περιζώσασθαι ζῆλον, καὶ μονονουχὶ τοῖς ἀνὰ πᾶσαν τὴν γῆν ἐκεῖνο εἰπεῖν· « Εἴ τις πρὸς Κύριον, ἴτω πρός με;» Ἐγὼ μὲν γὰρ δι᾽ ἑνὸς καὶ δευτέρου γράμματος ὡς ἀδελφὸν παρεκάλεσα, μὴ ταῖς ἰδίαις ἀκολουθεῖν ἐννοίαις, ἀλλὰ τῇ ὀρθῇ καὶ ἀποστολικῇ πίστει τῇ παραδοθείσῃ ταῖς ἁγίαις Ἐκκλησίαις, οἰηθεὶς ἀπαλλάξειν αὐτὸν τῆς τῶν αὐτοῦ γραμμάτων σκαιότητος. ᾿Αλλ᾽ οὐδὲν ὤνησε τὸ τῆς διαθέσεως φάρμακον. Ἄπρακτος γέγονεν ἡ συμβουλή. Καὶ τοσοῦτον ἀπέσχε τοῦ θέλειν τοῖς τῆς ἀληθείας ἔπεσθαι δόγμασιν, ὥστε καὶ ἐπιστολὴν ἀποστείλαι πρός με μεθ' ὑπογραφῆς ἰδίας, ἐν ᾗ καὶ ἐπιπλήττει μὲν, ὡς λυπούμενος, διωμολόγηκε δὲ σαφῶς, Θεοτόκον εἰπεῖν μὴ εἶναι τὴν ἁγίαν Παρθένον· ὅπερ ἐστὶν ἐναργῶς εἰπεῖν, μὴ εἶναι Θεὸν ἀληθῶς τὸν Ἐμμανουὴλ, ἐφ᾽ ᾧ τὰς σωτηρίους ὁ ἔχομεν ἐλπίδας. Οἰηθεὶς δὲ ὅτι καὶ τὴν Ῥωμαίων Ἐκκλησίαν συναρπάσαι δυνήσεται, ἔγραψε πρὸς τὸν κύριόν μου, τὸν εὐλαβέστατον καὶ θεοσεβέστατον ἀδελφὸν καὶ συλλειτουργὸν Κελεστῖνον, τῆς Ῥωμαίων Ἐκκλησίας ἐπίσκοπον, ἐνθεὶς ταῖς ἐπιστολαῖς τῶν αὐτοῦ δογμάτων τὴν διαστροφήν. Πέπομφε δὲ καὶ ἐξηγήσεις πολλὰς, ἐξ ὧν ἐλήλεγκται φρονῶν τὰ διεστραμμένα· καὶ κατεγνώσθη λοιπὸν ἀραρότως ὡς αἱρετικός. Ἐπειδὴ τοίνυν ὁ μνημονευθεὶς εὐλαβέστατος καὶ θεοσεβέστατος τῆς Ῥωμαίων Ἐκκλησίας ἐπίσκοπος Κελεστῖνος φανερὰ γέγραφε περὶ αὐτοῦ, καὶ πέπομφε πρός με τὰς ἐπιστολὰς, δεῖν ᾠήθην ἀποστεῖλαι ταύτας, καὶ ἀκονηθεῖσαν οἴκοθεν εἰς εὐσεβῆ ζῆλον τὴν σὴν θεοσέβειαν διαναστῆσαι διὰ τοῦ γράμματος· ὅπως ἂν ἐκ μιᾶς ψυχῆς, καὶ συντόνου προθυμίας, τὴν εἰς Χριστὸν ἀγάπην ζωσώμεθα, καὶ σώσωμεν λαοὺς κινδυνεύοντας, καὶ στήσωμεν Ἑκκλησίαν τὴν οὕτω διαφανή, σύμφρονες γεγονότες δηλονότι ἑκάστοις ἅπαντες, καὶ κατὰ τὸν ὁρισθέντα τύπον ἐπιστέλλοντες αὐτῷ καὶ τοῖς λαοῖς. Ἂν μὲν ὠφελήσωμεν, καὶ μεταστήσωμεν κατὰ τὸ ἀληθὲς αὐτὸν, ὧν πεφρόνηκε, κεκερδήκαμεν τὸν ἀδελφὸν, καὶ σεσώκαμεν ποιμένα · ἐὰν δὲ ἄπρακτος ἡ συμβουλή ἡμῶν γένηται, αὐτὸς ἑαυτῷ ἐπιγράψας τὸ συμβάν, αὐτὸς τῶν οἰκείων πόνων ἔδεται τοὺς καρπούς. Δεῖ δὲ ἡμᾶς ἀναγκαίως, καὶ τῷ φιλοχρίστῷ καὶ εὐσεβεστάτῳ βασιλεῖ, καὶ ἅπασι δὲ τοῖς ἐν τέλει γράψαι καὶ συμβουλεῦσαι μὴ προτιμῆται τῆς εἰς Χριστὸν εὐσεβείας, ἄνθρωπον·. ἀλλὰ χαρίσασθαι τῇ οἰκουμένῃ τὸ βέβαιον εἰς πίστιν. ὀρθὴν, καὶ ποιμένος ἀπαλλάξαι πονηροῦ τὰ θρέμματα, εἰ μὴ ταῖς ἁπάντων εἴκει συμβουλαῖς. Πρόσείπε τὴν παρὰ σοὶ ἀδελφότητα· σὲ ἡ σὺν ἡμῖν ἐν Κυρίῳ προσαγορεύει.
Tǭ kyriǭ mou potheinotatǭ kai sylleitourgǭ Ioubenaliǭ, Kyrillos en Kyriǭ chairein. Ēuchomēn men tois tōn eudokimēsantōn ichnesi kai tę̄ orthę̄ pistei katakolouthein ton eulabestaton episkopon Nestorion. Tis gar tōn eu phronountōn ouk an euxaito, dokimōtatous einai tous kathēgeisthai lachontas tōn tou Sōtēros poimniōn? Epeidē de par᾿ elpidas hē tōn pragmatōn hēmin ekbebēke physis; hon gar esesthai prosedokōmen poimena gnēsion, touton tēs orthēs pisteōs diōktēn heurēkamen; dei loipon mnēmoneusai tou pantōn hēmōn Sōtēros Christou, legontos; « Ouk ēlthon balein eirēnēn epi tēn gēn, alla machairan. Ēlthon gar dichasai anthrōpon kata tou patros autou. » Ei de dē kai pros go; neas hēmin ho polemos anenklētos te kai anepilēptos, mallon de kai pantos epainou mestos, hote tę̄ tou Christou doxę̄ synathlein egnōkamen; pōs ouk anankē pasa, kaitoi dakryontas hōs adelphon apolesantas, ton theophilē perizōsasthai zēlon, kai mononouchi tois ana pasan tēn gēn ekeino eipein; « Ei tis pros Kyrion, itō pros me?» Egō men gar di᾽ henos kai deuterou grammatos hōs adelphon parekalesa, mē tais idiais akolouthein ennoiais, alla tę̄ orthę̄ kai apostolikę̄ pistei tę̄ paradotheisę̄ tais hagiais Ekklēsiais, oiētheis apallaxein auton tēs tōn autou grammatōn skaiotētos. ᾿All᾽ ouden ōnēse to tēs diatheseōs pharmakon. Apraktos gegonen hē symboulē. Kai tosouton apesche tou thelein tois tēs alētheias epesthai dogmasin, hōste kai epistolēn aposteilai pros me meth' hypographēs idias, en hę̄ kai epiplēttei men, hōs lypoumenos, diōmologēke de saphōs, Theotokon eipein mē einai tēn hagian Parthenon; hoper estin enargōs eipein, mē einai Theon alēthōs ton Emmanouēl, eph᾽ hǭ tas sōtērious ho echomen elpidas. Oiētheis de hoti kai tēn Rhōmaiōn Ekklēsian synarpasai dynēsetai, egrapse pros ton kyrion mou, ton eulabestaton kai theosebestaton adelphon kai sylleitourgon Kelestinon, tēs Rhōmaiōn Ekklēsias episkopon, entheis tais epistolais tōn autou dogmatōn tēn diastrophēn. Pepomphe de kai exēgēseis pollas, ex hōn elēlenktai phronōn ta diestrammena; kai kategnōsthē loipon ararotōs hōs hairetikos. Epeidē toinyn ho mnēmoneutheis eulabestatos kai theosebestatos tēs Rhōmaiōn Ekklēsias episkopos Kelestinos phanera gegraphe peri autou, kai pepomphe pros me tas epistolas, dein ǭēthēn aposteilai tautas, kai akonētheisan oikothen eis eusebē zēlon tēn sēn theosebeian dianastēsai dia tou grammatos; hopōs an ek mias psychēs, kai syntonou prothymias, tēn eis Christon agapēn zōsōmetha, kai sōsōmen laous kindyneuontas, kai stēsōmen Hekklēsian tēn houtō diaphanē, symphrones gegonotes dēlonoti hekastois hapantes, kai kata ton horisthenta typon epistellontes autǭ kai tois laois. An men ōphelēsōmen, kai metastēsōmen kata to alēthes auton, hōn pephronēke, kekerdēkamen ton adelphon, kai sesōkamen poimena ; ean de apraktos hē symboulē hēmōn genētai, autos heautǭ epigrapsas to symban, autos tōn oikeiōn ponōn edetai tous karpous. Dei de hēmas anankaiōs, kai tǭ philochristǭ kai eusebestatǭ basilei, kai hapasi de tois en telei grapsai kai symbouleusai mē protimētai tēs eis Christon eusebeias, anthrōpon;. alla charisasthai tę̄ oikoumenę̄ to bebaion eis pistin. orthēn, kai poimenos apallaxai ponērou ta thremmata, ei mē tais hapantōn eikei symboulais. Proseipe tēn para soi adelphotēta; se hē syn hēmin en Kyriǭ prosagoreuei.
Cyril to my lord, most dearly longed for, and fellow minister Juvenal: greeting in the Lord.
I prayed that the most reverent bishop Nestorius would follow in the footsteps of those of good repute and in the right faith. For which right-minded person would not pray that those who have been allotted the leadership of the Saviour's flocks be the most approved? But since the course of events has turned out contrary to our hopes (for the one we expected to be a genuine shepherd we have found to be a persecutor of the right faith), we must now remember Christ, the Saviour of us all, who says, “I came not to bring peace on the earth, but a sword. For I came to set a man against his father.” If even war against our parents is blameless and beyond reproach for us, or rather full of all praise, when we have resolved to contend for the glory of Christ, how is it not wholly necessary, though we weep as men who have lost a brother, to gird ourselves with godly zeal and all but say to those throughout the whole earth, “Whoever is for the Lord, let him come to me”? I exhorted him as a brother by a first and a second letter not to follow his own notions but the right and apostolic faith handed down to the holy churches, thinking to free him from the perversity of his writings. But the remedy of kindness was of no use; the counsel was ineffective. He was so far from wishing to follow the doctrines of the truth that he even sent me a letter with his own signature, in which he rebukes me as one aggrieved, and clearly declared that the holy Virgin is not to be called Mother of God; which is plainly to say that Emmanuel, in whom we have our hopes of salvation, is not truly God. Thinking that he could carry off the church of the Romans too, he wrote to my lord, the most reverent and God-fearing brother and fellow minister Celestine, bishop of the church of the Romans, putting the perversity of his doctrines into his letters. He also sent many expositions, from which he has been convicted of holding perverse views, and he has now been firmly condemned as a heretic.
Since, then, the most reverent and God-fearing bishop of the church of the Romans, Celestine, has written plainly about him and has sent me the letters, I thought I should send them and rouse by this letter your Reverence, already sharpened of itself to godly zeal, so that with one soul and earnest eagerness we may gird on the love of Christ, save the peoples who are in danger, and make the church, so shaken, stand firm, all of us being of one mind with each, and writing to him and to the people according to the form that has been laid down. If we help him and truly turn him from what he has thought, we have gained our brother and saved a shepherd; but if our counsel proves ineffective, he has himself to thank for what happens, and he will eat the fruits of his own labours. We must also write to the Christ-loving and most pious emperor and to all those in authority, and advise that no man be preferred to piety toward Christ, but that they grant the world firmness in the right faith and free the flock from a wicked shepherd, unless he yields to the counsel of all. Greet the brotherhood with you. The brotherhood with us greets you in the Lord.
Chapter 17
17PG 77 77:105
Τῷ εὐλαβεστάτῳ καὶ θεοφιλεστάτῳ συλλειτουργῷ Νεστορίῳ, Κύριλλος καὶ ἡ συνελθοῦσα σύνοδος ἐν Ἀλεξανδρείᾳ ἐκ τῆς Αἰγυπτιακῆς διοικήσεως ἐν Κυρίῳ χαίρειν. Τοῦ Σωτῆρος ἡμῶν λέγοντος ἐναργῶς· « Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος· καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ, οὐκ ἔστι μου ἄξιος · · τί πάθωμεν ἡμεῖς, οἱ παρὰ τῆς σῆς εὐλαβείας ἀπαιτούμενοι, τὸ ὑπεραγαπᾶν σε τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ; Τίς ἡμᾶς ἐν ἡμέρᾳ κρίσεως ὀνῆσαι δυνήσεται, ἢ ποίαν εὐρήσομεν ἀπολογίαν, σιωπὴν οὕτω τιμήσαντες τὴν μακρὰν, ἐπὶ ταῖς παρά σοῦ γενομέναις κατ᾿ αὐτοῦ δυσφημίαις; Καὶ εἰ μὲν σαυτὸν ἡδίκεις μόνον, τὰ τοιαῦτα φρονῶν καὶ διδάσκων, ἥττων ἂν ἦν ἡ φροντίς· ἐπειδὴ δὲ πᾶσαν ἐσκανδάλισας Ἐκκλησίαν, καὶ ζύμην αἱρέσεως ἀήθους καὶ ξένης ἐμβέβληκας τοῖς λαοῖς· καὶ οὐχὶ τοῖς ἐκεῖσε μόνον ε, ἀλλὰ γὰρ καὶ τοῖς ἀπανταχοῦ (περιηνέχθη τῶν σῶν ἐξηγήσεων τὰ βιβλία) · ποῖος ἔτι τῶν παρ' ἡμῖν σιωπῆς ἱ ἀρκέσει λόγος, ἢ πῶς οὐκ ἀνάγκη μεμνῆσθαι τοῦ Χριστοῦ λέγοντος· « Μὴ νομίσητε, μόνοις. ὅτι ἦλθον βαλεῖν ἐπὶ τὴν γῆν εἰρήνην, ἀλλὰ μάχαιραν· Ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ, καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς; Πίστεως γὰρ ἀδικουμένης, ἐῤῥέτω μὲν, ὡς ἕωλος καὶ ἐπισφαλής, ἡ πρὸς γονέας αἰδώς· ἠρεμείτω δὲ καὶ ὁ τῆς εἰς τέκνα καὶ ἀδελφοὺς φιλοστοργίας νόμος, καὶ τοῦ ζῆν ἀμείνων ἔστω ὁ λοιπὸν τοῖς εὐσεβέσιν ὁ θάνατος, « ἵνα κρείττονος ἀναστάσεως τύχωσι, » κατὰ τὸ γεγραμμένον. Ἰδοὺ τοίνυν ἅμα τῇ ἁγίᾳ συνόδῳ, τῇ κατὰ τὴν μεγάλην Ῥώμην συνειλεγμένῃ, προεδρεύοντος τοῦ ὁσιωτάτου καὶ θεοσεβεστάτου ἀδελφοῦ καὶ συλλειτουργοῦ ἡμῶν Κελεστίνου τοῦ ἐπισκόπου, καὶ τρίτῳ σοι τούτῳ διαμαρτυρόμεθα γράμματι, συμβουλεύοντες ἀποσχέσθαι μὲν τῶν οὕτω σκαιῶν καὶ διεστραμμένων δογμάτων, ἃ καὶ φρονεῖς καὶ διδάσκεις, ἀνθελέσθαι δὲ τὴν ὀρθὴν πίστιν, τὴν ταῖς Ἐκκλησίαις παραδοθεῖσαν ἐξ ἀρχῆς διὰ τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν, οἳ καὶ αὐτόπται καὶ ὑπηρέται τοῦ λόγου γεγόνασι. Καὶ εἰ μὴ τοῦτο δράσειεν ἡ σὴ εὐλάβεια, κατὰ τὴν ὁρισθεῖσαν προθεσμίαν ἐν τοῖς γράμμασι τοῦ μνημονευθέντος ὁσιωτάτου καὶ θεοσεβεστάτου ἀδελφοῦ καὶ συλλειτουργοῦ ἡμῶν τοῦ τῆς Ῥωμαίων Ἐκκλησίας ἐπισκόπου Κελεστίνου, γίνωσκε σαυτὸν οὐδένα κλῆρον ἔχοντα μεθ' ἡμῶν, οὐδὲ τόπον ἢ λόγον ἐν τοῖς ἱερεῦσι τοῦ Θεοῦ καὶ ἐπισκόποις. Οὐδὲ γὰρ ἐνδέχεται περιῖδεῖν ἡμᾶς Ἐκκλησίας οὕτω τεθορυβημένας, καὶ σκανδαλισθέντας λαοὺς, καὶ πίστιν ὀρθὴν ἀθετουμένην, καὶ διασπώμενα παρὰ σοῦ τὰ ποίμνια, τοῦ σώζειν ὀφείλοντος, εἴπερ ἦσθα καθ᾽ ἡμᾶς ὀρθῆς δόξης ἐραστὴς, τὴν τῶν ἁγίων Πατέρων ἰχνηλατῶν εὐσέβειαν. "Απασι δὲ τοῖς παρὰ σῆς εὐλαβείας κεχωρισμένοις διὰ τὴν πίστιν, ἢ καθαιρεθεῖσι λαϊκοῖς τε καὶ κληρικοῖς, κοινωνικοὶ πάντες ἐσμέν. Οὐ γὰρ ἐστι δίκαιον τοὺς ὀρθὰ φρονεῖν ἐγνωκότας σαῖς ἀδικεῖσθαι ψήφοις, ὅτι οἱ Η καλῶς ποιοῦντες ἀντειρήκασι. Τοῦτο γὰρ αὐτὸ καταμεμήνυκας ἐν τῇ ἐπιστολῇ τῇ γραφείσῃ παρὰ σοῦ πρὸς τὸν τῆς μεγάλης Ῥώμης ἁγιώτατον καὶ συνεπίσκοπον ἡμῶν Κελεστίνον. Οὐκ ἀρκέσει δὲ τῇ σῇ εὐλαβείᾳ τὸ συνομολογῆσαι μόνον τὸ τῆς πίστεως σύμβολον, τὸ ἐκτεθὲν κατὰ καιροὺς ἐν ἁγίῳ Πνεύματι παρὰ τῆς ἁγίας καὶ μεγάλης συνόδου, τῆς κατὰ καιροὺς συναχθείσης ἐν τῇ Νικαέων. Νενόηκας γὰρ καὶ ἡρμήνευσας οὐκ ὀρθῶς αὐτὸ, διεστραμμένως δὲ μᾶλλον, κἂν ὁμολογῆς τῇ φωνῇ τὴν λέξιν. Ἀλλὰ γὰρ ἀκόλουθον ἐγγράφως καὶ ἐνωμότως ὁμολογῆσαι, ὅτι καὶ ἀναθεματίζεις μὲν τὰ μιαρὰ σαυτοῦ καὶ βέβηλα δόγματα· φρονήσεις δὲ καὶ διδάξεις, ἃ καὶ ἡμεῖς πάντες, οἵ τε κατὰ τὴν Ἑσπέραν καὶ τὴν Ἑῴαν ἐπίσκοποι, καὶ διδάσκαλοι, καὶ λαῶν ἡγούμενοι. Συνέθετο δὲ καὶ ἡ κατὰ τὴν 'Ῥώμην ἁγία σύνοδος, καὶ ἡμεῖς ἅπαντες, ὡς ὀρθῶς ἐχούσαις καὶ ἀνεπιλήπτως, ταῖς γραφείσαις ἐπιστολαῖς πρὸς τὴν σὴν εὐλάβειαν παρὰ τῆς ᾿Αλεξανδρέων Ἐκκλησίας. Ὑπετάξαμεν δὲ τούτοις ἡμῶν τοῖς γράμμασιν, ἄ τε δεῖ φρονεῖν καὶ διδάσκειν, καὶ ὧν ἀπέχεσθαι προσήκει. Αὕτη γὰρ τῆς καθολικῆς καὶ ἀποστολικῆς Ἐκκλησίας ἡ πίστις, ᾗ συναινοῦσιν ἅπαντες, οἴτε κατὰ τὴν Ἑσπέραν, καὶ τὴν Ἑῴαν ὀρθόδοξοι ἐπίσκοποι. Πιστεύομεν εἰς ἕνα Θεὸν, Πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν· καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, γεννηθέντα ἐκ τοῦ Πατρὸς, τοῦτ᾽ ἔστιν, ἐχ τῆς οὐσίας τοῦ Πατρός· Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί· δι' οὗ τὰ πάντα ἐγένετο ἱ, τὰ τε ἐν τῷ οὐρανῷ, καὶ τὰ ἐν τῇ γῇ· τὸν δι' ἡμᾶς τοὺς ἀνθρώπους, καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, καὶ σαρκωθέντα, καὶ ἐνανθρωπήσαντα· παθόντα καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ· ἀνελθόντα εἰς τοὺς οὐρανοὺς, ἐρχόμενον κρῖναι ζῶντας καὶ νεκρούς· καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον. Τοὺς δὲ λέγοντας· Ἦν ποτε, ὅτε οὐκ ἦν, καὶ πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας τινὸς ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, καὶ τρεπτὸν ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, τούτους ἀναθεματίζει ἡ καθολικὴ καὶ ἀποστολικὴ Ἐκκλησία. » Ἑπόμενοι δὲ πανταχοῦ ταῖς τῶν ἁγίων Πατέρων όμολογίαις, αϊ πεποίηνται, λαλοῦντος ἐν αὐτοῖς τοῦ ἁγίου Πνεύματος, καὶ τὸν τῶν ἐν αὐτοῖς ἐννοιῶν ἰχνηλατοῦντες σκοπὸν, καὶ βασιλικὴν ὥσπερ ἐρχόμενοι τρίβον, φαμὲν ὅτι αὐτὸς ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ὁ ἐξ αὐτῆς γεννηθεὶς τῆς οὐσίας τοῦ Πατρὸς, ὁ ἐκ Θεοῦ ἀληθινοῦ Θεὸς ἀληθινὸς, τὸ φῶς τὸ ἐκ φωτὸς, ὁ δι' οὗ τὰ πάντα ἐγένετο, τὰ τε ἐν τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ, τῆς ἡμετέρας ἕνεκα σωτηρίας κατελθών, καὶ καθεὶς ἑαυτὸν εἰς κένωσιν, ἐσαρκώθη τε καὶ ἐνηνθρώπησε, τοῦτ᾽ ἔστι, σάρκα λαβὼν ἐκ τῆς ἁγίας Παρθένου, καὶ ἰδίαν αὐτὴν ποιησάμενος ἐκ μήτρας, τὴν καθ᾽ ἡμᾶς ὑπέμεινε γέννησιν, καὶ προῆλθεν ἄνθρωπος ἐκ γυναικὸς, οὐχ ὅπερ ἦν ἀποβεβληκὼς, ἀλλ᾿ εἰ καὶ γέγονεν ἐν προσλήψει σαρκὸς καὶ αἵματος, καὶ οὕτω μεμενηκὼς ὅπερ ἦν, Θεὸς δηλονότι φύσει καὶ ἀληθείᾳ. Οὔτε δὲ τὴν σάρκα φαμὲν εἰς θεότητος τραπῆναι φύσιν, οὔτε μὴν σαρκὸς εἰς φύσιν τὴν ἀπόρῥητον Θεοῦ Λόγου παραχθῆναι ἡ φύσιν· ἄτρεπτος γάρ ἐστι καὶ ἀναλλοίωτος παντελῶς μὲν ὁ αὐτὸς ἀεὶ ὧν κατὰ τὰς Γραφάς. Ὁρώμενος δὲ καὶ βρέφος ἐν σπαργάνοις μένων 1 ἔτι, καὶ ἐν κόλποις τῆς τεκούσης Παρθένου, πᾶσαν ἐπλήρου τὴν κτίσιν, ὡς Θεὸς, καὶ σύνεδρος ἦν τῷ γεγεννηκότι. Τὸ γὰρ θεῖον, ἀποσόν τέ ἐστι καὶ ἀμέγεθες, καὶ περιορισμὸν οὐκ ἀνέχεται. Ἡνῶσθαί γε μὴν σαρκὶ καθ' ὑπόστασιν ὁμολογοῦντες τὸν Λόγον, ἕνα προσκυνοῦμεν Υἱὸν καὶ Κύριον Ἰησοῦν Χριστὸν, οὔτε ἀνὰ μέρος τιθέντες καὶ διορίζοντες ἄνθρωπονκαὶ Θεὸν, οὔτε - συνημμένους · μᾶλλον ἀλλήλοις τῇ τῆς ἀξίας καὶ αὐθεντίας ἐνότητι (καινοφωνία γὰρ τοῦτο, καὶ ἕτερον οὐδὲν), οὔτε μὴν Χριστὸν ἰδικῶς ὀνομάζοντες τὸν ἐκ Θεοῦ Λόγον, καὶ ὁμοίως ἰδικῶς Χριστὸν ἕτερον, τὸν ἐκ γυναικός· ἀλλ᾽ ἕνα μόνον εἰδότες Χριστὸν, τὸν ἐκ Θεοῦ Πατρὸς Λόγον μετὰ τῆς ἰδίας σαρκός. Τότε γὰρ ἀνθρωπίνως κέχρισται μεθ᾽ ἡμῶν, καίτοι τοῖς ἀξίοις τοῦ λαβεῖν τὸ Πνεῦμα διδοὺς αὐτὸς, καὶ οὐκ ἐκ μέτρου, καθά φησιν ὁ μακάριος εὐαγγελιστής Ἰωάννης. Ἀλλ᾽ οὐδ᾽ ἐκεῖνό φαμεν, ὅτι κατώκησεν ὁ ἐκ Θεοῦ Λόγος, ὡς ἐν ἀνθρώπῳ κοινῷ, τῷ ἐκ τῆς ἁγίας Παρθένου γεγεννημένῳ· ἵνα μὴ θεοφόρος ἄνθρωπος νοοῖτο Χριστός. Εἰ γὰρ καὶ ἐσκήνωσεν ἐν ἡμῖν ὁ Λόγος, εἴρηται δὲ καὶ ἐν Χριστῷ κατοικῆσαι πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς· ἀλλ᾽ οὖν ἐννοοῦμεν, ὅτι γενόμενος σάρξ, οὐχ ὥσπερ ἐν τοῖς ἁγίοις κατοικῆσαι λέγεται, κατὰ τὸν ἴσον καὶ ἐν αὐτῷ τρόπον γενέσθαι διοριζόμεθα τὴν κατοίκησιν. ᾿Αλλ᾽ ἑνωθεὶς κατὰ φύσιν, καὶ οὐκ εἰς σάρκα τραπεὶς, τοιαύτην ἐποιήσατο τὴν κατοίκη - σιν, ἣν ἂν ἔχειν λέγοιτο καὶ ἡ τοῦ ἀνθρώπου ψυχή πρὸς τὸ ἴδιον ἑαυτῆς σῶμα. Εἷς οὖν ἄρα Χριστὸς καὶ Υἱὸς καὶ Κύριος, οὐχ ὡς συνάφειαν ἁπλῶς τὴν ὡς Θεὸν, ἑνότητι τῆς ἀξίας, ἤγουν αὐθεντίας, ἔχοντος ἀνθρώπου πρὸς Θεόν. Οὐ γὰρ ἑνοῖ τὰς φύσεις ἡ ἰσοτιμία· καὶ γοῦν Πέτρος τε καὶ Ἰωάννης, ἰσότιμοι μὲν ἀλλήλοις, καθὸ καὶ ἀπόστολοι καὶ ἅγιοι μαθηταί· πλὴν οὐχ εἷς οἱ δύο. Οὔτε μὴν κατὰ παράθεσιν τὸν τῆς συναφείας νοοῦμεν τρόπον· οὐκ ἀπόχρη γὰρ τοῦτο πρὸς ἕνωσιν φυσικήν· οὔτε μὴν ὡς κατὰ μέθεξιν σχετικὴν, ὡς καὶ ἡμεῖς κολλώμενοι τῷ Κυρίῳ, κατὰ τὸ γεγραμμένον, ἓν πνεῦμα ἐσμεν πρὸς αὐτόν· μᾶλλον δὲ τὸ τῆς συναφείας ὄνομα παραιτούμεθα, ὡς οὐκ ἔχον ἱκανῶς σημῆναι τὴν ἕνωσιν. ᾿Αλλ᾽ οὐδὲ Θεὸν ἢ Δεσπότην τοῦ Χριστοῦ τὸν ἐκ Θεοῦ Πατρὸς Λόγον ὀνομάζομεν· ἵνα μὴ πάλιν ἀναφανδὸν τέμνωμεν εἰς δύο τὸν ἕνα Χριστὸν, τὸν Υἱὸν καὶ Κύριον, καὶ δυσφημίας ἐγκλήματι πετ ριπέσωμεν, Θεὸν ἑαυτοῦ καὶ δεσπότην ποιοῦντες αὐτόν. Ἑνωθεὶς γὰρ, ὡς ἤδη προείπομεν, ὁ τοῦ Θεοῦ Λόγος σαρκὶ καθ' ὑπόστασιν, Θεὸς μὲν ἐστι τῶν ὅλων, δεσπόζει δὲ τοῦ παντός· οὔτε δὲ αὐτὸς ἑαυτοῦ δοῦλός ἐστιν, οὔτε δεσπότης. Εὔηθες γὰρ, μᾶλλον δὲ ἤδη καὶ δυσσεβὲς, τὸ οὕτω φρονεῖν καὶ λέγειν. Ἔφη μὲν γὰρ Θεὸν ἑαυτοῦ τὸν Πατέρα καίτοι Θεὸς ὢν φύσει, καὶ ἐκ τῆς οὐσίας αὐτοῦ. Ἀλλ᾿ οὐκ ἠγνοήκαμεν ὅτι μετὰ τοῦ μεῖναι Θεὸς, καὶ ἄνθρωπος γέγονεν ὑπὸ Θεῷ, κατά γε τὸν πρέποντα νόμον τῇ τῆς ἀνθρωπότητος φύσει. Αὐτὸς δὲ ἑαυτοῦ πῶς ἂν γένοιτο Θεὸς ἢ δεσπότης; Οὐκοῦν, ὡς ἄνθρωπος, καὶ ὅσον ἦκεν εἴς γε τὸ πρέπον τοῖς τῆς κενώσεως μέ τροις, ὑπὸ Θεῷ μεθ᾽ ἡμῶν ἑαυτὸν εἶναί φησιν. Οὕτω γέγονε καὶ ὑπὸ νόμον, καίτοι λαλήσας αὐτὸς τὸν νόμον, καὶ νομοθέτης ὑπάρχων, ὡς Θεός. Παραιτούμεθα δὲ λέγειν ἐπὶ Χριστοῦ· Διὰ τὸν φοροῦντα, τὸν φορούμενον σέβω· διὰ τὸν ἀόρατον προσκυνῶ τὸν ὀρώμενον. Φρικτὸν δὲ πρὸς τούτῳ κἀκεῖνο εἰπεῖν· Ὁ ληφθεὶς τῷ λαβόντι συγχρηματίζει Θεός. Ὁ γὰρ ταῦτα λέγων διατέμνει πάλιν εἰς δύο Χριστοὺς, καὶ ἄνθρωπον ἴστησιν ἀνὰ μέρος ἰδικῶς, καὶ Θεὸν ὁμοίως. ᾿Αρνεῖται γὰρ ὁμολογουμένως τὴν ἕνωσιν, καθ᾿ ἣν οὐχ ὡς ἕτερος ἐν ἑτέρῳ συμπροσκυ νεῖταί τις, οὔτε μὴν συγχρηματίζει Θεός · ἀλλ' εἷς νοεῖται Χριστὸς Ἰησοῦς, Υἱὸς μονογενής, μιᾷ προσκυνήσει τιμώμενος μετὰ τῆς ἰδίας σαρκός. Ὁμολογοῦμεν δὲ ὅτι αὐτὸς ὁ ἐκ Θεοῦ Πατρὸς γεννηθεὶς Υἱὸς, καὶ Θεὸς μονογενὴς, καίτοι κατὰ φύσιν ἰδίαν ὑπάρχων ἀπαθής, σαρκὶ πέπονθεν ὑπὲρ ἡμῶν, κατὰ τὰς Γραφὰς, καὶ ἦν τῷ σταυρωθέντι σώματι τὰ τῆς ἰδίας σαρκὸς ἀπαθῶς οἰκειούμενος πάθη· χάριτι δὲ Θεοῦ καὶ ὑπὲρ παντὸς ἐγεύσατο θανάτου, διδοὺς αὐτῷ τὸ ἴδιον σῶμα, καίτοι κατὰ φύσιν ὑπάρχων ζωή, καὶ αὐτὸς ὧν ἡ ἀνάστασις. Ἵνα γὰρ ἀῤῥήτῳ δυνάμει πατήσας τὸν θάνατον, ὡς ἔν γε δὴ πρώτῃ τῇ ἰδίᾳ σαρκὶ, γένηται πρωτότοκος ἐκ νεκρῶν, καὶ ἀπαρχὴ τῶν κεκοιμημένων· ὁδοποιήσῃ τε τῇ τοῦ ἀνθρώπου φύσει τὴν εἰς ἀφθαρσίαν ἀναδρομὴν χάριτι Θεοῦ, καθάπερ ἔφημεν ἀρτίως, ὑπὲρ παντὸς ἐγεύσατο θάνατον· τριήμερος δὲ ἀνεβίω σκυλεύσας τὸν ἅδην. Ὥστε κἂν λέγηται δι᾿ ἀνθρώπου γενέσθαι ἡ ἀνάστασις τῶν νεκρῶν, ἀλλὰ νοοῦμεν ἄνθρωπον τὸν ἐκ Θεοῦ γεγονότα Λόγον · καὶ λελύσθαι δι᾿ αὐτοῦ τοῦ θανάτου τὸ κράτος · ἥξει δὲ κατὰ καιροὺς, ὡς εἷς Υἱὸς καὶ Κύριος, ἐν τῇ δόξῃ τοῦ Πατρὸς, ἵνα κρίνῃ τὴν οἰκουμέ- α νην ἐν δικαιοσύνῃ, καθὰ γέγραπται. ᾿Αναγκαίως δὲ κἀκεῖνο προσθήσομεν· καταγγέλη λοντες γὰρ τὸν κατὰ σάρκα θάνατον τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, τοῦτ᾽ ἔστιν, Ἰησοῦ Χριστοῦ, τὴν τε ἐκ νεκρῶν ἀναβίωσιν, καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν ὁμολογοῦντες, τὴν ἀναίμακτον ἐν ταῖς Ἐκκλησίαις τελοῦμεν θυσίαν η·ο. πρόσιμέν τε οὕτω ταῖς μυστικαῖς εὐλογίαις καὶ ἁγιαζόμεθα, μέτοχοι γενόμενοι τῆς τε ἁγίας σαρκὸς, καὶ τοῦ τιμίου αἵματος τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Καὶ οὐχ ὡς σάρκα κοινὴν δεχόμενοι, μὴ γένοιτο · οὔτε μὴν ὡς ἀνδρὸς ἡγιασμέ νου, καὶ συναφθέντος τῷ Λόγῳ κατὰ τὴν ἑνότητα τῆς ἀξίας, ἤγουν ὡς θείαν ἐνοίκησιν ἐσχηκότος· ἀλλ' ὡς ζωοποιὸν ἀληθῶς, καὶ ἰδίαν αὐτοῦ τοῦ Λόγου. Ζωὴ γὰρ ἂν κατὰ φύσιν ὡς Θεὸς, ἐπειδὴ γέγονεν ἓν πρὸς τὴν ἑαυτοῦ σάρκα, ζωοποιὸν ἀπέφηνεν αὐτήν. Ὥστε κἂν λέγῃ πρὸς ἡμᾶς· « Ἀμὴν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα· » οὐχ ὡς ἀνθρώπου τῶν Ρ καθ᾿ ἡμᾶς ἑνὸς, καὶ αὐτὴν εἶναι λογιούμεθα (πῶς γὰρ ἡ ἀνθρώπου σάρξ ζωοποιὸς ἔσται, κατὰ φύσιν τὴν ἑαυτῆς), ἀλλ' ὡς ἰδίαν ἀληθῶς γενομένην τοῦ δι᾽ ἡμᾶς καὶ Υἱοῦ καὶ ἀνθρώπου γεγονότος τε καὶ χρηματίσαντος. ( φύσιν Θεὸς ὢν γέγονε σάρξ, ἤγουν ἄνθρωπος ἐμψυ Τὰς δὲ γε ἐν τοῖς Εὐαγγελίοις τοῦ Σωτῆρος ἡμῶν· φωνὰς οὔτε ὑποστάσεσι δυσὶν, οὔτε μὴν προσώποις καταμερίζομεν· οὐδὲ γάρ ἐστι διπλοῦς ὁ εἷς καὶ μόνος Χριστὸς, κἂν ἐκ δύο νοῆται, καὶ διαφόρων. πραγμάτων, εἰς ἑνότητα τὴν ἀμέριστον συνενηνεγμέ νος, καθάπερ ἀμέλει καὶ ἄνθρωπος ἐκ ψυχῆς νοεῖται καὶ σώματος, καὶ οὐ διπλοῦς μᾶλλον, ἀλλ᾽ εἷς ἐξ. ἀμφοῖν. ᾿Αλλὰ τὰς γε ἀνθρωπίνας, καὶ πρός γε τούτῳ τὰς θεϊκὰς, παρ' ἑνὸς εἰρῆσθαι, διακεισόμεθα φρο νοῦντες ὀρθῶς. Ὅταν μὲν γὰρ θεοπρεπῶς λέγῃ περὶ ἑαυτοῦ· « Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα· καὶ, · Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν·· τὴν θείαν αὐτ τοῦ καὶ ἀπόῤῥητον ἐννοοῦμεν φύσιν, καθ᾽ ἣν καὶ ἕν ἐστι πρὸς τὸν ἑαυτοῦ Πατέρα διὰ τὴν ταυτότητα τῆς οὐσίας, εἰκών τε καὶ χαρακτήρ, καὶ ἀπαύγασμα τῆς δόξης αὐτοῦ. Ὅταν δὲ τὸ τῆς ἀνθρωπότητος μέτρον. οὐκ ἀτιμάζων, τοῖς Ἰουδαίοις προσλαλῇ· « Νῦν δὲ με ζητεῖτε ἀποκτεῖναι ἄνθρωπον, ὃς τὴν ἀλήθειαν. ὑμῖν λελάληκα · · πάλιν οὐδὲν ἦττον, αὐτὸν τὸν ἐν ἰσότητί τε καὶ ὁμοιότητι τοῦ Πατρὸς Θεὸν Λόγον, καὶ ἐκ τῶν τῆς ἀνθρωπότητος αὐτοῦ μέτρων, ἐπιγινώσκομεν. Εἰ γὰρ ἐστιν ἀναγκαῖον τὸ πιστεύειν, ὅτι κατὰ χωμένος ψυχῇ λογικῇ· ποῖον ἂν ἔχοι λόγον τὸ ἐπαισχύνεσθαί τινα ταῖς παρ᾿ αὐτοῦ φωναῖς, εἰ γεγόνασιν ἀνθρωποπρεπῶς; Εἰ γὰρ παραιτοῖτο τοὺς ἀνθρώπῳ πρέποντας λόγους, τίς ὁ ἀναγκάσας γενέσθαι καθ' ἡμᾶς ἄνθρωπον; ῾Ὁ δὲ καθεὶς ἑαυτὸν δι᾽ ἡμᾶς εἰς ἑκούσιον κένωσιν, διὰ ποίαν αἰτίαν παραιτοῖτ᾽ ἂν τοὺς τῇ κενώσει πρέποντας λόγους; Ἑνὶ τοιγαροῦν προσώπῳ τὰς ἐν τοῖς Εὐαγγελίοις πάσας ἀναθετέον φωνάς· ὑποστάσει μιᾷ, τῇ τοῦ Λόγου σεσαρκωμένῃ. Κύριος γὰρ Ἰησοῦς Χριστὸς εἶς, κατὰ τὰς Γραφάς. Εἰ δὲ δὴ καλοῖτο καὶ ἀπόστολος καὶ ἀρχιερεὺς τῆς ὁμολογίας ἡμῶν, ὡς ἱερουργῶν τῷ Θεῷ καὶ Πατρὶ τὴν πρὸς ἡμῶν αὐτῷ τε καὶ δι᾿ αὐτοῦ τῷ Θεῷ καὶ Πατρὶ προσκομιζομένην τῆς πίστεως ὁμολογίαν, καὶ μὴν καὶ εἰς τὸ ἅγιον Πνεῦμα· πάλιν αὐτὸν εἶναί φαμεν τὸν ἐκ Θεοῦ κατὰ φύσιν Υἱὸν μονογενῆ. Καὶ οὐκ ἀνθρώπῳ προσνέμομεν παρ' αὐτὸν ἑτέρῳ τὸ τε τῆς ἱερωσύνης ὄνομα, καὶ αὐτὸ δὲ χρῆμα 4· γέγονε γὰρ μεσίτης Θεοῦ καὶ ἀνθρώπων, καὶ διαλλακτὴς εἰς εἰρήνην, ἑαυτὸν ἀναθεὶς εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρί. Τοιγάρτοι καὶ ἔφασκε· « Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας· σῶμα δὲ κατηρτίσω μοι. Ολοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. Τότε εἶπον· Ἰδοὺ ἤκω. Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, τοῦ ποιῆσαι τὸ θέλημά σου, ὁ Θεός. » Προσκεκόμικε γὰρ ὑπὲρ ἡμῶν εἰς ὀσμὴν εὐωδίας τὸ ἴδιον σῶμα, καὶ οὐχ ὑπὲρ ἑαυτοῦ. Ποίας γὰρ ἐδεήθη προσφορᾶς ἢ θυσίας ὑπὲρ ἑαυτοῦ, κρείττων ἁπάσης ὑπάρχων ἁμαρτίας ὡς Θεός; Εἰ γὰρ πάντες ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, καθὸ γεγόναμεν ἡμεῖς ἕτοιμοι πρὸς παραφορὰν, καὶ κατηῤρώστησεν ἡ ἀνθρώπου φύσις τὴν ἁμαρτίαν · αὐτὸς δὲ οὐχ οὕτω, καὶ ἡττώμεθα διὰ τοῦτο τῆς δόξης αὐτοῦ · πῶς ἂν εἴη λοιπὸν ἀμφίβολον, ὅτι τέθυται δι᾽ ἡμᾶς καὶ ὑπὲρ ἡμῶν ὁ ᾿Αμνὸς ὁ ἀληθινός; Καὶ τὸ λέγειν δὲ, ὅτι προσκεκόμικεν ἑαυτὸν ὑπέρ γε ἑαυτοῦ καὶ ἡμῶν, ἀμοιρήσειεν ἂν οὐδαμῶς τῶν εἰς δυσσέβειαν ἐγκλημάτων. Πεπλημμέληκε γὰρ κατ᾿ οὐδένα τρόπον, οὔτε μὴν ἐποίησεν ἁμαρτίαν. Ποίας · οὖν ἐδεήθη προσφορᾶς, ἁμαρτίας οὐκ οὔσης, ἐφ᾿ ἧπερ ἂν γένοιτο καὶ μάλα εἰκότως; Ὅταν δὲ λέγῃ περὶ τοῦ Πνεύματος· « Ἐκεῖνος ἐμὲ δοξάσει· · νοοῦντες ὀρθῶς, οὐχ ὡς δόξης ἐπιδεᾶ τῆς παρ' ἑτέρου φαμὲν τὸν ἕνα Χριστὸν καὶ Υἱὸν τὴν παρὰ τοῦ ἁγίου Πνεύματος δόξαν ἑλεῖν· ὅτι μηδὲ κρεῖττον αὐτοῦ, καὶ ὑπὲρ αὐτὸν τὸ Πνεῦμα αὐτοῦ. Ἐπειδὴ δὲ εἰς ἔνδειξιν τῆς ἑαυτοῦ θεότητος ἐκέχρητο τῷ ἁγίῳ Πνεύματι», πρὸς μεγαλουργίαν, δεδοξάσθαι παρ' αὐτοῦ φησιν, ὥσπερ ἂν εἰ καί τις λέγοι τῶν καθ' ἡμᾶς, περὶ τῆς ἐνούσης ἰσχύος αὐτῷ τυχὸν ἤγουν ἐπιστήμης τῆς ἐφ᾿ ὁτῳοῦν, ὅτι Δοξάσουσί με. Εἰ γὰρ καὶ ἔστιν ἐν ὑποστάσει τὸ Πνεῦμα ἰδικῇ, καὶ δὴ καὶ νοεῖται καθ' ἑαυτὸ, καθὸ Πνεῦμά ἐστι, καὶ οὐχ Υἱός· ἀλλ᾽ οὖν ἐστιν οὐκ ἀλλότριον αὐτοῦ · Πνεῦμα γὰρ ἀληθείας ὠνόμασται, καὶ ἔστι Χριστὸς ἡ ἀλήθεια· καὶ προχεῖται παρ᾿ αὐτοῦ, καθάπερ ἀμέλει καὶ ἐκ τοῦ Θεοῦ καὶ Πατρός· Ἐνεργῆσαν τοιγαροῦν τὸ Πνεῦμα καὶ διὰ χειρὸς τῶν ἁγίων ἀποστόλων τὰ παράδοξα μετὰ τὸ ἀνελθεῖν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν εἰς τὸν οὐρανὸν, ἐδόξασεν αὐτόν. Ἐπιστεύθη γὰρ, ὅτι Θεὸς κατὰ φύσιν ἐστὶ, πάλιν αὐτὸς ἐνεργῶν διὰ τοῦ ἰδίου Πνεύματος. Διὰ τοῦτο καὶ ἔφασκεν. Ὅτι ἐκ τοῦ ἐμοῦ λήψεται, καὶ ἀναγγελεῖ ὑμῖν. Καὶ οὗ τί ποὺ φαμεν, ὡς ἐκ μετοχῆς τὸ Πνεῦμά ἐστι σοφόν τε καὶ δυνατόν· παντέλειον γὰρ καὶ ἀπροσδεές ἐστι παντὸς ἀγαθοῦ. Ἐπειδὴ δὲ τῆς τοῦ Πα· τρὸς δυνάμεως καὶ σοφίας, τοῦτ᾽ ἔστι τοῦ Υἱοῦ, Πνεῦμα ἐστιν, αὐτόχρημά ἐστι σοφία καὶ δύναμις. Καὶ ἐπειδὴ Θεὸν ἑνωθέντα σαρκὶ καθ' ὑπόστασιν η ἁγία Παρθένος ἐκτέτοκε σαρκικῶς, ταύτῃ τοι καὶ Θεοτόκον εἶναί φαμεν αὐτὴν, οὐχ ὡς τῆς τοῦ Λόγου φύσεως τὴν τῆς ὑπάρξεως ἀρχὴν ἐχούσης ἀπὸ σαρκός· ὧν γὰρ ἐν ἀρχῇ, καὶ Θεὸς ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν· · καὶ αὐτός ἐστι τῶν αἰώ προσώπου. » Ταύτης γὰρ ἕνεκα τῆς αἰτίας, φαμέν, νων ὁ ποιητής, συναΐδιος τῷ Πατρὶ, καὶ τῶν ὅλων. δημιουργός· ἀλλ᾽, ὡς ἤδη προείπομεν, ἐπειδὴ καθ' ὑπόστασιν ἑνώσας ἑαυτῷ τὸ ἀνθρώπινον, καὶ ἐκ μήτρας αὐτῆς γέννησιν ὑπέμεινε σαρκικήν· οὐχ ὡς δεηθεὶς ἀναγκαίως, ἤτοι διὰ τὴν ἰδίαν φύσιν, τῆς ἐν χρόνῳ καὶ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς γεννήσεως - ἀλλ᾽ ἵνα καὶ αὐτὴν τῆς ὑπάρξεως ἡμῶν εὐλογήσῃ τὴν ἀρχὴν · καὶ τεκούσης γυναικὸς αὐτὸν ἑνωθέντα σαρκὶ, παύσηται λοιπὸν ἡ κατὰ παντὸς τοῦ γένους ἀρὰ πέμπουσα πρὸς θάνατον τὰ ἐκ γῆς ἡμῶν σώ-. ματα, καὶ τὸ, « Ἐν λύπαις τέξῃ τέκνα, » δι' αὐτοῦ καταργούμενον, ἀληθὲς ἀποφήνῃ τὸ διὰ τῆς τοῦ προφήτου φωνῆς· « Κατέπιεν ὁ θάνατος ἰσχύσας · · καὶ πάλιν · « Αφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς αὐτὸν οἰκονομικῶς, καὶ αὐτὸν εὐλογῆσαι τὸν γάμον, καὶ ἀπελθεῖν κεκλημένον ἐν Κανᾷ τῆς Γαλιλαίας ὁμοῦ τοῖς ἁγίοις ἀποστόλοις. Ταῦτα φρονεῖν δεδιδάγμεθα παρὰ τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν, καὶ πάσης δὲ τῆς θεοπνεύστου Γραφῆς, καὶ ἐκ τῆς τῶν μακαρίων Πατέρων ἀληθοῦς ὁμολογίας. Τούτοις ἅπασι καὶ τὴν σὴν εὐλάβειαν συναινέσαι χρὴ, καὶ συνθέσθαι δίχα δόλου ἱ παντός. "Α δὲ ἐστιν ἀναγκαῖον, ἀναθεματίσαι τὴν σὴν εὐλάβειαν, ὑποτέτακται τῇδε ἡμῶν τῇ ἐπιστολῇ. Α΄. Εἴ τις οὐχ ὁμολογεῖ Θεὸν εἶναι κατὰ ἀλήθειαν, τὸν Ἐμμανουὴλ, καὶ διὰ τοῦτο Θεοτόκον τὴν ἁγίαν, Παρθένον ( γεγέννηκε γὰρ σαρκικῶς σάρκα γεγονότα τὸν ἐκ Θεοῦ Λόγον), ἀνάθεμα ἔστω. Β΄. Εἴ τις οὐχ ὁμολογεῖ, σαρκὶ καθ' ὑπόστασιν ἡνῶσθαι τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἕνα τε εἶναι, Χριστὸν μετὰ τῆς ἰδίας σαρκὸς, τὸν αὐτὸν δηλονότε Θεὸν ὁμοῦ καὶ ἄνθρωπον, ἀνάθεμα ἔστω. Γ΄. Εἴ τις ἐπὶ τοῦ ἑνὸς Χριστοῦ διαιρεῖ τὰς ὑπο - στάσεις μετὰ τὴν ἕνωσιν, μόνῃ συνάπτων αὐτὰς συναφείᾳ τῇ κατὰ τὴν ἀξίαν, ἤγουν αὐθεντίᾳ ἢ δυναστείᾳ, καὶ οὐχὶ δὴ μᾶλλον συνόδῳ τῇ καθ᾽ ἕνωσιν φυσικὴν, ἀνάθεμα ἔστω. Δ΄. Εἴ τις προσώποις δυσὶν, ἤγουν ὑποστάσεσι, τὰς τε ἐν τοῖς εὐαγγελικοῖς καὶ ἀποστολικοῖς Συγγράμμασι διανέμει φωνὰς, ἢ ἐπὶ Χριστῷ παρὰ τῶν ἁγίων λεγομένας, ἢ παρ' αὐτοῦ περὶ ἑαυτοῦ · καὶ τὰς μὲν ὡς ἀνθρώπῳ παρὰ τὸν ἐκ Θεοῦ Λόγον ἰδικῶς νοουμένῳ προσάπτει, τὰς δὲ ὡς θεοπρεπεῖς μόνῳ τῷ ἐκ Θεοῦ Πατρὸς Λόγῳ, ἀνάθεμα ἔστω. Ε΄. Εἴ τις τολμᾷ λέγειν, θεοφόρον ἄνθρωπον τὸν Χριστὸν, καὶ οὐχὶ δὴ μᾶλλον Θεὸν εἶναι κατὰ ἀλήθειαν, ὡς Υἱὸν ἕνα καὶ φύσει, καθὸ γέγονε σάρξ ὁ Λόγος, καὶ κεκοινώνηκε παραπλησίως ἡμῖν αἵματος καὶ σαρκὸς, ἀνάθεμα ἔστω. Τ΄. Εἴ τις τολμα λέγειν, Θὲὸν ἢ Δεσπότην εἶναι τοῦ Χριστοῦ τὸν ἐκ Θεοῦ Πατρὸς Λόγον, καὶ οὐχὶ δὴ μᾶλλον τὸν αὐτὸν ὁμολογεῖ Θεὸν ὁμοῦ τε καὶ ἄνθρωπον, ὡς γεγονότος σαρκὸς τοῦ Λόγου, κατὰ τὰς Γραφὰς, ἀνάθεμα ἔστω. Ζ΄. Εἴ τις φησιν, ὡς ἄνθρωπον ἐνηργῆσθαι παρὰ τοῦ Θεοῦ Λόγου τὸν Ἰησοῦν, καὶ τὴν τοῦ Μονογενοῦς εὐδοξίαν η περιῆφθαι, ὡς ἕτερον παρ᾿ αὐτὸν ὑπάρχοντα ἀνάθεμα ἔστω. Η΄. Εἴ τις τολμήσει 5 λέγειν τὸν ἀναληφθέντα ἄνθρωπον συμπροσκυνεῖσθαι δεῖν τῷ Θεῷ Λόγῳ, καὶ συνδοξάζεσθαι, καὶ συγχρηματίζειν Θεὸν 2, ὡς ἕτερον ἐν ἑτέρῳ (τὸ γὰρ, σὺν, ἀεὶ προστιθέμενον, τοῦτο νοεῖν ἀναγκάζει), καὶ οὐχὶ δὴ μᾶλλον μιᾷ προσκυνήσει τιμᾷ τὸν Ἐμμανουὴλ, καὶ μίαν αὐτῷ τὴν δοξολογίαν ἀναπέμπει, καθὸ γέγονε σάρξ ὁ Λόγος, ἀνάθεμα ἔστω. Θ΄. Εἴ τίς φησι τὸν ἕνα Κύριον Ἰησοῦν Χριστὸν δεδοξάσθαι παρὰ τοῦ Πνεύματος ὡς ἀλλοτρίᾳ δυνάμει τῇ δι᾿ αὐτοῦ χρώμενον, καὶ παρ' αὐτοῦ λαβόντα τὸ ἐνεργεῖν δύνασθαι κατὰ πνευμάτων ἀκαθάρτων, καὶ τὸ πληροῦν εἰς ἀνθρώπους τὰς θεοσημείας, καὶ οὐχὶ δὴ μᾶλλον ἴδιον αὐτοῦ τὸ Πνεῦμά φησι, δι' οὗ καὶ ἐνήργηκε τὰς θεοσημείας, ἀνάθεμα ἔστω. Ι. ᾿Αρχιερέα καὶ ἀπόστολον τῆς ὁμολογίας ἡμῶν γεγενῆσθαι Χριστὸν ἡ θεία λέγει Γραφή, προσκεκομικέναι ὑπὲρ ἡμῶν ἑαυτὸν εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρί. Εἴ τις τοίνυν ἀρχιερέα καὶ ἀπόστολον ἡμῶν γεγενῆσθαί φησιν, οὐκ αὐτὸν τὸν ἐκ Θεοῦ Λόγον, ὅτε γέγονε σάρξ καὶ καθ' ἡμᾶς ἄνθρωπος, ἀλλ' ὡς ἕτερον παρ᾿ αὐτὸν ἰδικῶς ἄνθρωπον ἐκ γυν ναικός ἢ εἴ τις λέγει, καὶ ὑπὲρ ἑαυτοῦ προσενεγκεῖν αὐτὸν τὴν προσφορὰν, καὶ οὐχὶ δὴ μᾶλλον ὑπὲρ μόνων ἡμῶν (οὐ γὰρ ἂν ἐδεήθη προσφορᾶς ὁ μὴ εἰδὼς ἁμαρτίαν), ἀνάθεμα ἔστω. ΙΑ΄. Εἴ τις οὐχ ὁμολογεῖ τὴν τοῦ Κυρίου σάρκα ζωοποιὸν εἶναι, καὶ ἰδίαν αὐτοῦ τοῦ ἐκ Θεοῦ Πατρὸς Λόγου, ἀλλ' ὡς ἑτέρου τινὸς παρ᾿ αὐτὸν, συνημμένου μὲν αὐτῷ κατὰ τὴν ἀξίαν, ἤγουν, ὡς μόνην θείαν ἐνοίκησιν· ἐσχηκότος · καὶ οὐχὶ δὴ μᾶλλον ζωοποιὸν, ὡς ἔφημεν, ὅτι γέγονεν ἰδία τοῦ Λόγου τοῦ τὰ πάντα ζωογονεῖν ἰσχύοντος, ἀνάθεμα ἔστω. ΙΒ΄. Εἴ τις οὐχ ὁμολογεῖ τὸν τοῦ Θεοῦ Λόγον παθόντα σαρκὶ, καὶ ἐσταυρωμένον σαρκὶ, καὶ θανάτου γευσάμενον σαρκὶ, γεγονότα τε πρωτότοκον ἐκ τῶν νεκρῶν, καθὸ ζωή τέ ἐστι καὶ ζωοποιὸς ὡς Θεὸς ἀνάθεμα ἔστω.
Tǭ eulabestatǭ kai theophilestatǭ sylleitourgǭ Nestoriǭ, Kyrillos kai hē synelthousa synodos en Alexandreią ek tēs Aigyptiakēs dioikēseōs en Kyriǭ chairein. Tou Sōtēros hēmōn legontos enargōs; « Ho philōn patera ē mētera hyper eme, ouk esti mou axios; kai ho philōn huion ē thygatera hyper eme, ouk esti mou axios ; ; ti pathōmen hēmeis, hoi para tēs sēs eulabeias apaitoumenoi, to hyperagapan se tou pantōn hēmōn Sōtēros Christou? Tis hēmas en hēmerą kriseōs onēsai dynēsetai, ē poian eurēsomen apologian, siōpēn houtō timēsantes tēn makran, epi tais para sou genomenais kat᾿ autou dysphēmiais? Kai ei men sauton hēdikeis monon, ta toiauta phronōn kai didaskōn, hēttōn an ēn hē phrontis; epeidē de pasan eskandalisas Ekklēsian, kai zymēn haireseōs aēthous kai xenēs embeblēkas tois laois; kai ouchi tois ekeise monon e, alla gar kai tois apantachou (periēnechthē tōn sōn exēgēseōn ta biblia) ; poios eti tōn par' hēmin siōpēs hi arkesei logos, ē pōs ouk anankē memnēsthai tou Christou legontos; « Mē nomisēte, monois. hoti ēlthon balein epi tēn gēn eirēnēn, alla machairan; Ēlthon gar dichasai anthrōpon kata tou patros autou, kai thygatera kata tēs mētros autēs? Pisteōs gar adikoumenēs, errhetō men, hōs heōlos kai episphalēs, hē pros goneas aidōs; ēremeitō de kai ho tēs eis tekna kai adelphous philostorgias nomos, kai tou zēn ameinōn estō ho loipon tois eusebesin ho thanatos, « hina kreittonos anastaseōs tychōsi, » kata to gegrammenon. Idou toinyn hama tę̄ hagią synodǭ, tę̄ kata tēn megalēn Rhōmēn syneilegmenę̄, proedreuontos tou hosiōtatou kai theosebestatou adelphou kai sylleitourgou hēmōn Kelestinou tou episkopou, kai tritǭ soi toutǭ diamartyrometha grammati, symbouleuontes aposchesthai men tōn houtō skaiōn kai diestrammenōn dogmatōn, ha kai phroneis kai didaskeis, anthelesthai de tēn orthēn pistin, tēn tais Ekklēsiais paradotheisan ex archēs dia tōn hagiōn apostolōn kai euangelistōn, hoi kai autoptai kai hypēretai tou logou gegonasi. Kai ei mē touto draseien hē sē eulabeia, kata tēn horistheisan prothesmian en tois grammasi tou mnēmoneuthentos hosiōtatou kai theosebestatou adelphou kai sylleitourgou hēmōn tou tēs Rhōmaiōn Ekklēsias episkopou Kelestinou, ginōske sauton oudena klēron echonta meth' hēmōn, oude topon ē logon en tois hiereusi tou Theou kai episkopois. Oude gar endechetai periidein hēmas Ekklēsias houtō tethorybēmenas, kai skandalisthentas laous, kai pistin orthēn athetoumenēn, kai diaspōmena para sou ta poimnia, tou sōzein opheilontos, eiper ēstha kath᾽ hēmas orthēs doxēs erastēs, tēn tōn hagiōn Paterōn ichnēlatōn eusebeian. "Apasi de tois para sēs eulabeias kechōrismenois dia tēn pistin, ē kathairetheisi laïkois te kai klērikois, koinōnikoi pantes esmen. Ou gar esti dikaion tous ortha phronein egnōkotas sais adikeisthai psēphois, hoti hoi Ē kalōs poiountes anteirēkasi. Touto gar auto katamemēnykas en tę̄ epistolę̄ tę̄ grapheisę̄ para sou pros ton tēs megalēs Rhōmēs hagiōtaton kai synepiskopon hēmōn Kelestinon. Ouk arkesei de tę̄ sę̄ eulabeią to synomologēsai monon to tēs pisteōs symbolon, to ektethen kata kairous en hagiǭ Pneumati para tēs hagias kai megalēs synodou, tēs kata kairous synachtheisēs en tę̄ Nikaeōn. Nenoēkas gar kai hērmēneusas ouk orthōs auto, diestrammenōs de mallon, kan homologēs tę̄ phōnę̄ tēn lexin. Alla gar akolouthon engraphōs kai enōmotōs homologēsai, hoti kai anathematizeis men ta miara sautou kai bebēla dogmata; phronēseis de kai didaxeis, ha kai hēmeis pantes, hoi te kata tēn Hesperan kai tēn Heǭan episkopoi, kai didaskaloi, kai laōn hēgoumenoi. Synetheto de kai hē kata tēn 'Rhōmēn hagia synodos, kai hēmeis hapantes, hōs orthōs echousais kai anepilēptōs, tais grapheisais epistolais pros tēn sēn eulabeian para tēs ᾿Alexandreōn Ekklēsias. Hypetaxamen de toutois hēmōn tois grammasin, a te dei phronein kai didaskein, kai hōn apechesthai prosēkei. Hautē gar tēs katholikēs kai apostolikēs Ekklēsias hē pistis, hę̄ synainousin hapantes, oite kata tēn Hesperan, kai tēn Heǭan orthodoxoi episkopoi. Pisteuomen eis hena Theon, Patera pantokratora, pantōn horatōn te kai aoratōn poiētēn; kai eis hena Kyrion Iēsoun Christon, ton Huion tou Theou ton monogenē, gennēthenta ek tou Patros, tout᾽ estin, ech tēs ousias tou Patros; Theon ek Theou, phōs ek phōtos, Theon alēthinon ek Theou alēthinou; gennēthenta, ou poiēthenta, homoousion tǭ Patri; di' hou ta panta egeneto hi, ta te en tǭ ouranǭ, kai ta en tę̄ gę̄; ton di' hēmas tous anthrōpous, kai dia tēn hēmeteran sōtērian katelthonta, kai sarkōthenta, kai enanthrōpēsanta; pathonta kai anastanta tę̄ tritę̄ hēmerą; anelthonta eis tous ouranous, erchomenon krinai zōntas kai nekrous; kai eis to Pneuma to hagion. Tous de legontas; Ēn pote, hote ouk ēn, kai prin gennēthēnai ouk ēn, kai hoti ex ouk ontōn egeneto, ē ex heteras tinos hypostaseōs ē ousias phaskontas einai, kai trepton ē alloiōton ton Huion tou Theou, toutous anathematizei hē katholikē kai apostolikē Ekklēsia. » Hepomenoi de pantachou tais tōn hagiōn Paterōn omologiais, aï pepoiēntai, lalountos en autois tou hagiou Pneumatos, kai ton tōn en autois ennoiōn ichnēlatountes skopon, kai basilikēn hōsper erchomenoi tribon, phamen hoti autos ho monogenēs tou Theou Logos, ho ex autēs gennētheis tēs ousias tou Patros, ho ek Theou alēthinou Theos alēthinos, to phōs to ek phōtos, ho di' hou ta panta egeneto, ta te en tǭ ouranǭ kai ta en tę̄ gę̄, tēs hēmeteras heneka sōtērias katelthōn, kai katheis heauton eis kenōsin, esarkōthē te kai enēnthrōpēse, tout᾽ esti, sarka labōn ek tēs hagias Parthenou, kai idian autēn poiēsamenos ek mētras, tēn kath᾽ hēmas hypemeine gennēsin, kai proēlthen anthrōpos ek gynaikos, ouch hoper ēn apobeblēkōs, all᾿ ei kai gegonen en proslēpsei sarkos kai haimatos, kai houtō memenēkōs hoper ēn, Theos dēlonoti physei kai alētheią. Oute de tēn sarka phamen eis theotētos trapēnai physin, oute mēn sarkos eis physin tēn aporrhēton Theou Logou parachthēnai hē physin; atreptos gar esti kai analloiōtos pantelōs men ho autos aei hōn kata tas Graphas. Horōmenos de kai brephos en sparganois menōn 1 eti, kai en kolpois tēs tekousēs Parthenou, pasan eplērou tēn ktisin, hōs Theos, kai synedros ēn tǭ gegennēkoti. To gar theion, aposon te esti kai amegethes, kai periorismon ouk anechetai. Hēnōsthai ge mēn sarki kath' hypostasin homologountes ton Logon, hena proskynoumen Huion kai Kyrion Iēsoun Christon, oute ana meros tithentes kai diorizontes anthrōponkai Theon, oute - synēmmenous ; mallon allēlois tę̄ tēs axias kai authentias enotēti (kainophōnia gar touto, kai heteron ouden), oute mēn Christon idikōs onomazontes ton ek Theou Logon, kai homoiōs idikōs Christon heteron, ton ek gynaikos; all᾽ hena monon eidotes Christon, ton ek Theou Patros Logon meta tēs idias sarkos. Tote gar anthrōpinōs kechristai meth᾽ hēmōn, kaitoi tois axiois tou labein to Pneuma didous autos, kai ouk ek metrou, katha phēsin ho makarios euangelistēs Iōannēs. All᾽ oud᾽ ekeino phamen, hoti katōkēsen ho ek Theou Logos, hōs en anthrōpǭ koinǭ, tǭ ek tēs hagias Parthenou gegennēmenǭ; hina mē theophoros anthrōpos nooito Christos. Ei gar kai eskēnōsen en hēmin ho Logos, eirētai de kai en Christǭ katoikēsai pan to plērōma tēs theotētos sōmatikōs; all᾽ oun ennooumen, hoti genomenos sarx, ouch hōsper en tois hagiois katoikēsai legetai, kata ton ison kai en autǭ tropon genesthai diorizometha tēn katoikēsin. ᾿All᾽ henōtheis kata physin, kai ouk eis sarka trapeis, toiautēn epoiēsato tēn katoikē - sin, hēn an echein legoito kai hē tou anthrōpou psychē pros to idion heautēs sōma. Heis oun ara Christos kai Huios kai Kyrios, ouch hōs synapheian haplōs tēn hōs Theon, henotēti tēs axias, ēgoun authentias, echontos anthrōpou pros Theon. Ou gar henoi tas physeis hē isotimia; kai goun Petros te kai Iōannēs, isotimoi men allēlois, katho kai apostoloi kai hagioi mathētai; plēn ouch heis hoi dyo. Oute mēn kata parathesin ton tēs synapheias nooumen tropon; ouk apochrē gar touto pros henōsin physikēn; oute mēn hōs kata methexin schetikēn, hōs kai hēmeis kollōmenoi tǭ Kyriǭ, kata to gegrammenon, hen pneuma esmen pros auton; mallon de to tēs synapheias onoma paraitoumetha, hōs ouk echon hikanōs sēmēnai tēn henōsin. ᾿All᾽ oude Theon ē Despotēn tou Christou ton ek Theou Patros Logon onomazomen; hina mē palin anaphandon temnōmen eis dyo ton hena Christon, ton Huion kai Kyrion, kai dysphēmias enklēmati pet ripesōmen, Theon heautou kai despotēn poiountes auton. Henōtheis gar, hōs ēdē proeipomen, ho tou Theou Logos sarki kath' hypostasin, Theos men esti tōn holōn, despozei de tou pantos; oute de autos heautou doulos estin, oute despotēs. Euēthes gar, mallon de ēdē kai dyssebes, to houtō phronein kai legein. Ephē men gar Theon heautou ton Patera kaitoi Theos ōn physei, kai ek tēs ousias autou. All᾿ ouk ēgnoēkamen hoti meta tou meinai Theos, kai anthrōpos gegonen hypo Theǭ, kata ge ton preponta nomon tę̄ tēs anthrōpotētos physei. Autos de heautou pōs an genoito Theos ē despotēs? Oukoun, hōs anthrōpos, kai hoson ēken eis ge to prepon tois tēs kenōseōs me trois, hypo Theǭ meth᾽ hēmōn heauton einai phēsin. Houtō gegone kai hypo nomon, kaitoi lalēsas autos ton nomon, kai nomothetēs hyparchōn, hōs Theos. Paraitoumetha de legein epi Christou; Dia ton phorounta, ton phoroumenon sebō; dia ton aoraton proskynō ton orōmenon. Phrikton de pros toutǭ kakeino eipein; Ho lēphtheis tǭ labonti synchrēmatizei Theos. Ho gar tauta legōn diatemnei palin eis dyo Christous, kai anthrōpon istēsin ana meros idikōs, kai Theon homoiōs. ᾿Arneitai gar homologoumenōs tēn henōsin, kath᾿ hēn ouch hōs heteros en heterǭ symprosky neitai tis, oute mēn synchrēmatizei Theos ; all' heis noeitai Christos Iēsous, Huios monogenēs, mią proskynēsei timōmenos meta tēs idias sarkos. Homologoumen de hoti autos ho ek Theou Patros gennētheis Huios, kai Theos monogenēs, kaitoi kata physin idian hyparchōn apathēs, sarki peponthen hyper hēmōn, kata tas Graphas, kai ēn tǭ staurōthenti sōmati ta tēs idias sarkos apathōs oikeioumenos pathē; chariti de Theou kai hyper pantos egeusato thanatou, didous autǭ to idion sōma, kaitoi kata physin hyparchōn zōē, kai autos hōn hē anastasis. Hina gar arrhētǭ dynamei patēsas ton thanaton, hōs en ge dē prōtę̄ tę̄ idią sarki, genētai prōtotokos ek nekrōn, kai aparchē tōn kekoimēmenōn; hodopoiēsę̄ te tę̄ tou anthrōpou physei tēn eis aphtharsian anadromēn chariti Theou, kathaper ephēmen artiōs, hyper pantos egeusato thanaton; triēmeros de anebiō skyleusas ton hadēn. Hōste kan legētai di᾿ anthrōpou genesthai hē anastasis tōn nekrōn, alla nooumen anthrōpon ton ek Theou gegonota Logon ; kai lelysthai di᾿ autou tou thanatou to kratos ; hēxei de kata kairous, hōs heis Huios kai Kyrios, en tę̄ doxę̄ tou Patros, hina krinę̄ tēn oikoume- a nēn en dikaiosynę̄, katha gegraptai. ᾿Anankaiōs de kakeino prosthēsomen; katangelē lontes gar ton kata sarka thanaton tou monogenous Huiou tou Theou, tout᾽ estin, Iēsou Christou, tēn te ek nekrōn anabiōsin, kai tēn eis ouranous analēpsin homologountes, tēn anaimakton en tais Ekklēsiais teloumen thysian ē;o. prosimen te houtō tais mystikais eulogiais kai hagiazometha, metochoi genomenoi tēs te hagias sarkos, kai tou timiou haimatos tou pantōn hēmōn Sōtēros Christou. Kai ouch hōs sarka koinēn dechomenoi, mē genoito ; oute mēn hōs andros hēgiasme nou, kai synaphthentos tǭ Logǭ kata tēn henotēta tēs axias, ēgoun hōs theian enoikēsin eschēkotos; all' hōs zōopoion alēthōs, kai idian autou tou Logou. Zōē gar an kata physin hōs Theos, epeidē gegonen hen pros tēn heautou sarka, zōopoion apephēnen autēn. Hōste kan legę̄ pros hēmas; « Amēn, amēn legō hymin, ean mē phagēte tēn sarka tou Huiou tou anthrōpou, kai piēte autou to haima; » ouch hōs anthrōpou tōn R kath᾿ hēmas henos, kai autēn einai logioumetha (pōs gar hē anthrōpou sarx zōopoios estai, kata physin tēn heautēs), all' hōs idian alēthōs genomenēn tou di᾽ hēmas kai Huiou kai anthrōpou gegonotos te kai chrēmatisantos. ( physin Theos ōn gegone sarx, ēgoun anthrōpos empsy Tas de ge en tois Euangeliois tou Sōtēros hēmōn; phōnas oute hypostasesi dysin, oute mēn prosōpois katamerizomen; oude gar esti diplous ho heis kai monos Christos, kan ek dyo noētai, kai diaphorōn. pragmatōn, eis henotēta tēn ameriston synenēnegme nos, kathaper amelei kai anthrōpos ek psychēs noeitai kai sōmatos, kai ou diplous mallon, all᾽ heis ex. amphoin. ᾿Alla tas ge anthrōpinas, kai pros ge toutǭ tas theïkas, par' henos eirēsthai, diakeisometha phro nountes orthōs. Hotan men gar theoprepōs legę̄ peri heautou; « Ho heōrakōs eme, heōrake ton Patera; kai, ; Egō kai ho Patēr hen esmen;; tēn theian aut tou kai aporrhēton ennooumen physin, kath᾽ hēn kai hen esti pros ton heautou Patera dia tēn tautotēta tēs ousias, eikōn te kai charaktēr, kai apaugasma tēs doxēs autou. Hotan de to tēs anthrōpotētos metron. ouk atimazōn, tois Ioudaiois proslalę̄; « Nyn de me zēteite apokteinai anthrōpon, hos tēn alētheian. hymin lelalēka ; ; palin ouden ētton, auton ton en isotēti te kai homoiotēti tou Patros Theon Logon, kai ek tōn tēs anthrōpotētos autou metrōn, epiginōskomen. Ei gar estin anankaion to pisteuein, hoti kata chōmenos psychę̄ logikę̄; poion an echoi logon to epaischynesthai tina tais par᾿ autou phōnais, ei gegonasin anthrōpoprepōs? Ei gar paraitoito tous anthrōpǭ prepontas logous, tis ho anankasas genesthai kath' hēmas anthrōpon? ῾Ho de katheis heauton di᾽ hēmas eis hekousion kenōsin, dia poian aitian paraitoit᾽ an tous tę̄ kenōsei prepontas logous? Heni toigaroun prosōpǭ tas en tois Euangeliois pasas anatheteon phōnas; hypostasei mią, tę̄ tou Logou sesarkōmenę̄. Kyrios gar Iēsous Christos eis, kata tas Graphas. Ei de dē kaloito kai apostolos kai archiereus tēs homologias hēmōn, hōs hierourgōn tǭ Theǭ kai Patri tēn pros hēmōn autǭ te kai di᾿ autou tǭ Theǭ kai Patri proskomizomenēn tēs pisteōs homologian, kai mēn kai eis to hagion Pneuma; palin auton einai phamen ton ek Theou kata physin Huion monogenē. Kai ouk anthrōpǭ prosnemomen par' auton heterǭ to te tēs hierōsynēs onoma, kai auto de chrēma 4; gegone gar mesitēs Theou kai anthrōpōn, kai diallaktēs eis eirēnēn, heauton anatheis eis osmēn euōdias tǭ Theǭ kai Patri. Toigartoi kai ephaske; « Thysian kai prosphoran ouk ēthelēsas; sōma de katērtisō moi. Olokautōmata kai peri hamartias ouk eudokēsas. Tote eipon; Idou ēkō. En kephalidi bibliou gegraptai peri emou, tou poiēsai to thelēma sou, ho Theos. » Proskekomike gar hyper hēmōn eis osmēn euōdias to idion sōma, kai ouch hyper heautou. Poias gar edeēthē prosphoras ē thysias hyper heautou, kreittōn hapasēs hyparchōn hamartias hōs Theos? Ei gar pantes hēmarton, kai hysterountai tēs doxēs tou Theou, katho gegonamen hēmeis hetoimoi pros paraphoran, kai katērrōstēsen hē anthrōpou physis tēn hamartian ; autos de ouch houtō, kai hēttōmetha dia touto tēs doxēs autou ; pōs an eiē loipon amphibolon, hoti tethytai di᾽ hēmas kai hyper hēmōn ho ᾿Amnos ho alēthinos? Kai to legein de, hoti proskekomiken heauton hyper ge heautou kai hēmōn, amoirēseien an oudamōs tōn eis dyssebeian enklēmatōn. Peplēmmelēke gar kat᾿ oudena tropon, oute mēn epoiēsen hamartian. Poias ; oun edeēthē prosphoras, hamartias ouk ousēs, eph᾿ hēper an genoito kai mala eikotōs? Hotan de legę̄ peri tou Pneumatos; « Ekeinos eme doxasei; ; noountes orthōs, ouch hōs doxēs epidea tēs par' heterou phamen ton hena Christon kai Huion tēn para tou hagiou Pneumatos doxan helein; hoti mēde kreitton autou, kai hyper auton to Pneuma autou. Epeidē de eis endeixin tēs heautou theotētos ekechrēto tǭ hagiǭ Pneumati», pros megalourgian, dedoxasthai par' autou phēsin, hōsper an ei kai tis legoi tōn kath' hēmas, peri tēs enousēs ischyos autǭ tychon ēgoun epistēmēs tēs eph᾿ hotǭoun, hoti Doxasousi me. Ei gar kai estin en hypostasei to Pneuma idikę̄, kai dē kai noeitai kath' heauto, katho Pneuma esti, kai ouch Huios; all᾽ oun estin ouk allotrion autou ; Pneuma gar alētheias ōnomastai, kai esti Christos hē alētheia; kai procheitai par᾿ autou, kathaper amelei kai ek tou Theou kai Patros; Energēsan toigaroun to Pneuma kai dia cheiros tōn hagiōn apostolōn ta paradoxa meta to anelthein ton Kyrion hēmōn Iēsoun Christon eis ton ouranon, edoxasen auton. Episteuthē gar, hoti Theos kata physin esti, palin autos energōn dia tou idiou Pneumatos. Dia touto kai ephasken. Hoti ek tou emou lēpsetai, kai anangelei hymin. Kai hou ti pou phamen, hōs ek metochēs to Pneuma esti sophon te kai dynaton; panteleion gar kai aprosdees esti pantos agathou. Epeidē de tēs tou Pa; tros dynameōs kai sophias, tout᾽ esti tou Huiou, Pneuma estin, autochrēma esti sophia kai dynamis. Kai epeidē Theon henōthenta sarki kath' hypostasin ē hagia Parthenos ektetoke sarkikōs, tautę̄ toi kai Theotokon einai phamen autēn, ouch hōs tēs tou Logou physeōs tēn tēs hyparxeōs archēn echousēs apo sarkos; hōn gar en archę̄, kai Theos ēn ho Logos, kai ho Logos ēn pros ton Theon; ; kai autos esti tōn aiō prosōpou. » Tautēs gar heneka tēs aitias, phamen, nōn ho poiētēs, synaïdios tǭ Patri, kai tōn holōn. dēmiourgos; all᾽, hōs ēdē proeipomen, epeidē kath' hypostasin henōsas heautǭ to anthrōpinon, kai ek mētras autēs gennēsin hypemeine sarkikēn; ouch hōs deētheis anankaiōs, ētoi dia tēn idian physin, tēs en chronǭ kai en eschatois tou aiōnos kairois gennēseōs - all᾽ hina kai autēn tēs hyparxeōs hēmōn eulogēsę̄ tēn archēn ; kai tekousēs gynaikos auton henōthenta sarki, pausētai loipon hē kata pantos tou genous ara pempousa pros thanaton ta ek gēs hēmōn sō-. mata, kai to, « En lypais texę̄ tekna, » di' autou katargoumenon, alēthes apophēnę̄ to dia tēs tou prophētou phōnēs; « Katepien ho thanatos ischysas ; ; kai palin ; « Apheilen ho Theos pan dakryon apo pantos auton oikonomikōs, kai auton eulogēsai ton gamon, kai apelthein keklēmenon en Kaną tēs Galilaias homou tois hagiois apostolois. Tauta phronein dedidagmetha para tōn hagiōn apostolōn kai euangelistōn, kai pasēs de tēs theopneustou Graphēs, kai ek tēs tōn makariōn Paterōn alēthous homologias. Toutois hapasi kai tēn sēn eulabeian synainesai chrē, kai synthesthai dicha dolou hi pantos. "A de estin anankaion, anathematisai tēn sēn eulabeian, hypotetaktai tę̄de hēmōn tę̄ epistolę̄. A΄. Ei tis ouch homologei Theon einai kata alētheian, ton Emmanouēl, kai dia touto Theotokon tēn hagian, Parthenon ( gegennēke gar sarkikōs sarka gegonota ton ek Theou Logon), anathema estō. B΄. Ei tis ouch homologei, sarki kath' hypostasin hēnōsthai ton ek Theou Patros Logon, hena te einai, Christon meta tēs idias sarkos, ton auton dēlonote Theon homou kai anthrōpon, anathema estō. G΄. Ei tis epi tou henos Christou diairei tas hypo - staseis meta tēn henōsin, monę̄ synaptōn autas synapheią tę̄ kata tēn axian, ēgoun authentią ē dynasteią, kai ouchi dē mallon synodǭ tę̄ kath᾽ henōsin physikēn, anathema estō. D΄. Ei tis prosōpois dysin, ēgoun hypostasesi, tas te en tois euangelikois kai apostolikois Syngrammasi dianemei phōnas, ē epi Christǭ para tōn hagiōn legomenas, ē par' autou peri heautou ; kai tas men hōs anthrōpǭ para ton ek Theou Logon idikōs nooumenǭ prosaptei, tas de hōs theoprepeis monǭ tǭ ek Theou Patros Logǭ, anathema estō. E΄. Ei tis tolmą legein, theophoron anthrōpon ton Christon, kai ouchi dē mallon Theon einai kata alētheian, hōs Huion hena kai physei, katho gegone sarx ho Logos, kai kekoinōnēke paraplēsiōs hēmin haimatos kai sarkos, anathema estō. T΄. Ei tis tolma legein, Theon ē Despotēn einai tou Christou ton ek Theou Patros Logon, kai ouchi dē mallon ton auton homologei Theon homou te kai anthrōpon, hōs gegonotos sarkos tou Logou, kata tas Graphas, anathema estō. Z΄. Ei tis phēsin, hōs anthrōpon enērgēsthai para tou Theou Logou ton Iēsoun, kai tēn tou Monogenous eudoxian ē periēphthai, hōs heteron par᾿ auton hyparchonta anathema estō. Ē΄. Ei tis tolmēsei 5 legein ton analēphthenta anthrōpon symproskyneisthai dein tǭ Theǭ Logǭ, kai syndoxazesthai, kai synchrēmatizein Theon 2, hōs heteron en heterǭ (to gar, syn, aei prostithemenon, touto noein anankazei), kai ouchi dē mallon mią proskynēsei timą ton Emmanouēl, kai mian autǭ tēn doxologian anapempei, katho gegone sarx ho Logos, anathema estō. Th΄. Ei tis phēsi ton hena Kyrion Iēsoun Christon dedoxasthai para tou Pneumatos hōs allotrią dynamei tę̄ di᾿ autou chrōmenon, kai par' autou labonta to energein dynasthai kata pneumatōn akathartōn, kai to plēroun eis anthrōpous tas theosēmeias, kai ouchi dē mallon idion autou to Pneuma phēsi, di' hou kai enērgēke tas theosēmeias, anathema estō. I. ᾿Archierea kai apostolon tēs homologias hēmōn gegenēsthai Christon hē theia legei Graphē, proskekomikenai hyper hēmōn heauton eis osmēn euōdias tǭ Theǭ kai Patri. Ei tis toinyn archierea kai apostolon hēmōn gegenēsthai phēsin, ouk auton ton ek Theou Logon, hote gegone sarx kai kath' hēmas anthrōpos, all' hōs heteron par᾿ auton idikōs anthrōpon ek gyn naikos ē ei tis legei, kai hyper heautou prosenenkein auton tēn prosphoran, kai ouchi dē mallon hyper monōn hēmōn (ou gar an edeēthē prosphoras ho mē eidōs hamartian), anathema estō. IA΄. Ei tis ouch homologei tēn tou Kyriou sarka zōopoion einai, kai idian autou tou ek Theou Patros Logou, all' hōs heterou tinos par᾿ auton, synēmmenou men autǭ kata tēn axian, ēgoun, hōs monēn theian enoikēsin; eschēkotos ; kai ouchi dē mallon zōopoion, hōs ephēmen, hoti gegonen idia tou Logou tou ta panta zōogonein ischyontos, anathema estō. IB΄. Ei tis ouch homologei ton tou Theou Logon pathonta sarki, kai estaurōmenon sarki, kai thanatou geusamenon sarki, gegonota te prōtotokon ek tōn nekrōn, katho zōē te esti kai zōopoios hōs Theos anathema estō.
To the most reverent and most God-beloved fellow minister Nestorius, Cyril and the synod assembled in Alexandria from the diocese of Egypt: greeting in the Lord.
Since our Saviour says plainly, “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me,” what is to become of us, from whom your Reverence demands that we love you more than Christ, the Saviour of us all? Who will be able to help us on the day of judgement, or what defence shall we find, if we have honoured so long a silence about the blasphemies you have uttered against him? If you were wronging only yourself by thinking and teaching such things, the concern would be less. But since you have scandalized the whole church and thrown the leaven of an unaccustomed and foreign heresy among the people, and not only among those there but among those everywhere (for the books of your expositions have been carried about), what account of silence will any longer suffice for us? Or how is it not necessary to remember Christ, who says, “Do not think that I came to bring peace on the earth, but a sword. For I came to set a man against his father, and a daughter against her mother”? For when the faith is being wronged, let reverence for parents go, as stale and unsafe; let the law of affection for children and brothers fall silent; and let death be better than life for the pious from now on, “so that they may obtain a better resurrection,” as it is written.
See, then: together with the holy synod assembled in great Rome under the presidency of our most holy and most God-fearing brother and fellow minister, bishop Celestine, we solemnly charge you by this third letter too, advising you to keep away from the crooked and perverse doctrines that you both hold and teach, and to choose instead the right faith, handed down to the churches from the beginning through the holy apostles and evangelists, who were “eyewitnesses and ministers of the word.” And if your Reverence does not do this within the time fixed in the letter of our brother and fellow minister mentioned above, the most holy and most God-fearing Celestine, bishop of the church of the Romans, know that you have no lot with us, nor place or standing among the priests and bishops of God. For we cannot overlook churches so troubled, people scandalized, the right faith set aside, and the flocks torn apart by you, who ought to keep them safe if you were, like us, a lover of right belief, following in the steps of the piety of the holy fathers. With all who have been separated or deposed by your Reverence because of the faith, whether laymen or clergy, we are all in communion. For it is not just that those who have resolved to think rightly should be wronged by your sentences because they did well in contradicting you. You yourself have disclosed this very thing in the letter you wrote to our most holy fellow bishop of great Rome, Celestine.
It will not be enough for your Reverence merely to confess with us the symbol of faith set out in its time in the Holy Spirit by the holy and great synod assembled in its time at Nicaea. For you have not understood and interpreted it rightly, but rather perversely, even if you confess its wording with your voice. You must also confess in writing and under oath that you anathematize your own foul and profane doctrines, and that you will think and teach what all of us think, the bishops, teachers, and leaders of the people of West and East. The holy synod of Rome and all of us have agreed that the letters written to your Reverence by the church of Alexandria are right and blameless. We have appended to this letter of ours what you must think and teach, and what you must keep away from. For this is the faith of the catholic and apostolic church, to which all the orthodox bishops of West and East agree:
“We believe in one God, the Father almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father, that is, of the substance of the Father; God from God, light from light, true God from true God; begotten, not made, consubstantial with the Father; through whom all things came to be, those in heaven and those on earth; who for us men and for our salvation came down, was made flesh, became man, suffered, and rose on the third day, ascended into the heavens, and is coming to judge the living and the dead; and in the Holy Spirit. But those who say, ‘There was once when he was not,’ and ‘Before he was begotten he was not,’ and that he came to be from nothing, or who say that the Son of God is of another hypostasis or substance, or changeable or alterable, these the catholic and apostolic church anathematizes.”
Following in all things the confessions of the holy fathers, which they made with the Holy Spirit speaking in them, tracing the aim of the thoughts in them, and going, as it were, along the royal road, we say that the only-begotten Word of God himself, who was begotten from the very substance of the Father, true God from true God, the light from the light, through whom all things came to be, those in heaven and those on earth, came down for our salvation, and, letting himself down into emptying, was made flesh and became man: that is, taking flesh from the holy Virgin and making it his own from the womb, he underwent a birth like ours and came forth a man from a woman, not having thrown off what he was, but, even though he came to be in the assumption of flesh and blood, remaining even so what he was, namely God in nature and in truth. We say neither that the flesh was changed into the nature of Godhead, nor that the ineffable nature of God the Word was turned into the nature of flesh; for he is unchangeable and wholly unalterable, always remaining the same, according to the Scriptures. While he was seen as a babe in swaddling clothes, and was still at the breast of the Virgin who bore him, he filled the whole creation as God and was enthroned with his begetter. For the divine is without quantity and without size and does not admit limitation.
Confessing that the Word was united to flesh according to hypostasis, we worship one Son and Lord Jesus Christ. We neither set apart and divide man and God, as though they were joined with each other by unity of dignity and authority (for this is a novelty of speech and nothing else), nor do we name the Word from God specially Christ, and likewise specially another Christ, the one from the woman; but we know only one Christ, the Word from God the Father with his own flesh. For then he was anointed humanly with us, although he himself gives the Spirit to those who are worthy to receive it, and not by measure, as the blessed evangelist John says. Nor do we say that the Word from God dwelt, as in an ordinary man, in the one born of the holy Virgin, lest Christ be thought a God-bearing man. For even though the Word “dwelt among us,” and it is said that in Christ “all the fullness of the Godhead dwells bodily,” yet we understand that, having become flesh, he is not said to dwell in him as he is said to dwell in the saints; we do not define the indwelling in him as being of the same kind. Rather, united by nature and not changed into flesh, he made such an indwelling as the soul of a man may be said to have in its own body.
There is, then, one Christ and Son and Lord; not as though a man had simply a conjunction with God, as God, by unity of dignity or authority; for equality of honour does not unite natures. Peter and John, for instance, are equal in honour to each other, as both apostles and holy disciples; yet the two are not one. Nor do we understand the manner of the conjunction as one of juxtaposition, for this is not enough for a natural union; nor as a relative participation, as we too, “cleaving to the Lord,” as it is written, “are one spirit” with him. Rather, we reject the term “conjunction” as unable to signify the union adequately. Nor do we call the Word from God the Father the God or Master of Christ, lest we again openly cut the one Christ, the Son and Lord, into two, and fall under the charge of blasphemy by making him God and Master of himself. For the Word of God, united, as we have already said, to flesh according to hypostasis, is God of all and is master of the universe; but he is neither servant nor master of himself. To think and say so is silly, or rather already impious. He did call the Father his God, though he is God by nature and from his substance. But we have not failed to see that, while remaining God, he also became man, under God, according to the law that befits the nature of humanity. But how could he himself become God or master of himself? So, as man, and as far as befits the measures of the emptying, he says that he is under God with us. So too he came under the law, though he himself spoke the law and is lawgiver, as God.
We refuse to say of Christ, “Because of the one who bears, I revere the one borne; because of the invisible, I worship the visible.” And it is dreadful besides to say this: “The one assumed is called God together with the one who assumed.” For whoever says this again cuts him into two Christs and sets a man apart by himself, and God likewise. He plainly denies the union, according to which one is not worshipped together with another, as one in another, nor called God together with another; but one Christ Jesus is understood, the only-begotten Son, honoured with one worship together with his own flesh.
We confess that the very Son who was begotten of God the Father, the only-begotten God, though he is impassible in his own nature, suffered in the flesh for us, according to the Scriptures, and was in the crucified body, impassibly making his own the sufferings of his own flesh. “By the grace of God he tasted death for everyone,” giving his own body to it, although by nature he is life and is himself the resurrection. For in order that, having trodden down death by ineffable power, first in his own flesh, he might become “the firstborn from the dead” and “the firstfruits of those who have fallen asleep,” and might make a way for human nature to return to incorruption, “by the grace of God,” as we said just now, “he tasted death for everyone”; and on the third day he came back to life, having despoiled Hades. So, even if it is said that “the resurrection of the dead came through a man,” we understand the man to be the Word from God who became man, and that through him the power of death has been undone; and he will come in due time, as one Son and Lord, in the glory of the Father, to judge the world in righteousness, as it is written.
We must add this too. Proclaiming the death according to the flesh of the only-begotten Son of God, that is, of Jesus Christ, and confessing his return to life from the dead and his ascension into heaven, we celebrate the unbloody sacrifice in the churches; and so we approach the mystical blessings and are sanctified, becoming partakers of the holy flesh and the precious blood of Christ, the Saviour of us all. And we receive it not as ordinary flesh, God forbid, nor as the flesh of a man sanctified and conjoined to the Word by unity of dignity, or as having a divine indwelling, but as truly life-giving and the Word's very own. For being life by nature as God, since he became one with his own flesh, he made it life-giving. So even if he says to us, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood,” we shall not reckon it to be the flesh of a man who is one of us (for how will the flesh of a man be life-giving by its own nature?), but as truly the own flesh of the one who for our sake became and was called the Son of Man.
The sayings of our Saviour in the Gospels we do not divide between two hypostases or persons. For the one and only Christ is not double, even if he is understood to be from two different realities brought together into an undivided unity; just as a man too is understood to be of soul and body, yet not double, but one from both. Thinking rightly, we shall hold that both the human sayings and the divine ones were spoken by one. When he speaks of himself in a manner befitting God, “Whoever has seen me has seen the Father,” and “I and the Father are one,” we understand his divine and ineffable nature, according to which he is one with his own Father through the identity of substance, his image and stamp and the radiance of his glory. But when, not despising the measure of his humanity, he says to the Jews, “But now you seek to kill me, a man who has told you the truth,” we no less recognize the very God the Word, who is in the equality and likeness of the Father, from the measures of his humanity too. For if it is necessary to believe that, being God by nature, he became flesh, that is, a man animated with a rational soul, what reason could anyone have to be ashamed of the sayings that came from him in a manner befitting a man? For if he refused words befitting a man, who compelled him to become man like us? And he who let himself down for us into a voluntary emptying, for what reason would he refuse the words befitting the emptying? All the sayings in the Gospels, therefore, must be ascribed to one person, to the one incarnate hypostasis of the Word. For there is one Lord Jesus Christ, according to the Scriptures.
And if he is called “apostle and high priest of our confession,” as offering in priestly service to God the Father the confession of faith brought by us to him, and through him to God the Father, and indeed to the Holy Spirit also, we say again that he is the Son only-begotten by nature from God. We do not assign the name and the reality of priesthood to a man other than him. For he became “mediator between God and men” and reconciler for peace, offering himself up “as a fragrant odour” to God the Father. So he said, “Sacrifice and offering you did not desire, but a body you prepared for me. In burnt offerings and sin offerings you took no pleasure. Then I said, ‘Behold, I have come; in the scroll of the book it is written of me, to do your will, O God.’” For he offered his own body as a fragrant odour for us, and not for himself. For what offering or sacrifice did he need for himself, being above all sin as God? For if “all have sinned and fall short of the glory of God,” inasmuch as we have become prone to going astray and human nature has fallen sick with sin, but he is not so, and therefore we fall short of his glory, how can it any longer be doubtful that the true Lamb was sacrificed because of us and for us? And to say that he offered himself both for himself and for us could in no way escape the charge of impiety. For he did no wrong in any way, nor did he commit sin. What offering, then, did he need, when there was no sin for which it might quite reasonably have been made?
When he says of the Spirit, “He will glorify me,” we understand rightly and do not say that the one Christ and Son took glory from the Holy Spirit as though in need of glory from another; for his Spirit is not better than he or above him. But since he used his Holy Spirit to display his own Godhead in mighty works, he says that he was glorified by him; just as one of us might say of the strength that is in him, perhaps, or of his skill in something, “They will glorify me.” For even though the Spirit exists in his own hypostasis and is understood by himself, as being Spirit and not Son, yet he is not foreign to him. For he is named the Spirit of truth, and Christ is the truth, and he is poured forth from him, just as he is from God the Father. So the Spirit, working wonders also through the hands of the holy apostles after our Lord Jesus Christ went up into heaven, glorified him. For it was believed that he is God by nature, since again he was himself working through his own Spirit. For this reason he also said, “He will take from what is mine and declare it to you.” And we certainly do not say that the Spirit is wise and powerful by participation; for he is all-perfect and in need of no good. But since he is the Spirit of the power and wisdom of the Father, that is, of the Son, he is wisdom and power itself.
And since the holy Virgin bore according to the flesh God united to flesh according to hypostasis, for this reason we say that she is Mother of God: not as though the nature of the Word had the beginning of its existence from the flesh, for “in the beginning was the Word, and the Word was God, and the Word was with God,” and he is the maker of the ages, co-eternal with the Father and creator of all things; but because, as we have already said, having united what is human to himself according to hypostasis, he underwent a birth according to the flesh from her womb: not as though he necessarily needed, for his own nature, a birth in time and in the last times of the age, but so that he might bless the very beginning of our existence, and so that, a woman having borne him united to flesh, the curse against the whole race, which sends our earthly bodies to death, might cease; and so that, “In pain you shall bear children” being abolished through him, he might show true the word spoken by the prophet, “Death prevailed and swallowed up,” and again, “God has taken away every tear from every face.” For this reason, we say, he by the dispensation himself also blessed marriage and went, when invited, to Cana of Galilee together with the holy apostles.
We have been taught to think these things by the holy apostles and evangelists, by all the divinely inspired Scripture, and by the true confession of the blessed fathers. Your Reverence too must agree with all of these and assent to them without any guile. What your Reverence must anathematize is appended to this letter of ours.
1. If anyone does not confess that Emmanuel is God in truth, and therefore that the holy Virgin is Mother of God (for she bore according to the flesh the Word from God made flesh), let him be anathema.
2. If anyone does not confess that the Word from God the Father was united to flesh according to hypostasis, and that Christ is one with his own flesh, that is, the same one God and man at once, let him be anathema.
3. If anyone in the one Christ divides the hypostases after the union, joining them only by a conjunction of dignity, that is, of authority or power, and not rather by a coming together in natural union, let him be anathema.
4. If anyone distributes between two persons or hypostases the sayings in the gospel and apostolic writings, whether spoken about Christ by the saints or by him about himself, and attaches some to a man understood specially apart from the Word from God, and others, as befitting God, to the Word from God the Father alone, let him be anathema.
5. If anyone dares to say that Christ is a God-bearing man, and not rather that he is God in truth, as the one Son, and Son by nature, inasmuch as the Word became flesh and shared in blood and flesh as we do, let him be anathema.
6. If anyone dares to say that the Word from God the Father is the God or Master of Christ, and does not rather confess the same one to be God and man at once, since the Word has become flesh according to the Scriptures, let him be anathema.
7. If anyone says that Jesus as a man was activated by God the Word, and that the glory of the Only-begotten was attached to him as to another existing apart from him, let him be anathema.
8. If anyone dares to say that the man assumed must be worshipped together with God the Word, glorified together with him, and called God together with him, as one in another (for the constantly added “together with” compels this meaning), and does not rather honour Emmanuel with one worship and send up to him one doxology, inasmuch as the Word has become flesh, let him be anathema.
9. If anyone says that the one Lord Jesus Christ was glorified by the Spirit, as making use of a power foreign to him that worked through him, and received from him the ability to act against unclean spirits and to perform divine signs among men, and does not rather say that the Spirit through whom he worked the divine signs is his own, let him be anathema.
10. The divine Scripture says that Christ became “high priest and apostle of our confession” and offered himself for us “as a fragrant odour” to God the Father. If anyone, then, says that it was not the very Word from God who became our high priest and apostle, when he became flesh and a man like us, but as it were another, a man from a woman, specially distinct from him; or if anyone says that he offered the sacrifice for himself too, and not rather for us alone (for the one who knew no sin would not have needed an offering), let him be anathema.
11. If anyone does not confess that the Lord's flesh is life-giving and the very own flesh of the Word from God the Father, but says it is the flesh of someone else besides him, conjoined to him by dignity, or as having only a divine indwelling; and does not rather confess it life-giving, as we have said, because it became the own flesh of the Word who is able to give life to all things, let him be anathema.
12. If anyone does not confess that the Word of God suffered in the flesh, was crucified in the flesh, tasted death in the flesh, and became the firstborn from the dead, inasmuch as he is life and life-giving as God, let him be anathema.
Chapter 18
18PG 77 77:123
Τοῦ αὐτοῦς Κυρίλλου ἐπιστολὴ γραφεῖσα πρὸς· τὸν κλῆρον καὶ τὸν λαὸν Κωνσταντινουπόλεως· ἐν ἡ γράφει, ὥστε μὴ προσέχειν αὐτοὺς τῇ δυσσεβεῖ διδασκαλίᾳ τοῦ αἰρετικοῦ Νεστορίου, μήτε μὴν κοινωνεῖν αὐτῷ, εἰ μένει λύκος ἀντὶ ποιμένος· ἀλλὰ μᾶλλον ἀνδρίζεσθαι ἐν Κυρίῳ, καὶ τὴν ἑαυτῶν πίστιν τηρεῖν ἀπαρακόμιστον, "Ετι τε γράφει καὶ κοινωνοὺς εἶναι τοὺς ἐκβληθέντας παρὰ Νεστορίου, ἀντειπόντας αὐτοῦ τῇ διδασκαλίᾳ. Τοῖς ἀγαπητοῖς καὶ ποθεινοτάτοις ἀδελφοῖς πρεσβυτέροις, διακόνοις, καὶ λαῷ Κωνσταντινουπόλεως, Κύριλλος ἐπίσκοπος, καὶ ἡ συνελθοῦσα σύνοδος ἐν ᾿Αλεξανδρείᾳ ἐκ τῆς Αἰγυπτιακῆς διοικήσεως, ἐν Κύρίῳ χαίρειν. Ὀψὲ μὲν, καὶ μόλις ἤλθομεν ἐφ' ὅπερ ἦν ἄμεινον ἐν ἀρχαῖς ἐλθεῖν, τὸ φροντίδα θέσθαι φαμὲν τῆς ἁπάντων ὑμῶν σωτηρίας, καὶ τοῦ μὴ χρῆναι παθεῖν τὸν ἐπὶ τῇ πίστει θόρυβον. Απολογούμεθα δὲ ταῖς ἁπάντων ὑμῶν διὰ τοῦτο λύπαις· διετελέσαμεν γὰρ οὐκ ἀδακρυτὶ τὸν παρωχηκότα καιρόν· προσεδοκῶμεν δὲ, ὅτι συμβουλαῖς καὶ παραινέσεσιν ἐκκλησιαστικαῖς, καὶ τοῖς παρὰ πάντων ὑμῶν ἐλέγχοις μεταστήσεται μὲν τῶν ἀπηχεστάτων ἑαυτοῦ δογμάτων ὁ εὐλαβέστατος ἐπίσκοπος Νεστόριος, τιμήσει δὲ μεθ' ἡμῶν τὴν πίστιν, τὴν παραδοθεῖσαν ταῖς Ἐκκλησίαις παρά τε τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν, καὶ παρὰ παντὸς ἱερατικοῦ τάγματος, καὶ ταῖς διὰ τῶν ἁγίων προφητῶν φωναῖς εἰς τὸ ἔχειν ὀρθῶς κατεσφραγισμένην. Ἐπειδὴ δὲ καὶ ἐξ ὧν παρ᾽ ὑμῖν ἐπ᾿ ἐκκλησίας λαλῶν οὐ παύεται, καὶ ἐκ τῶν ἐγγράφως ἐξηγήσεων αὐτοῦ πεπλανημένον εὑρίσκομεν, καὶ οὐ τὴν ταχίστην τῶν ἑαυτοῦ καινοτομιῶν, καὶ κατὰ τὴν μετρίως δυσσεβοῦντα περὶ τὴν πίστιν· λοιπὸν ἀναγκαίως ἤλθομεν ἐπὶ τὸ χρῆναι διὰ συνοδικοῦ γράμ ματος αὐτῷ διαμαρτύρασθαι, ὡς εἰ μὴ ἀπόσχοιτο ὁρισθεῖσαν προθεσμίαν παρὰ τοῦ ὁσιωτάτου καὶ θεοσεβεστάτου τῆς Ῥωμαίων Ἐκκλησίας ἐπισκόπου Κε λεστίνου, ἀναθεματίσει μὲν ἐγγράφως ἐκεῖνα, ἅπερ ἐντεθῆναι παρεσκεύασεν, αἳ καὶ παρ' ἡμῖν εἰσιν, ου δένα κοινωνίας ἔχει τόπον πρὸς τοὺς ἱερέας τοῦ Θεοῦ, ἀλλ᾽ ἔσται πάντων ἀλλότριος. εἴρηκέ τε παρ' ὑμῖν, καὶ βίβλοις ἐνέθηκεν, ἢ γοῦν Αἰτιάσθω δὲ μηδεὶς τὴν μέλλησιν. Οὐ γὰρ ἐνυστάξαμεν θορυβουμένης οὕτω μεγάλης ἀγέλης, μᾶλλον δὲ καὶ τῶν ἀπανταχόσε λαῶν καὶ Ἐκκλησιῶν· ἐμιμησάμεθα δὲ τοὺς ἰατρικὴν ἔχοντας ἐμπειρίαν, οἱ τὰ ἐν τοῖς σώμασι γινόμενα τῶν παθῶν οὐκ εὐθὺς ταῖς διὰ σιδήρου καὶ πυρὸς ὑποφέρουσιν ἀνάγκαις, ἀλλ' ἠπίοις ἐν ἀρχαῖς φαρμάκοις καταμαλάσσουσι, περίπ μένοντες τὸν ταῖς τομαῖς πρέποντα καιρόν. ᾿Ανδρίζεσθε τοίνυν ἐν Κυρίῳ, καὶ τὴν ἑαυτῶν πίστιν τη ροῦντες ἀπαρακόμιστον, εὐαρεστεῖν σπουδάζετε τῷ Χριστῷ, τῷ ἑνὶ καὶ μόνῳ καὶ ἀληθῶς Υἱῷ τοῦ Θεοῦ· μεμνημένοι καὶ τῶν ἁγίων ἡμῶν Πατέρων, τῶν ἱερατευσάντων ὀρθῶς καὶ ἁγίως παρ᾽ ὑμῖν, οἳ καὶ ἔτι περιόντες Θεοτόκον ὠνόμαζον τὴν ἁγίαν Παρθένον. Τέτοκε γὰρ τὸν Ἐμμανουὴλ, ὅς ἐστι Θεὸς ἀληθῶς. Γέγονε δὲ σάρξ ὁ Λόγος, καὶ γεγέννηται σαρκικῶς ἐκ γυναικὸς, ἵν᾿ ἡμεῖς εὑρεθῶμεν ἀδελφοὶ τοῦ ὑπὲρ πᾶσαν τὴν κτίσιν. Ἐκήρυσσον δὲ οὐ δύο παρ' ὑμῖν Χριστοὺς, ἀλλ᾽ ἕνα, τὸν αὐτὸν Θεὸν Λόγον καὶ ἄνθρωπον κατὰ σάρκα ἐκ γυναικός· οὐ συναφείᾳ ψιλῇ, καὶ ὡς ἐν ἰσότητι μόνῃ τῶν ἀξιωμάτων συνημμένον ἄνθρωπον Θεῷ· ταῦτα γὰρ ἐκείνου τὰ ψυχρὰ καὶ ἀνωφελῆ καὶ γραώδη δόγματα. Τὸν αὐτὸν δὲ καὶ παθεῖν ἔφασκον σαρκικῶς ὑπὲρ ἡμῶν τὸν θάνατον, καὶ ἀναστῆναι θεϊκῶς πατήσαντα τὸ τοῦ θανάτου κράτος· ἤξειν τε ἔφασκον τῶν ὅλων κριτήν. Ταύτην ἐν ἑαυτοῖς ἀναζωπυροῦντες ἀεὶ τὴν πίστιν, ἀσπίλους καὶ ἀμώμους ἑαυτοὺς τηρήσατε, μήτε κοινωνοῦντες τῷ μνημονευθέντι, μήτε μὴν ὡς διδασκάλῳ προσέχοντες, εἰ μένει λύκος ἀντὶ ποιμένος, καὶ μετὰ ταύτην ἡμῶν τὴν ὑπόμνησιν τὴν πρὸς αὐτὸν γενομένην, φρονεῖν ἕλοιτο τὰ διεστραμμένα. Τοῖς δὲ γε τῶν κληρικῶν, ἤτοι λαϊκῶν διὰ τὴν ὀρθὴν πίστιν κεχωρισμένοις, ἢ καθαιρεθεῖσι παρ᾿ αὐτοῦ, κοινωνοῦμεν ἡμεῖς, οὐ τὴν ἐκείνου κυροῦντες ἄδικον ψῆφον, ἐπαινοῦντες δὲ μᾶλλον τοὺς πεπονθότας, κἀκεῖνο λέγοντες αὐτοῖς· « Εἰ ὀνειδίζεσθε ἐν Κυρίῳ, μακάριοι· ὅτι τὸ τῆς δυνάμεως καὶ τὸ τοῦ Θεοῦ Πνεῦμα εἰς ὑμᾶς ἀναπέπαυται. »
Tou autous Kyrillou epistolē grapheisa pros; ton klēron kai ton laon Kōnstantinoupoleōs; en hē graphei, hōste mē prosechein autous tę̄ dyssebei didaskalią tou airetikou Nestoriou, mēte mēn koinōnein autǭ, ei menei lykos anti poimenos; alla mallon andrizesthai en Kyriǭ, kai tēn heautōn pistin tērein aparakomiston, "Eti te graphei kai koinōnous einai tous ekblēthentas para Nestoriou, anteipontas autou tę̄ didaskalią. Tois agapētois kai potheinotatois adelphois presbyterois, diakonois, kai laǭ Kōnstantinoupoleōs, Kyrillos episkopos, kai hē synelthousa synodos en ᾿Alexandreią ek tēs Aigyptiakēs dioikēseōs, en Kyriǭ chairein. Opse men, kai molis ēlthomen eph' hoper ēn ameinon en archais elthein, to phrontida thesthai phamen tēs hapantōn hymōn sōtērias, kai tou mē chrēnai pathein ton epi tę̄ pistei thorybon. Apologoumetha de tais hapantōn hymōn dia touto lypais; dietelesamen gar ouk adakryti ton parōchēkota kairon; prosedokōmen de, hoti symboulais kai parainesesin ekklēsiastikais, kai tois para pantōn hymōn elenchois metastēsetai men tōn apēchestatōn heautou dogmatōn ho eulabestatos episkopos Nestorios, timēsei de meth' hēmōn tēn pistin, tēn paradotheisan tais Ekklēsiais para te tōn hagiōn apostolōn kai euangelistōn, kai para pantos hieratikou tagmatos, kai tais dia tōn hagiōn prophētōn phōnais eis to echein orthōs katesphragismenēn. Epeidē de kai ex hōn par᾽ hymin ep᾿ ekklēsias lalōn ou pauetai, kai ek tōn engraphōs exēgēseōn autou peplanēmenon heuriskomen, kai ou tēn tachistēn tōn heautou kainotomiōn, kai kata tēn metriōs dyssebounta peri tēn pistin; loipon anankaiōs ēlthomen epi to chrēnai dia synodikou gram matos autǭ diamartyrasthai, hōs ei mē aposchoito horistheisan prothesmian para tou hosiōtatou kai theosebestatou tēs Rhōmaiōn Ekklēsias episkopou Ke lestinou, anathematisei men engraphōs ekeina, haper entethēnai pareskeuasen, hai kai par' hēmin eisin, ou dena koinōnias echei topon pros tous hiereas tou Theou, all᾽ estai pantōn allotrios. eirēke te par' hymin, kai biblois enethēken, ē goun Aitiasthō de mēdeis tēn mellēsin. Ou gar enystaxamen thoryboumenēs houtō megalēs agelēs, mallon de kai tōn apantachose laōn kai Ekklēsiōn; emimēsametha de tous iatrikēn echontas empeirian, hoi ta en tois sōmasi ginomena tōn pathōn ouk euthys tais dia sidērou kai pyros hypopherousin anankais, all' ēpiois en archais pharmakois katamalassousi, perip menontes ton tais tomais preponta kairon. ᾿Andrizesthe toinyn en Kyriǭ, kai tēn heautōn pistin tē rountes aparakomiston, euarestein spoudazete tǭ Christǭ, tǭ heni kai monǭ kai alēthōs Huiǭ tou Theou; memnēmenoi kai tōn hagiōn hēmōn Paterōn, tōn hierateusantōn orthōs kai hagiōs par᾽ hymin, hoi kai eti periontes Theotokon ōnomazon tēn hagian Parthenon. Tetoke gar ton Emmanouēl, hos esti Theos alēthōs. Gegone de sarx ho Logos, kai gegennētai sarkikōs ek gynaikos, hin᾿ hēmeis heurethōmen adelphoi tou hyper pasan tēn ktisin. Ekērysson de ou dyo par' hymin Christous, all᾽ hena, ton auton Theon Logon kai anthrōpon kata sarka ek gynaikos; ou synapheią psilę̄, kai hōs en isotēti monę̄ tōn axiōmatōn synēmmenon anthrōpon Theǭ; tauta gar ekeinou ta psychra kai anōphelē kai graōdē dogmata. Ton auton de kai pathein ephaskon sarkikōs hyper hēmōn ton thanaton, kai anastēnai theïkōs patēsanta to tou thanatou kratos; ēxein te ephaskon tōn holōn kritēn. Tautēn en heautois anazōpyrountes aei tēn pistin, aspilous kai amōmous heautous tērēsate, mēte koinōnountes tǭ mnēmoneuthenti, mēte mēn hōs didaskalǭ prosechontes, ei menei lykos anti poimenos, kai meta tautēn hēmōn tēn hypomnēsin tēn pros auton genomenēn, phronein heloito ta diestrammena. Tois de ge tōn klērikōn, ētoi laïkōn dia tēn orthēn pistin kechōrismenois, ē kathairetheisi par᾿ autou, koinōnoumen hēmeis, ou tēn ekeinou kyrountes adikon psēphon, epainountes de mallon tous peponthotas, kakeino legontes autois; « Ei oneidizesthe en Kyriǭ, makarioi; hoti to tēs dynameōs kai to tou Theou Pneuma eis hymas anapepautai. »
Letter of the same Cyril written to the clergy and people of Constantinople, in which he writes that they should not attend to the impious teaching of the heretic Nestorius, nor be in communion with him if he remains a wolf instead of a shepherd, but rather play the man in the Lord and keep their faith unaltered. He also writes that those cast out by Nestorius for contradicting his teaching are in communion with him.
To the beloved and most dearly longed-for brothers, the presbyters, deacons, and people of Constantinople, Cyril, bishop, and the synod assembled in Alexandria from the diocese of Egypt: greeting in the Lord.
Late, and with difficulty, we have come to what it would have been better to come to at the start: I mean, taking thought for the salvation of all of you, so that you should not suffer the disturbance over the faith. We apologize to all of you for your griefs on this account. We did not pass the time gone by without tears; but we expected that by counsel and church exhortations, and by the reproofs of all of you, the most reverent bishop Nestorius would be turned from his most discordant doctrines, and would honour with us the faith handed down to the churches by the holy apostles and evangelists and by the whole priestly order, and sealed as right by the words of the holy prophets. But since, both from what he does not stop saying among you in church and from his written expositions, we find that he has gone astray, that he is not quick to turn from his own innovations, and that he is more than moderately impious about the faith, we have at last necessarily come to the point of solemnly warning him by a synodical letter that, unless he desists within the time fixed by the most holy and God-fearing bishop of the church of the Romans, Celestine, and anathematizes in writing what he has said among you and put into books, or at least arranged to have put into them, copies of which we also have, he has no place of communion with the priests of God, but will be a stranger to all.
Let no one blame the delay. We did not doze while so great a flock, or rather the peoples and churches everywhere, were being troubled; but we imitated those skilled in medicine, who do not at once subject the diseases that arise in bodies to the constraints of iron and fire, but first soften them with gentle remedies, waiting for the right moment for surgery. Play the man, then, in the Lord, and, keeping your faith unaltered, be eager to please Christ, the one and only and truly Son of God. Remember too our holy fathers who served as priests rightly and holily among you, who even while living named the holy Virgin Mother of God. For she bore Emmanuel, who is truly God. The Word became flesh and was born according to the flesh of a woman, so that we might be found brothers of the one who is above all creation. They did not preach two Christs among you, but one, the same God the Word and man according to the flesh from a woman; not a man joined to God by bare conjunction and as by mere equality of dignities, for these are his cold, useless, and old wives' doctrines. They said that the same one both suffered death according to the flesh for us and rose divinely, trampling down the power of death; and they said that he will come as judge of all. Always rekindling this faith in yourselves, keep yourselves spotless and blameless, neither communicating with the man in question nor attending to him as a teacher, if he remains a wolf instead of a shepherd and, after this admonition of ours to him, chooses to think perversely. With those of the clergy or laity who have been separated or deposed by him because of the right faith we are in communion, not ratifying his unjust sentence, but rather praising those who have suffered and saying to them, “If you are reproached in the Lord, you are blessed, because the Spirit of power and the Spirit of God rests upon you.”
Chapter 19
19PG 77 77:125
Τοῖς εὐλαβεστάτοις καὶ θεοφιλεστάτοις Πατράσι μοναστηρίων, τοῖς κατὰ τὴν Κωνσταντινούπολιν, Κύριλλος καὶ ἡ κατὰ τὴν ᾿Αλεξάνδρειαν συναχθεῖσα ἁγία σύνοδος, ἐν Κυρίῳ χαίρειν. Τῆς θεοσεβείας ὑμῶν τὸν ζῆλον, ὃν ἐν Χριστῷ πεποίησθε βλασφημουμένῳ, καὶ τοῦτο ἐν ἐκκλησίᾳ τῇ τῶν ὀρθοδόξων, μεμαθήκαμεν ἀκριβῶς, καὶ σφόδρα - μὲν ἐπῃνέσαμεν τῆς εὐνοίας ὑμᾶς τῆς εἰς Χριστὸν, καὶ ἀγάπης τῆς εἰς τὸ ὄνομα αὐτοῦ. Κλαίοντες δὲ διατελοῦμεν, καὶ παρακαλοῦντες τὸν τῶν ὅλων Σωτῆρα Χριστὸν, νῦν θραῦσαι τὴν τοῦ διαβόλου παγίδα, καὶ περιελεῖν τῶν Ἐκκλησιῶν τὸ σκάνδαλον, καὶ πεῦσαι τὰς κατὰ τῆς δόξης αὐτοῦ δυσφημίας. Ἐπεὶ δὲ ἐστι μακρόθυμος, καιρὸν μεταγνώσεως ἐπεδαψιλεύσατο τῷ εὐλαβεστάτῳ ἐπισκόπῳ Νεστορίῳ, σιωπώντων πάντων τέως ἐπ᾿ αὐτῷ καὶ περιμενόντων, ὅπερ ἦν ἅπασι δι' εὐχῆς, τὸ μεταστῆναι μὲν αὐτὸν τῆς βεβήλου καινοφωνίας, φρονῆσαι δὲ μεθ' ἡμῶν τὰ ὀρθὰ καὶ εἰκότα, καὶ ταῖς θεοπνεύστοις συμβαίνοντα Γραφαῖς, ἐλέσθαι τε τὴν πίστιν τὴν παραδοθεῖσαν ἄνωθεν ταῖς Ἐκκλησίαις παρά τε τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν, οἱ καὶ γεγόνασιν οἰκονόμοι γνήσιοι τῶν τοῦ Χριστοῦ μυστηρίων, καὶ ἱερουργεῖν ἐτάχθησαν τὸ Εὐαγγέλιον αὐτοῦ τοῖς ἀνὰ πᾶσαν τὴν ὑπ᾿ οὐρανόν. Ἐπειδὴ δὲ μεμένηκεν ἐν τοῖς αὐτοῖς, τάχα δήπου καὶ ἐν χείροσι γέγονε, προστιθεὶς ἀεὶ δυσφημίας ἐπὶ δυσφημίαις, καὶ ξένα καὶ ἀλλότρια παντελῶς ἐξηγούμενος δόγματα, ἃ μὴ οἶδεν ὅλως ἡ ἁγία καθολικὴ Ἐκκλησία· ἐδικαιώσαμεν ὑπομνησθέντα · τρίτῳ γράμματι, τούτῳ δὴ τῷ πεμφθέντι παρά τε ἡμῶν, καὶ τοῦ ὁσιωτάτου καὶ θεοσεβεστάτου ἀδελφοῦ ἡμῶν καὶ συλλειτουργοῦ Κελεστίνου, τοῦ τῆς μεγάλης Ῥώμης ἐπισκόπου. Εἱ μὲν ἕλοιτο μετανοῆσαι, καὶ ἐφ᾿ οἷς εἴρηκε δακρύσας, ἀναθεματίσαι μὲν ἐγγράφως τὰ διεστραμμένα ἑαυτοῦ δόγματα, ὁμολογῆσαι δὲ ὀρθῶς καὶ ἀνεπιλήπτως τῆς καθολικῆς Ἐκκλησίας τὴν πίστιν, μένειν αὐτὸν, συγγνώμην αἰτοῦντα, καὶ ἃ δεῖ μανθάνοντα. Εἰ δὲ μὴ ἕλοιτο ταῦτα πρᾶξαι, ἀλλότριον, αὐτὸν εἶναι καὶ ξένον τοῦ χοροῦ τῶν ἐπισκόπων, καὶ τοῦ διδασκαλικοῦ ἀξιώματος. Οὐ γὰρ ἐστιν ἀκίνδυνον ἐν εἴδει ποιμένος λύκον ἐπαφεῖναι δεινὸν τοῖς τοῦ Σωτῆρος ποιμνίοις. ᾿Ανδρίζεσθε τοίνυν ὡς δοῦλοι Χριστοῦ 4, καὶ φροντίσατε τῶν ἰδίων ψυχῶν, πάντα πράττοντες ὑπὲρ τῆς δόξης τοῦ Χριστοῦ, καὶ ὅπως ἂν ἡ εἰς αὐτὸν πίστις ὀρθὴ καὶ ἀκαταίτιος κηρύττηται πανταχοῦ. Τοῦτο γὰρ ὑμᾶς καὶ τῶν μετὰ ταῦτα κινδύνων ἀπαλλάξει, καὶ ἐπὶ τοῦ θείου βήματος στεφάνων ἀξιωθῆναι παρασκευάσει, τῆς εἰς αὐτὸν ἀγάπης ἕνεκα σύμπαντας ἀποδεχομένου τοῦ πάντων ἡμῶν͵ Σωτῆρος Χριστοῦ. « Ασπάσασθε ἀλλήλους ἐν φιλή ματι ἁγίῳ. ᾿Ασπάζονται ὑμᾶς οἱ σὺν ἐμοὶ πάντες͵ ἀδελφοί. · Ἐρρῶσθαι ὑμᾶς ἐν Κυρίῳ εὔχομαι, ἀγα πητοὶ καὶ ποθεινότατοι.
Tois eulabestatois kai theophilestatois Patrasi monastēriōn, tois kata tēn Kōnstantinoupolin, Kyrillos kai hē kata tēn ᾿Alexandreian synachtheisa hagia synodos, en Kyriǭ chairein. Tēs theosebeias hymōn ton zēlon, hon en Christǭ pepoiēsthe blasphēmoumenǭ, kai touto en ekklēsią tę̄ tōn orthodoxōn, memathēkamen akribōs, kai sphodra - men epę̄nesamen tēs eunoias hymas tēs eis Christon, kai agapēs tēs eis to onoma autou. Klaiontes de diateloumen, kai parakalountes ton tōn holōn Sōtēra Christon, nyn thrausai tēn tou diabolou pagida, kai perielein tōn Ekklēsiōn to skandalon, kai peusai tas kata tēs doxēs autou dysphēmias. Epei de esti makrothymos, kairon metagnōseōs epedapsileusato tǭ eulabestatǭ episkopǭ Nestoriǭ, siōpōntōn pantōn teōs ep᾿ autǭ kai perimenontōn, hoper ēn hapasi di' euchēs, to metastēnai men auton tēs bebēlou kainophōnias, phronēsai de meth' hēmōn ta ortha kai eikota, kai tais theopneustois symbainonta Graphais, elesthai te tēn pistin tēn paradotheisan anōthen tais Ekklēsiais para te tōn hagiōn apostolōn kai euangelistōn, hoi kai gegonasin oikonomoi gnēsioi tōn tou Christou mystēriōn, kai hierourgein etachthēsan to Euangelion autou tois ana pasan tēn hyp᾿ ouranon. Epeidē de memenēken en tois autois, tacha dēpou kai en cheirosi gegone, prostitheis aei dysphēmias epi dysphēmiais, kai xena kai allotria pantelōs exēgoumenos dogmata, ha mē oiden holōs hē hagia katholikē Ekklēsia; edikaiōsamen hypomnēsthenta ; tritǭ grammati, toutǭ dē tǭ pemphthenti para te hēmōn, kai tou hosiōtatou kai theosebestatou adelphou hēmōn kai sylleitourgou Kelestinou, tou tēs megalēs Rhōmēs episkopou. Hei men heloito metanoēsai, kai eph᾿ hois eirēke dakrysas, anathematisai men engraphōs ta diestrammena heautou dogmata, homologēsai de orthōs kai anepilēptōs tēs katholikēs Ekklēsias tēn pistin, menein auton, syngnōmēn aitounta, kai ha dei manthanonta. Ei de mē heloito tauta praxai, allotrion, auton einai kai xenon tou chorou tōn episkopōn, kai tou didaskalikou axiōmatos. Ou gar estin akindynon en eidei poimenos lykon epapheinai deinon tois tou Sōtēros poimniois. ᾿Andrizesthe toinyn hōs douloi Christou 4, kai phrontisate tōn idiōn psychōn, panta prattontes hyper tēs doxēs tou Christou, kai hopōs an hē eis auton pistis orthē kai akataitios kēryttētai pantachou. Touto gar hymas kai tōn meta tauta kindynōn apallaxei, kai epi tou theiou bēmatos stephanōn axiōthēnai paraskeuasei, tēs eis auton agapēs heneka sympantas apodechomenou tou pantōn hēmōn͵ Sōtēros Christou. « Aspasasthe allēlous en philē mati hagiǭ. ᾿Aspazontai hymas hoi syn emoi pantes͵ adelphoi. ; Errōsthai hymas en Kyriǭ euchomai, aga pētoi kai potheinotatoi.
To the most reverent and most God-beloved fathers of the monasteries in Constantinople, Cyril and the holy synod assembled at Alexandria: greeting in the Lord.
We have learned exactly of the zeal your Reverence has shown for Christ when he was blasphemed, and that in the church of the orthodox, and we have warmly praised you for your goodwill toward Christ and your love for his name. We continue weeping and beseeching Christ, the Saviour of all, now to break the snare of the devil, remove the scandal from the churches, and stop the blasphemies against his glory. Since he is long-suffering, he granted the most reverent bishop Nestorius a full time for repentance, while all kept silent about him for a time and waited for what all prayed for: that he would turn from his profane novelty of speech, think with us what is right and fitting and in agreement with the divinely inspired Scriptures, and choose the faith handed down from the beginning to the churches by the holy apostles and evangelists, who became true stewards of the mysteries of Christ and were appointed to minister his gospel as priests to those throughout the world under heaven. But since he has remained in the same views, or perhaps has even become worse, always adding blasphemies to blasphemies and expounding doctrines utterly strange and foreign, which the holy catholic church does not know at all, we have resolved to admonish him by a third letter, this one sent by us and by our most holy and most God-fearing brother and fellow minister Celestine, bishop of great Rome: that if he chooses to repent and, weeping over what he has said, to anathematize his perverse doctrines in writing and to confess the faith of the catholic church rightly and blamelessly, he may remain, asking pardon and learning what he must; but if he does not choose to do this, he is a stranger and alien to the choir of bishops and to the dignity of teaching. For it is not without danger to let a terrible wolf loose on the Saviour's flocks in the guise of a shepherd.
Play the man, then, as servants of Christ, and take care of your own souls, doing everything for the glory of Christ, so that faith in him may be preached everywhere right and blameless. For this will free you from dangers afterwards and prepare you to be counted worthy of crowns before the divine judgement seat, since Christ, the Saviour of us all, will welcome all of you for your love of him. “Greet one another with a holy kiss.” All the brothers with me greet you. I pray for your health in the Lord, beloved and most dearly longed for.
Chapter 20
20PG 77 77:127
Κύριλλος πρεσβυτέροις, καὶ διακόνοις, καὶ λαῷ, ᾿Αλεξανδρείας, ἀγαπητοῖς καὶ ποθεινοτάτοις ἐν Κυ ρίῳ χαίρειν. Χάριτι καὶ φιλανθρωπίᾳ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, τὸ πλατὺ καὶ μέγα διενηξάμεθα πέλαγος, ἁπαλοῖς τε καὶ ἡμερωτάτοις πνεύμασιν, ὥστε δίχα φόβου καὶ κινδύνου παντὸς τὸν πλοῦν ἐξανύσαντας ἀφικέσθαι εἰς τὴν Ῥοδίων, δοξολογοῦντας Θεὸν, καὶ λέγοντας μετὰ τῆς τοῦ Ψάλλοντος φωνῆς Σὺ δεσπόζεις τοῦ κράτους τῆς θαλάσσης, καὶ τὸν σάλον τῶν κυμάτων αὐτῆς σὺ καταπραΰνεις. · Ἐπειδὴ δὲ ἦν ἀναγκαῖον ἀπόντας τῷ σώματι, παρόντας δὲ τῷ πνεύματι, περιπτύξασθαι διὰ τοῦ γράμματος, ὡς τέκνα, δεῖν ᾠήθην ἐπιστεῖλαι τέως ταῦτα ὑμῖν, καὶ ἐναργῆ καταστῆσαι. Πιστεύω γὰρ, ὅτι προσθήσει ὁ Θεὸς τὰ λοιπὰ, καὶ διὰ τῆς ἁπάντων ὑμῶν προσευχῆς παρακεκλημένος. Δείξατε τοίνυν εἰς τὸν παρόντα μάλιστα καιρὸν, ὡς καρπὸν ἀγάπης, τὰς ὑπὲρ ἡμῶν προσευχὰς (κἀγὼ γὰρ τοῦτο ποιῶν οὐ διαλιμπάνω), ἵνα πάλιν ὁ πάντας συντρίβων πολέ μους Θεὸς, ὁ τῶν δυνάμεων Κύριος, καταστήσας τὰ μεταξὺ, καὶ πάντα ῥαΐσας πόλεμον ε, χαίροντας ἡμᾶς χαίρουσιν ὡς τέκνοις ἀποδῷ. Πάντα γὰρ δύναται, κατὰ τὸ γεγραμμένον· ἀδυνατεῖ δὲ αὐτῷ παντελῶς οὐδέν. Τῆς δὲ ὑμῖν συντρόφου καὶ πρεπούσης ἐπιεικείας ἀντέχεσθε. Τοῦτο γὰρ ἀποφανεῖ ὑμᾶς μάλιστα δοκιμωτάτους, οἳ καὶ ἀπόντος καὶ παρόντος τοῦ κατὰ πνεῦμα πατρὸς, τὸν εὐγενῆ καὶ ἀξιόληπτον τιμᾶτε βίον. « Ασπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. » ᾿Ασπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί. Ερῥῶσθαι ὑμᾶς ἐν Κυρίῳ εὔχομαι, ἀγαπητοὶ καὶ ποθεινότατοι.
Kyrillos presbyterois, kai diakonois, kai laǭ, ᾿Alexandreias, agapētois kai potheinotatois en Ky riǭ chairein. Chariti kai philanthrōpią tou pantōn hēmōn Sōtēros Christou, to platy kai mega dienēxametha pelagos, hapalois te kai hēmerōtatois pneumasin, hōste dicha phobou kai kindynou pantos ton ploun exanysantas aphikesthai eis tēn Rhodiōn, doxologountas Theon, kai legontas meta tēs tou Psallontos phōnēs Sy despozeis tou kratous tēs thalassēs, kai ton salon tōn kymatōn autēs sy katapraÿneis. ; Epeidē de ēn anankaion apontas tǭ sōmati, parontas de tǭ pneumati, periptyxasthai dia tou grammatos, hōs tekna, dein ǭēthēn episteilai teōs tauta hymin, kai enargē katastēsai. Pisteuō gar, hoti prosthēsei ho Theos ta loipa, kai dia tēs hapantōn hymōn proseuchēs parakeklēmenos. Deixate toinyn eis ton paronta malista kairon, hōs karpon agapēs, tas hyper hēmōn proseuchas (kagō gar touto poiōn ou dialimpanō), hina palin ho pantas syntribōn pole mous Theos, ho tōn dynameōn Kyrios, katastēsas ta metaxy, kai panta rhaïsas polemon e, chairontas hēmas chairousin hōs teknois apodǭ. Panta gar dynatai, kata to gegrammenon; adynatei de autǭ pantelōs ouden. Tēs de hymin syntrophou kai prepousēs epieikeias antechesthe. Touto gar apophanei hymas malista dokimōtatous, hoi kai apontos kai parontos tou kata pneuma patros, ton eugenē kai axiolēpton timate bion. « Aspasasthe allēlous en philēmati hagiǭ. » ᾿Aspazontai hymas hoi syn emoi adelphoi. Errhōsthai hymas en Kyriǭ euchomai, agapētoi kai potheinotatoi.
Cyril to the presbyters, deacons, and people of Alexandria, beloved and most dearly longed for: greeting in the Lord.
By the grace and love for mankind of Christ, the Saviour of us all, we have swum across the broad and great sea with soft and very gentle winds, so that we completed the voyage without any fear or danger and reached Rhodes, glorifying God and saying in the words of the psalmist, “You rule the power of the sea, and you calm the surge of its waves.” Since it was necessary, absent in body but present in spirit, to embrace you by letter as children, I thought I should send you this news for the time being and make it plain. For I believe that God will add the rest, being entreated also through the prayer of all of you. Show, then, especially at the present time, your prayers for us as a fruit of love (for I too do not cease doing this), so that God, who crushes all wars, the Lord of hosts, may settle what lies between and, breaking down every war, restore us rejoicing to you who rejoice, as to children. For he can do all things, as it is written; nothing at all is impossible for him. Hold fast to the gentleness that is natural and fitting to you; for this will show you most approved, who honour a noble and worthy life whether your spiritual father is absent or present. “Greet one another with a holy kiss.” The brothers with me greet you. I pray for your health in the Lord, beloved and most dearly longed for.
Chapter 21
21PG 77 77:129
Κύριλλος πρεσβυτέροις, καὶ διακόνοις, καὶ λαῷ ᾿Αλεξανδρείας, ἀγαπητοῖς καὶ ποθεινοτάτοις, ἐν Κυρίῳ χαίρειν. Διψῶντί μοι πάλιν τῆς ὑμῶν ἐπιεικείας τὴν πρόσρησιν, δέδοται τοῦ γράφειν καιρὸς καὶ τόπος. Ἐσμὲν τοιγαροῦν ἐν τῇ Ἐφεσίων, διὰ τὰς πάντων ὑμῶν εὐχὰς ἐν εὐρωστίᾳ διατελοῦντες, καὶ λοιπὸν ἐγγὺς ἔχοντες τὸν τῆς συνόδου καιρόν. Πιστεύομεν δὲ ὅτι Χριστὸς ὁ πάντων Σωτήρ, καθαρὰς ἀποφανεῖ διεστραμμένων ἐννοιῶν τὰς ἑαυτοῦ Ἐκκλησίας, καὶ τὴν ὀρθὴν πίστιν ἀποκαταστήσει 1 φανοτάτην· ὥστε πάντας πανταχή καθαροὺς καὶ ἀμώμας, ἀκαπήλευτον ἔχοντας αὐτὴν ὀσίας αἴρειν χεῖρας εἰς προσευχὰς, ἐκεῖνο λέγοντας τὸ διὰ φωνῆς τοῦ μακαρίου Δαβίδ · « Κατευθυνθήτω ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου· ἔπαρσις τῶν χειρῶν μου, θυσία ἑσπερινή. » Περιέρχεται γὰρ ὁ πονηρὸς τὸ ἀκοίμητον θηρίον, ἐπιβουλεύων τῇ δόξῃ τοῦ Χριστοῦ · ἰσχύει δὲ ὅλως οὐδὲν, ἀργούσης αὐτοῦ τῆς σκαιότητος, καὶ ἀπρακτούσης τῆς πονηρίας. Ἐπιβουλεύει γὰρ οὐκ ἀνθρώπῳ κοινῷ οὐδὲ ἑνὶ τῶν καθ' ἡμᾶς ἁπλῶς, κατὰ τὸ δοκοῦν τοῖς νέοις δογματισταῖς, ἀλλὰ Θεῷ τῷ πάντα ἰσχύοντι. Οὐκοῦν ἀκουέτω παρὰ παντὸς ἀγαπῶντος Χριστόν· «Σκληρόν σοι τὸ πρὸς κέντρα λακτίζειν. » Πλήττει γὰρ ἑαυτὸν ὁ δείλαιος, καὶ ὁμοῦ τοῖς ἰδίοις τέκνοις πεσεῖται πρὸς ὄλεθρον. Οἱ γὰρ τὰ ὀρθὰ τῶν ἁγίων Ἐκκλησιῶν διαστρέφοντες δόγματα, τῆς ἐκείνου μερίδος εἰσίν· οὐ φεύξονται δὲ τὸ κρίμα τοῦ Θεοῦ. Προσεύχεσθε τοίνυν ὑπὲρ ἡμῶν, ἵνα ὁ Θεὸς ὁ πάντων Σωτὴρ, δοίη πάλιν χαίρουσι χαίροντας ἀποδοθῆναι. Πάντα γὰρ δύναται, καὶ ἀδυνατεῖ παντελῶς οὐδὲν αὐτῷ. ᾿Ασπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. » ᾿Ασπάζονται ὑμᾶς οἱ σὺν ἐμοὶ ἀδελφοί. Ἐῤῥῶσθαι ὑμᾶς ἐν Κυρίῳ εὔχομαι, ἀγαπητοὶ καὶ ἀδελφοὶ ποθεινότατοι.
Kyrillos presbyterois, kai diakonois, kai laǭ ᾿Alexandreias, agapētois kai potheinotatois, en Kyriǭ chairein. Dipsōnti moi palin tēs hymōn epieikeias tēn prosrēsin, dedotai tou graphein kairos kai topos. Esmen toigaroun en tę̄ Ephesiōn, dia tas pantōn hymōn euchas en eurōstią diatelountes, kai loipon engys echontes ton tēs synodou kairon. Pisteuomen de hoti Christos ho pantōn Sōtēr, katharas apophanei diestrammenōn ennoiōn tas heautou Ekklēsias, kai tēn orthēn pistin apokatastēsei 1 phanotatēn; hōste pantas pantachē katharous kai amōmas, akapēleuton echontas autēn osias airein cheiras eis proseuchas, ekeino legontas to dia phōnēs tou makariou Dabid ; « Kateuthynthētō hē proseuchē mou hōs thymiama enōpion sou; eparsis tōn cheirōn mou, thysia hesperinē. » Perierchetai gar ho ponēros to akoimēton thērion, epibouleuōn tę̄ doxę̄ tou Christou ; ischyei de holōs ouden, argousēs autou tēs skaiotētos, kai apraktousēs tēs ponērias. Epibouleuei gar ouk anthrōpǭ koinǭ oude heni tōn kath' hēmas haplōs, kata to dokoun tois neois dogmatistais, alla Theǭ tǭ panta ischyonti. Oukoun akouetō para pantos agapōntos Christon; «Sklēron soi to pros kentra laktizein. » Plēttei gar heauton ho deilaios, kai homou tois idiois teknois peseitai pros olethron. Hoi gar ta ortha tōn hagiōn Ekklēsiōn diastrephontes dogmata, tēs ekeinou meridos eisin; ou pheuxontai de to krima tou Theou. Proseuchesthe toinyn hyper hēmōn, hina ho Theos ho pantōn Sōtēr, doiē palin chairousi chairontas apodothēnai. Panta gar dynatai, kai adynatei pantelōs ouden autǭ. ᾿Aspasasthe allēlous en philēmati hagiǭ. » ᾿Aspazontai hymas hoi syn emoi adelphoi. Errhōsthai hymas en Kyriǭ euchomai, agapētoi kai adelphoi potheinotatoi.
Cyril to the presbyters, deacons, and people of Alexandria, beloved and most dearly longed for: greeting in the Lord.
As I thirst again to address your Goodness, time and place for writing have been given. We are, then, in Ephesus, continuing in good health through the prayers of all of you, and the time of the synod is now near. We believe that Christ, the Saviour of all, will make his churches pure of perverse notions and will restore the right faith most brilliantly, so that all everywhere, pure and blameless, keeping it unadulterated, may lift up holy hands in prayer, saying the words spoken by the blessed David: “Let my prayer be directed like incense before you, the lifting up of my hands as an evening sacrifice.” For the evil one, that sleepless beast, goes about plotting against the glory of Christ; but he has no strength at all, for his perversity is idle and his wickedness achieves nothing. For he is plotting not against an ordinary man, nor simply against one of us, as the new dogmatists think, but against God, who can do all things. So let him hear from everyone who loves Christ, “It is hard for you to kick against the goads.” For the wretch strikes himself and will fall to destruction together with his own children. For those who pervert the right doctrines of the holy churches are of his party, and they will not escape the judgement of God. Pray, then, for us, that God, the Saviour of all, may grant us again to be restored rejoicing to you who rejoice. For he can do all things, and nothing at all is impossible for him. “Greet one another with a holy kiss.” The brothers with me greet you. I pray for your health in the Lord, beloved and most dearly longed-for brothers.
Chapter 22
22PG 77 77:131
Τῷ δεσπότῃ μου τῷ θεοφιλεστάτῳ, καὶ ἀγιωτάτῳ συλλειτουργῷ Κυρίλλῳ, Ἰωάννης ἐν Κυρίῳ χαίρειν. Οὐδὲ ἐμὲ μετρίως δάκνει, τὸ ὅλως τῆς ὑμετέρας ὁσιότητος εἰς Ἔφεσον παραγενομένης, τὰς μικρὰς ταύτας ὑστερῆσαι ἡμέρας. Τῆς γὰρ χρείας ὁ περὶ τὴν σὴν ἁγιωσύνην πόθος πλέον μοι ἔγκειται συντόνως τὴν ὁδὸν ἐξανῦσαι. Εἰμὶ γοῦν ἐπὶ θύραις λοιπὸν, τῆς σῆς ἁγιότητος εὐχαῖς, πολὺν ὑποστὰς τὸν τῆς ὁδοιπορίας πόνον. Ἡμέρας γὰρ ἔχω τριάκοντα (τοσοῦτος γὰρ ὁ κύκλος τῆς ὁδοῦ ἔχει ) ὁδεύων, οὐδαμῶς οὐδ᾽ ὅλως ἐνδιδοὺς ἑαυτῷ, ἐνίων τῶν κυρίων τῶν θεοφιλεστάτων ἐπισκόπων, ἀνωμαλίᾳ κατὰ τὴν ὁδὸν χρησαμένων, ζώων δὲ πολλῶν πεπτωκότων ἀπὸ τῆς συντόνου ὁδοιπορίας. Εὔχου οὖν, δέσποτα, καὶ ταύτας τὰς πέντε, ἢ ἓξ μονὰς ὅ, ἀλύπως ἡμᾶς ὁδεῦ σαι, καὶ ἀλύπως περιπτύξασθαι τὴν ἱερὰν ἡμῖν καὶ ὁσίαν κεφαλήν. Οἱ περὶ τὸν κύριόν μου τὸν θεοφι λέστατον ἐπίσκοπον Ἰωάννην, Παῦλον, Μακάριον, προσφθέγγονταί σου τὴν ὁσιότητα, καὶ πᾶσαν τὴν σὺν σοὶ ἀδελφότητα, ἐγώ τε καὶ οἱ σὺν ἐμοὶ, πλεῖστα προσαγορεύομεν. Ἐρρωμένως, ὑπερευχόμενος ἡμῶν, διατελοίης, δέσποτα θεοφιλέστατε καὶ ὀσιώτατε.
Tǭ despotę̄ mou tǭ theophilestatǭ, kai agiōtatǭ sylleitourgǭ Kyrillǭ, Iōannēs en Kyriǭ chairein. Oude eme metriōs daknei, to holōs tēs hymeteras hosiotētos eis Epheson paragenomenēs, tas mikras tautas hysterēsai hēmeras. Tēs gar chreias ho peri tēn sēn hagiōsynēn pothos pleon moi enkeitai syntonōs tēn hodon exanysai. Eimi goun epi thyrais loipon, tēs sēs hagiotētos euchais, polyn hypostas ton tēs hodoiporias ponon. Hēmeras gar echō triakonta (tosoutos gar ho kyklos tēs hodou echei ) hodeuōn, oudamōs oud᾽ holōs endidous heautǭ, eniōn tōn kyriōn tōn theophilestatōn episkopōn, anōmalią kata tēn hodon chrēsamenōn, zōōn de pollōn peptōkotōn apo tēs syntonou hodoiporias. Euchou oun, despota, kai tautas tas pente, ē hex monas ho, alypōs hēmas hodeu sai, kai alypōs periptyxasthai tēn hieran hēmin kai hosian kephalēn. Hoi peri ton kyrion mou ton theophi lestaton episkopon Iōannēn, Paulon, Makarion, prosphthengontai sou tēn hosiotēta, kai pasan tēn syn soi adelphotēta, egō te kai hoi syn emoi, pleista prosagoreuomen. Errōmenōs, hypereuchomenos hēmōn, diateloiēs, despota theophilestate kai osiōtate.
John to my lord, the most God-beloved and most holy fellow minister Cyril: greeting in the Lord.
It grieves me not a little that, when your Holiness has already arrived at Ephesus, I should be behind by these few days. For longing for your Holiness presses me even more than necessity to finish the journey with all speed. I am now at the doors, by your Holiness's prayers, having endured great hardship on the road. For I have been travelling thirty days (so long is the circuit of the road), never indulging myself at all, though some of my lords the most God-beloved bishops have been unwell on the way and many animals have fallen from the strenuous travelling. Pray, then, my lord, that we may travel these five or six stages too without trouble and without trouble embrace your sacred and holy head. Those with my lord the most God-beloved bishop John, Paul and Macarius, greet your Holiness; and I and those with me greet warmly all the brotherhood with you. May you continue in health, praying for us, my most God-beloved and most holy lord.
Chapter 23
23PG 77 77:131
Κύριλλος ἀρχιεπίσκοπος ᾿Αλεξανδρείας, Κομαρίῳ καὶ Ποτάμωνι [Ποταμίωνι], ἐπισκόποις, καὶ τῷ ἀρχιμανδρίτῃ τῶν μοναστηρίων, τῷ κυρίῳ Δαλματίῳ, καὶ Τιμοθέῳ, καὶ Εὐλογίῳ πρεσβυτέροις, ἀγαπητοῖς καὶ ποθεινοτάτοις, καὶ ἐν Χριστῷ ἡγιασμένοις, πλεῖστα χαίρειν. Προσεδοκῶμεν ἐλθόντα τὸν τίμιον Νεστόριον, μεταγνῶναι ἐφ' οἷς δεδυσφήμηκεν, ἀφ᾿ οὗ κεχειροτόνηται, καὶ συγγνώμην αἰτῆσαι παρὰ τῆς ἁγίας συνόδου· εἰ καὶ ὅτι μάλιστα οὕτως ἐπικίνδυνον τὸ χαρίσασθαι συγγνώμην αὐτῷ· οὐ γὰρ ἐνεδέχετο ἀνδρὶ τοιαῦτα κηρύξαντι (πᾶσαν γὰρ διέστρεψε τὴν οἰκουμενην, καὶ τὴν θρησκευομένην τῶν Ἐκκλησιῶν παρέλυσε πίστιν) χαρίσασθαι συγγνώμην. Εἰ γὰρ καὶ ὁ μίαν ἀφιέναι δύσφημον φωνὴν τολμήσας κατὰ τῶν εὐσεβεστάτων καὶ φιλοχρίστων ἡμῶν βασιλέων, δικαίως ὑπομένει τὰς ἐκ τῶν νόμων ἀγανακτήσεις, οὐ μᾶλλον ὁ ἀσεβὴς τὸ σύμπαν, ὁ τὸ εὐαγὲς ἡμῶν ἀνατρέπων μυστήριον, καὶ ἀναιρῶν τὴν οἰκονομίαν, ἣν ὁ ἅγιος καὶ φιλάνθρωπος τοῦ Θεοῦ Πατρὸς Υἱὸς μονογενής δι᾽ ἡμᾶς ἐπλήρωσε, καταξιώσας ἄνθρωπος γενέσθαι, ἵνα πάντας ἡμᾶς σώσῃ, καὶ ἀπαλλάξῃ τὴν ὑπ᾿ οὐρανὸν ἁμαρτίας καὶ θανάτου; Πλὴν ἐθαυμάσαμεν τὴν σκληροκαρδίαν τοῦ ἀνδρός. Οὐ γὰρ μετενόησεν, οὐδὲ ἔκλαυσεν, ἐφ᾽ οἷς εἰπεῖν ἐτόλμησε κατὰ τῆς δόξης τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Ἀλλὰ γὰρ καὶ ἐν Ἐφέσω παραγεγονὼς, τοῖς αὐτοῖς ἐκέχρητο λόγοις, καὶ πάλιν ἔδειξεν αὐτὸν φρονοῦντα τὰ διεστραμμένα· ὡς καὶ τῶν ἐπισήμων μητροπολιτῶν καὶ θεοσεβεστάτων ἐπισκόπων, λόγους δικαίως πρὸς αὐτὸν κινούντων, εἶτα συγκλειόντων αὐτὸν διὰ τῆς θεοπνεύστου Γραφῆς, καὶ διδαξάντων ὅτι Θεός ἐστιν ὁ ἐκ τῆς ἁγίας Παρθένου κατὰ σάρκα γεννηθεὶς, ἀθεμίτῳ φωνῇ χρησάμενος, ἔφη· Ἐγὼ διμηναῖον καὶ τριμηναῖον Θεὸν οὐ λέγω· καὶ ἄλλα δὲ πρὸς τούτοις ἕτερα, ἀναιρῶν τὴν ἐνανθρώπησιν τοῦ Μονογενοῦς. Δέδοται μὲν οὖν τῇ ἁγίᾳ συνόδῳ προθεσμία ἡ ἁγία Πεντηκοστή παρὰ τῶν θεοφιλεστάτων ἡμῶν βασιλέων. Τὸ γὰρ πρῶτον γράμμα, δι' οὗ κεκλήμεθα, τοῦτον ἔχει τὸν τύπον. Κατηντήσαμεν δὲ ἐπὶ τὴν Ἐφεσίων πόλιν πρὸ τῆς ὀρισθείσης ἡμέρας· οὐ γὰρ ἦν καταφρονῆσαι δεσποτικῶν θεσπισμάτων. Ἐπειδὴ δὲ ἀκηκόα - μεν ἔρχεσθαι τὸν εὐλαβέστατον καὶ θεοφιλέστατον τῆς Αντιοχέων ἐπίσκοπον Ἰωάννην, περιεμείναμεν ἡμέρας ἐκκαίδεκα, καίτοι πάσης τῆς συνόδου βοώσης καὶ λεγούσης, ὅτι ἐκεῖνος οὐ βούλεται συνεδρεῦσαι· δέδοικε γὰρ μὴ ἄρα καθαίρεσιν ὑπομείνῃ ὁ τιμιώτατος Νεστόριος, ληφθεὶς ἐκ τῆς ὑπ᾿ αὐτὸν Ἐκκλησίας, καὶ ἴσως τὸ πρᾶγμα αἰσχύνεται. Ὁ καὶ ἔδειξε καὶ ἡ πεῖρα τὸ λοιπὸν ἀληθινῶς · ὑπερέθετο γὰρ τοῦ ἐλθεῖν. Προλαβόντες γάρ τινες τῶν σὺν αὐτῷ εὐλαβεστάτων ἐπισκόπων ἐκ τῆς Ἀνατολῆς ἔφησαν · Ἐνετείλατο ἡμῖν ὁ κύριος Ἰωάννης ὁ ἐπίσκοπος εἰπεῖν τῇ θεοσεβείᾳ ὑμῶν, ὅτι Ἐὰν βραδύνω, πράττετε δ πράττετε. Συναχθεῖσα τοίνυν ἡ ἁγία σύνοδος τῇ κατὰ ᾿Αλεξανδρεῖς ὀγδόῃ καὶ εἰκάδι ἡ τοῦ Παυνὶ μηνὸς ἐν τῇ μεγάλῃ ἐκκλησία, τῇ καλουμένῃ ἀγίᾳ Μαρίᾳ, ἐκάλεσεν αὐτὸν, πέμψασα εὐλαβεστάτους ἐπισκόπους, ὥστε ἐλθεῖν αὐτὸν, καὶ συστῆσαι ἑαυτῷ ἱ, καὶ ἀπολογήσασθαι, περὶ ὧν ἐδίδαξε καὶ ἔγραψεν. Ὁ δὲ τὴν μὲν πρώτην ἀπόκρισιν ἐποιήσατο, λέγων, ὅτι Σκέπτομαι καὶ ὁρῶ. Κέκληται δευτέρῳ παραναγνωστικῷ παρὰ τῆς ἁγίας συνόδου, πάλιν πεμφθέντων πρὸς αὐτὸν θεοσεβεστάτων ἐπισκόπων. Ὁ δὲ πρᾶγμα ποιῶν ἅτοπον, στρατιώτας λαβὼν παρὰ τοῦ μεγαλοπρεπεστάτου κόμητος Κανδιδιανοῦ, ἔστησε πρὸ τῆς οἰκίας αὐτοῦ, μετὰ ῥοπάλων κωλύων 1 εἰσελθεῖν τινα πρὸς αὐτόν. Ὡς δὲ ἐπέμενον οἱ πεμφθέντες ἁγιώτατοι ἐπίσκοποι, λέγοντες, ὅτι Οὐδὲν χαλεπὸν ἤλθομεν εἰπεῖν, ἢ ἀκοῦσαι, ἀλλ᾽ ἡ ἁγία σύνοδος αὐτὸν καλεῖ, ἀφορμαῖς ἐκέχρητο διαφόροις, ὡς μὴ θέλων ἀνελθεῖν· ἐπέπληττε γὰρ αὐτῷ τὸ συνειδός. Εἶτα κεχρήμεθα καὶ τρίτῳ παραναγνωστικῷ· καὶ πάλιν πεμφθέντων ἐπισκόπων πρὸς αὐτὸν ἐκ διαφόρων ἐπαρχιῶν, πάλιν τῇ τῶν στρατιωτῶν ἐχρήσατο βίᾳ, καὶ οὐκ ἠθέλησεν ἐλθεῖν. Καθεσθεῖσα τοίνυν ἡ ἁγία σύνοδος, καὶ ἀκολουθήσασα τοῖς τῆς Ἐκκλησίας θεσμοῖς, καὶ ἀναγνοῦσα τὰς ἐπιστολὰς αὐτοῦ, καὶ τὰς ἐξηγήσεις, καὶ εὑροῦσα δυσφημιῶν αὐτὰς μεστὰς, μαρτυρησάντων δὲ καὶ ἐπισήμων καὶ εὐλαβεστάτων ἐπισκόπων μητροπολιτῶν, ὅτι ἐν αὐτῇ τῇ Ἐφεσίων, καὶ πρὸς ἡμᾶς διαλεγόμενος, σαφῶς εἴρηκεν ὅτι οὐκ ἔστι Θεὸς ὁ Ἰησοῦς, καθεῖλεν αὐτὸν, καὶ δικαίαν καὶ ἔννομον τὴν ψῆφον ἐξήνεγκε κατ' αὐτοῦ. Ἐπειδὴ δὲ ἦν ἀναγκαῖον, ταῦτα αὐτὰ μαθοῦσαν τὴν ὑμετέραν θευσέβειαν, διδάξαι οὓς χρὴ μάλιστα αὐτὰ μαθεῖν, ἵνα μὴ συναρπάζῃ ἢ αὐτὸς, ἢ οἱ συσπουδάζοντες αὐτῷ, ταῦτα ἀναγκαίως μεμήνυκα. Ἔχομεν δὲ καὶ τοῦ θεοσεβεστάτου καὶ θεοφιλεστάτου ἐπισκόπου Ἰωάννου ἐπιστολὴν γραφεῖσαν πρὸς αὐτὸν, δι' ἧς σφόδρα αὐτῷ ἐπιτιμᾷ, ὡς καινὰ, καὶ ἀσεβῆ δόγματα εἰσενεγκόντι εἰς τὰς Ἐκκλησίας, καὶ παραλύοντι τὸ κήρυγμα τὸ ἐκ τῶν ἁγίων εὐαγγελιστῶν 1 καὶ ἀποστόλων παραδοθὲν ταῖς Ἐκκλησίαις. Ἐπειδὴ δὲ οὐδὲν δύναται πρὸς τὰς ἑαυτοῦ δυσφημίας εἰπεῖν, προφασίζεται ὅτι Παρεκάλεσα ἡμέρας τέσσαρας ὑπερτεθῆναι ἕως ἂν παραγένηται ὁ τῆς ᾿Αντιοχέων ἐπίσκοπος, καὶ οὐκ ἐνδεδώκασι, καίτοι τοῦ μνημονευθέντος Ἰωάννου ἁγιωτάτου ἐπισκόπου παραιτησαμένου τὴν ἄφιξιν. Εἰ γὰρ ἤθελε παρεῖναι, διὰ τί ἐμήνυσε διὰ τῶν ὑπὸ χεῖρα αὐτοῦ ἐπισκόπων, ὅτι Ἐὰν βραδύνω, πράττετε ὃ πράττετε ; Ὡς γὰρ ἔφην, οὐκ ἠθέλησε παρεῖναι, εἰδὼς. ὅτι πάντως ἡ ἁγία σύνοδος καταψηφιείται Νεστορίου τὴν καθαίρεσιν, ὡς ἀσεβῆ καὶ δύσφημα λαλήσαντος κατὰ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Ἐπεὶ οὖν, ὡς ἔμαθον, ἀνηνέχθησαν ἀναφοραὶ παρὰ τοῦ μεγαλοπρεπεστάτου κόμητος Κανδιδιανοῦ, νήψατε διδάσκοντες, ὅτι οὔπω τὰ ὑπομνήματα, τὰ πεπραγμένα ἐπὶ τῇ καθαιρέσει αὐτοῦ, ἐτελειώθησαν ἐν χάρταις · διὸ οὐκ ἠδυνήθημεν, οὔτε τὴν ἀναφορὰν πέμψαι, τὴν ὀφείλουσαν πεμφθῆναι πρὸς τοὺς εὐσεβεῖς καὶ νικητὰς ἡμῶν βασιλεῖς· σὺν Θεῷ δὲ εἰπεῖν, καταλήψεται ἡ ἀναφορὰ μετὰ τῶν ὑπομνημάτων, ἂν τέως ἡμῖν συγχωρηθῇ πέμψαι τὸν διακομίσαι δυνάμενον. "Αν τοίνυν βραδύνῃ ἡ τῶν ὑπομνημάτων, καὶ τῆς ἀναφορᾶς ἄφιξις, γινώσκετε, ὅτι οὐ συγχωρούμεθα πέμψαι. Ερρωσθε.
Kyrillos archiepiskopos ᾿Alexandreias, Komariǭ kai Potamōni [Potamiōni], episkopois, kai tǭ archimandritę̄ tōn monastēriōn, tǭ kyriǭ Dalmatiǭ, kai Timotheǭ, kai Eulogiǭ presbyterois, agapētois kai potheinotatois, kai en Christǭ hēgiasmenois, pleista chairein. Prosedokōmen elthonta ton timion Nestorion, metagnōnai eph' hois dedysphēmēken, aph᾿ hou kecheirotonētai, kai syngnōmēn aitēsai para tēs hagias synodou; ei kai hoti malista houtōs epikindynon to charisasthai syngnōmēn autǭ; ou gar enedecheto andri toiauta kēryxanti (pasan gar diestrepse tēn oikoumenēn, kai tēn thrēskeuomenēn tōn Ekklēsiōn parelyse pistin) charisasthai syngnōmēn. Ei gar kai ho mian aphienai dysphēmon phōnēn tolmēsas kata tōn eusebestatōn kai philochristōn hēmōn basileōn, dikaiōs hypomenei tas ek tōn nomōn aganaktēseis, ou mallon ho asebēs to sympan, ho to euages hēmōn anatrepōn mystērion, kai anairōn tēn oikonomian, hēn ho hagios kai philanthrōpos tou Theou Patros Huios monogenēs di᾽ hēmas eplērōse, kataxiōsas anthrōpos genesthai, hina pantas hēmas sōsę̄, kai apallaxę̄ tēn hyp᾿ ouranon hamartias kai thanatou? Plēn ethaumasamen tēn sklērokardian tou andros. Ou gar metenoēsen, oude eklausen, eph᾽ hois eipein etolmēse kata tēs doxēs tou pantōn hēmōn Sōtēros Christou. Alla gar kai en Ephesō paragegonōs, tois autois ekechrēto logois, kai palin edeixen auton phronounta ta diestrammena; hōs kai tōn episēmōn mētropolitōn kai theosebestatōn episkopōn, logous dikaiōs pros auton kinountōn, eita synkleiontōn auton dia tēs theopneustou Graphēs, kai didaxantōn hoti Theos estin ho ek tēs hagias Parthenou kata sarka gennētheis, athemitǭ phōnę̄ chrēsamenos, ephē; Egō dimēnaion kai trimēnaion Theon ou legō; kai alla de pros toutois hetera, anairōn tēn enanthrōpēsin tou Monogenous. Dedotai men oun tę̄ hagią synodǭ prothesmia hē hagia Pentēkostē para tōn theophilestatōn hēmōn basileōn. To gar prōton gramma, di' hou keklēmetha, touton echei ton typon. Katēntēsamen de epi tēn Ephesiōn polin pro tēs oristheisēs hēmeras; ou gar ēn kataphronēsai despotikōn thespismatōn. Epeidē de akēkoa - men erchesthai ton eulabestaton kai theophilestaton tēs Antiocheōn episkopon Iōannēn, periemeinamen hēmeras ekkaideka, kaitoi pasēs tēs synodou boōsēs kai legousēs, hoti ekeinos ou bouletai synedreusai; dedoike gar mē ara kathairesin hypomeinę̄ ho timiōtatos Nestorios, lēphtheis ek tēs hyp᾿ auton Ekklēsias, kai isōs to pragma aischynetai. Ho kai edeixe kai hē peira to loipon alēthinōs ; hyperetheto gar tou elthein. Prolabontes gar tines tōn syn autǭ eulabestatōn episkopōn ek tēs Anatolēs ephēsan ; Eneteilato hēmin ho kyrios Iōannēs ho episkopos eipein tę̄ theosebeią hymōn, hoti Ean bradynō, prattete d prattete. Synachtheisa toinyn hē hagia synodos tę̄ kata ᾿Alexandreis ogdoę̄ kai eikadi hē tou Pauni mēnos en tę̄ megalę̄ ekklēsia, tę̄ kaloumenę̄ agią Marią, ekalesen auton, pempsasa eulabestatous episkopous, hōste elthein auton, kai systēsai heautǭ hi, kai apologēsasthai, peri hōn edidaxe kai egrapsen. Ho de tēn men prōtēn apokrisin epoiēsato, legōn, hoti Skeptomai kai horō. Keklētai deuterǭ paranagnōstikǭ para tēs hagias synodou, palin pemphthentōn pros auton theosebestatōn episkopōn. Ho de pragma poiōn hatopon, stratiōtas labōn para tou megaloprepestatou komētos Kandidianou, estēse pro tēs oikias autou, meta rhopalōn kōlyōn 1 eiselthein tina pros auton. Hōs de epemenon hoi pemphthentes hagiōtatoi episkopoi, legontes, hoti Ouden chalepon ēlthomen eipein, ē akousai, all᾽ hē hagia synodos auton kalei, aphormais ekechrēto diaphorois, hōs mē thelōn anelthein; epeplētte gar autǭ to syneidos. Eita kechrēmetha kai tritǭ paranagnōstikǭ; kai palin pemphthentōn episkopōn pros auton ek diaphorōn eparchiōn, palin tę̄ tōn stratiōtōn echrēsato bią, kai ouk ēthelēsen elthein. Kathestheisa toinyn hē hagia synodos, kai akolouthēsasa tois tēs Ekklēsias thesmois, kai anagnousa tas epistolas autou, kai tas exēgēseis, kai heurousa dysphēmiōn autas mestas, martyrēsantōn de kai episēmōn kai eulabestatōn episkopōn mētropolitōn, hoti en autę̄ tę̄ Ephesiōn, kai pros hēmas dialegomenos, saphōs eirēken hoti ouk esti Theos ho Iēsous, katheilen auton, kai dikaian kai ennomon tēn psēphon exēnenke kat' autou. Epeidē de ēn anankaion, tauta auta mathousan tēn hymeteran theusebeian, didaxai hous chrē malista auta mathein, hina mē synarpazę̄ ē autos, ē hoi syspoudazontes autǭ, tauta anankaiōs memēnyka. Echomen de kai tou theosebestatou kai theophilestatou episkopou Iōannou epistolēn grapheisan pros auton, di' hēs sphodra autǭ epitimą, hōs kaina, kai asebē dogmata eisenenkonti eis tas Ekklēsias, kai paralyonti to kērygma to ek tōn hagiōn euangelistōn 1 kai apostolōn paradothen tais Ekklēsiais. Epeidē de ouden dynatai pros tas heautou dysphēmias eipein, prophasizetai hoti Parekalesa hēmeras tessaras hypertethēnai heōs an paragenētai ho tēs ᾿Antiocheōn episkopos, kai ouk endedōkasi, kaitoi tou mnēmoneuthentos Iōannou hagiōtatou episkopou paraitēsamenou tēn aphixin. Ei gar ēthele pareinai, dia ti emēnyse dia tōn hypo cheira autou episkopōn, hoti Ean bradynō, prattete ho prattete ? Hōs gar ephēn, ouk ēthelēse pareinai, eidōs. hoti pantōs hē hagia synodos katapsēphieitai Nestoriou tēn kathairesin, hōs asebē kai dysphēma lalēsantos kata tou pantōn hēmōn Sōtēros Christou. Epei oun, hōs emathon, anēnechthēsan anaphorai para tou megaloprepestatou komētos Kandidianou, nēpsate didaskontes, hoti oupō ta hypomnēmata, ta pepragmena epi tę̄ kathairesei autou, eteleiōthēsan en chartais ; dio ouk ēdynēthēmen, oute tēn anaphoran pempsai, tēn opheilousan pemphthēnai pros tous eusebeis kai nikētas hēmōn basileis; syn Theǭ de eipein, katalēpsetai hē anaphora meta tōn hypomnēmatōn, an teōs hēmin synchōrēthę̄ pempsai ton diakomisai dynamenon. "An toinyn bradynę̄ hē tōn hypomnēmatōn, kai tēs anaphoras aphixis, ginōskete, hoti ou synchōroumetha pempsai. Errōsthe.
Cyril, archbishop of Alexandria, to the bishops Komarius and Potamon, to the archimandrite of the monasteries, the lord Dalmatius, and to the presbyters Timothy and Eulogius, beloved and most dearly longed for and sanctified in Christ: warmest greetings.
We expected that the honourable Nestorius, when he came, would repent of the blasphemies he has uttered since he was ordained and ask pardon from the holy synod; even though to grant him pardon would have been very dangerous indeed, for it was not possible to grant pardon to a man who had preached such things (for he has perverted the whole world and undermined the faith held in the churches). For if someone who dares to let fall a single blasphemous word against our most pious and Christ-loving emperors justly undergoes the penalties of the laws, does not much more the one who is impious toward all, who overthrows our holy mystery and does away with the dispensation that the holy and loving only-begotten Son of God the Father fulfilled for us, deigning to become man in order to save us all and to free the world under heaven from sin and death? But we were amazed at the man's hardness of heart. For he did not repent or weep over what he dared to say against the glory of Christ, the Saviour of us all. Instead, when he had come to Ephesus, he used the same language and showed again that he holds perverse views. So when distinguished metropolitans and most God-fearing bishops rightly raised questions with him, then hemmed him in with the divinely inspired Scripture and taught that the one born of the holy Virgin according to the flesh is God, he used an unlawful expression and said, “I do not call a two-month-old or three-month-old God,” and other things besides, doing away with the incarnation of the Only-begotten.
The holy synod was given holy Pentecost as the appointed time by our most God-beloved emperors; for the first letter by which we were summoned has this wording. We arrived at the city of Ephesus before the appointed day, for it was not right to disregard the imperial decrees. Since we had heard that the most reverent and God-beloved bishop of Antioch, John, was coming, we waited sixteen days, although the whole synod was crying out and saying that he did not wish to sit with it, for he feared that the most honourable Nestorius, who was taken from the church under him, might undergo deposition, and perhaps he was ashamed of the matter. Experience has since shown this to be true; for he put off coming. Some of the most reverent bishops of the East who were with him came ahead and said, “Our lord bishop John instructed us to tell your Reverence: ‘If I am delayed, do what you are doing.’”
So the holy synod assembled on the twenty-eighth of the month Payni by the Alexandrian reckoning, in the great church called Holy Mary, and summoned him, sending most reverent bishops for him to come, present himself, and make his defence about what he had taught and written. He gave the first answer, saying, “I will consider and see.” He was summoned a second time by the holy synod, most God-fearing bishops being again sent to him. But doing an outrageous thing, he took soldiers from the most magnificent count Candidian and stationed them before his house with clubs, preventing anyone from going in to him. When the most holy bishops who had been sent persisted, saying, “We have not come to say or hear anything harsh; the holy synod is summoning him,” he used various pretexts, as one unwilling to come up; for his conscience was smiting him. Then we used a third summons; and when bishops from various provinces were again sent to him, he again used the violence of the soldiers and would not come.
The holy synod therefore sat and, following the ordinances of the church, read his letters and expositions and found them full of blasphemies. Distinguished and most reverent metropolitan bishops also testified that in Ephesus itself, in conversation with us, he had plainly said that Jesus is not God. So it deposed him and pronounced a just and lawful sentence against him. Since it was necessary that your Reverence, having learned these very things, should inform those who most need to know them, so that neither he nor those who share his efforts may carry anyone off, I have necessarily reported them. We also have a letter of the most God-fearing and God-beloved bishop John written to him, in which he sharply rebukes him for bringing new and impious doctrines into the churches and undermining the preaching handed down to the churches by the holy evangelists and apostles. Since he can say nothing in answer about his blasphemies, he makes the excuse, “I asked for a delay of four days until the bishop of Antioch should arrive, and they did not grant it,” although the most holy bishop John just mentioned declined to come. For if he wished to be present, why did he send word through the bishops under him, “If I am delayed, do what you are doing”? As I said, he did not wish to be present, knowing that the holy synod would certainly vote for Nestorius's deposition for having spoken impious and blasphemous things against Christ, the Saviour of us all.
Since, as I have learned, reports have been sent up by the most magnificent count Candidian, be watchful and point out that the minutes of the proceedings at his deposition have not yet been completed on paper; and so we have not been able to send the report that ought to be sent to our pious and victorious emperors. But, God willing, the report will arrive with the minutes, if only we are allowed to send someone who can carry it. If, then, the minutes and the report are slow to arrive, know that we are not being allowed to send them. Farewell.
Chapter 24
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Κύριλλος πρεσβυτέροις, καὶ διακόνοις, καὶ λαῷ ᾿Αλεξανδρείας, ἀγαπητοῖς καὶ ποθεινοτάτοις, ἐν Κυρίῳ χαίρειν. Εἰ καὶ πλατύτερον ἔδει τὰ γεγεννημένα τῇ ὑμετέρᾳ θεοσεβείᾳ γνωρίσαι, ἀλλὰ διὰ τὸ κατεπείγεσθαι τοὺς τοῦ γράμματος ἀποκομιστὰς, συντόμως ἐπέστειλα. Ἴστε τοίνυν ὅτι κατὰ τὴν ὀγδόην καὶ εἰκάδα τοῦ Παυνὶ μηνὸς, ἡ ἁγία σύνοδος γέγονεν ἐν τῇ Ἐφέσῳ ἐν τῇ μεγάλῃ ἐκκλησίᾳ τῆς πόλεως, ἥτις καλεῖται Μαρία Θεοτόκος. Διατελέσαντες δὲ πᾶσαν τὴν ἡμέραν, τελευταῖον καταγνωσθέντα, καὶ οὐδὲ τολμήσαντα παραβαλεῖν ἐν τῇ ἁγίᾳ συνόδῳ, τὸν δύσφημον Νεστόριον καθαιρέσει ὑποβεβλήκαμεν, καὶ ἐξεβάλομεν τῆς ἐπισκοπῆς. Ἡμεν δὲ οἱ συνελθόντες ἐπίσκοποι, ὡσεὶ διακόσιοι, ἥττους ἢ πλείους. Ἐπέμεινε τη δὲ πᾶς ὁ λαὸς τῆς πόλεως ἀπὸ πρωῖ ἕως ἑσπέρας, περιμένων τὸ κρῖμα τῆς ἁγίας συνόδου. Ὡς δὲ ἤκουσαν, ὅτι καθηρέθη ὁ δύστηνος η, πάντες φωνῇ μιᾷ ἤρξαντο εὐφημεῖν τὴν ἁγίαν σύνοδον καὶ δοξάζειν τὸν Θεὸν, ὅτι πέπτωκεν ὁ τῆς πίστεως ἐχθρός. Ἐξελθόντας δὲ ἡμᾶς ἐκ τῆς ἐκκλησίας προέπεμψαν μετὰ λαμπάδων ἕως τοῦ καταγωγίου· λοιπὸν γὰρ ἦν ἐσπέρα· καὶ γέγονε πολλή θυμηδία, καὶ λυχναψία ἐν τῇ πόλει · ὥστε καὶ γυναῖκας, θυμιατήρια κατεχούσας, προηγεῖσθαι ἡμῶν. Καὶ ἔδειξεν ὁ Σωτὴρ τοῖς δυσφημοῦσι τὴν δόξαν αὐτοῦ, ὅτι πάντα δύναται. Μέλλομεν οὖν τοὺς χάρτας τελειώσαντες, τοὺς γενομένους ἐν τῇ καθαιρέσει αὐτοῦ, λοιπὸν ἐπιταχύνειν πρὸς ὑμᾶς. Σὺν Θεῷ πάντες ἐσμὲν ἐν εὐθυμίᾳ, καὶ ὑγιείᾳ, διὰ τὴν τοῦ Σωτῆρος χάριν. Ἐῤῥῶσθαι ὑμᾶς ἐν Κυρίῳ εύχομαι, ἀγαπητοὶ καὶ ποθεινότατοι.
Kyrillos presbyterois, kai diakonois, kai laǭ ᾿Alexandreias, agapētois kai potheinotatois, en Kyriǭ chairein. Ei kai platyteron edei ta gegennēmena tę̄ hymeterą theosebeią gnōrisai, alla dia to katepeigesthai tous tou grammatos apokomistas, syntomōs epesteila. Iste toinyn hoti kata tēn ogdoēn kai eikada tou Pauni mēnos, hē hagia synodos gegonen en tę̄ Ephesǭ en tę̄ megalę̄ ekklēsią tēs poleōs, hētis kaleitai Maria Theotokos. Diatelesantes de pasan tēn hēmeran, teleutaion katagnōsthenta, kai oude tolmēsanta parabalein en tę̄ hagią synodǭ, ton dysphēmon Nestorion kathairesei hypobeblēkamen, kai exebalomen tēs episkopēs. Hēmen de hoi synelthontes episkopoi, hōsei diakosioi, hēttous ē pleious. Epemeine tē de pas ho laos tēs poleōs apo prōi heōs hesperas, perimenōn to krima tēs hagias synodou. Hōs de ēkousan, hoti kathērethē ho dystēnos ē, pantes phōnę̄ mią ērxanto euphēmein tēn hagian synodon kai doxazein ton Theon, hoti peptōken ho tēs pisteōs echthros. Exelthontas de hēmas ek tēs ekklēsias proepempsan meta lampadōn heōs tou katagōgiou; loipon gar ēn espera; kai gegone pollē thymēdia, kai lychnapsia en tę̄ polei ; hōste kai gynaikas, thymiatēria katechousas, proēgeisthai hēmōn. Kai edeixen ho Sōtēr tois dysphēmousi tēn doxan autou, hoti panta dynatai. Mellomen oun tous chartas teleiōsantes, tous genomenous en tę̄ kathairesei autou, loipon epitachynein pros hymas. Syn Theǭ pantes esmen en euthymią, kai hygieią, dia tēn tou Sōtēros charin. Errhōsthai hymas en Kyriǭ euchomai, agapētoi kai potheinotatoi.
Cyril to the presbyters, deacons, and people of Alexandria, beloved and most dearly longed for: greeting in the Lord.
Though I ought to have made known to your Reverence what has happened at greater length, I have written briefly because the bearers of the letter are in haste. Know, then, that on the twenty-eighth of the month Payni the holy synod met at Ephesus in the great church of the city, which is called Mary Mother of God. Having spent the whole day, we at last subjected the blasphemer Nestorius, who had been condemned and did not even dare to appear before the holy synod, to deposition, and put him out of the episcopate. We bishops who met were about two hundred, more or less. All the people of the city waited from morning till evening for the judgement of the holy synod. When they heard that the wretch had been deposed, they all began with one voice to praise the holy synod and glorify God, because the enemy of the faith had fallen. When we came out of the church, they escorted us with torches to our lodgings, for it was now evening; and there was great gladness and lighting of lamps in the city, so that even women carrying censers went before us. And the Saviour showed those who blaspheme his glory that he can do all things. So, once we have completed the papers drawn up at his deposition, we shall hurry back to you. By God's help we are all in good spirits and health, through the Saviour's grace. I pray for your health in the Lord, beloved and most dearly longed for.
Chapter 25
25PG 77 77:137
Κύριλλος πρεσβυτέροις, καὶ διακόνοις, καὶ λαῷ ᾿Αλεξανδρείας, ἀγαπητοῖς καὶ ποθεινοτάτοις, ἐν Κυρίῳ χαίρειν. Τὰ λαμπρὰ καὶ μεγάλα τῶν κατορθωμάτων οὐ δίχα πόνων εἰς πέρας ἄγεται. Δεῖ δὲ δὴ πάντως ἀγαθοῦ παντὸς ἱδρῶτα προανατείλαι. Καὶ οὐ θαυμαστὸν, ἐἰ ἐν τοῖς μεγάλοις ἀκολουθοῦν ὁρῶμεν τὸ τοιοῦτον, μει, καὶ διὰ πόνων ἔρχεται. ᾿Αλλὰ καὶ ἐν τῷ πονεῖν δεδιδάγμεθα λέγειν « ᾿Ανδρίζου, καὶ κραταιούσθω ἡ καρδία σου, καὶ ὑπόμεινον τὸν Κύριον. » Τεθαρσήκαμεν γὰρ, ὅτι καρπὸς εὐκλεὴς τοῖς εἰς ἀρετὴν σπουδάσμασιν ἔπεται, καὶ πνευματικῆς ἀνδρείας ξένιον εὑρήσομεν τὸν παρὰ Θεοῦ μισθόν. Αἴρεσιν τοίνυν μιαρωτάτην, ἐπιχειρήσασαν ἤδη κατὰ πάσης αἴρεσθαι τῆς ὑπ᾿ οὐρανὸν καὶ ἀνυψώσασαν ὁ εἰς ὕψος τὸ κέρας, καὶ λαλοῦσαν ἀδικίαν κατὰ τοῦ Θεοῦ, καθεῖλεν αὐτὸς, καὶ οἷάπερ φλόγα, κατεμπρῆσαι θέλουσαν τὰ ὀρθὰ τῆς Ἐκκλησίας δόγματα, κατέσβεσεν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, τὸν ταύτης εὑρετὴν καὶ πατέρα καταργήσας τε ὁμοῦ, καὶ παύσας τῆς ἱερωσύνης, ψήφῳ τῆς ἁγίας συνόδου · ὥστε καὶ χαίροντας ὅτε καὶ τὰ κοινὰ, καὶ τὰ κάτωθεν, καὶ μερίμνης γέἡμᾶς λέγειν· · Ἐμεγάλυνε Κύριος τοῦ ποιῆσαι μεθ' ἡμῶν, ἐγενήθημεν εὐφραινόμενοι. » Εὐθυμία γὰρ καὶ διδασκάλοις, καὶ τοῖς λαῶν ἡγουμένοις, τὸ τὴν ὀρθὴν κρατύνεσθαι πίστιν, καὶ δοξάζεσθαι πανταχοῦ τὸν τῶν ὅλων Σωτῆρα καὶ Θεὸν, καταργουμένου τοῦ Σατανᾶ, καὶ ἀνῃρημένων τῶν παρ᾿ αὐτοῦ σκανδάλων, καὶ τῶν τῆς ἀληθείας δογμάτων κατισχυόντων τοῦ ψεύδους· ἵνα πάντες ἐξ Ρ ἑνὸς στόματος ὁμοφώνως λέγωμεν· · Εἷς Κύριος, μία πίστις, ἓν βάπτισμα. Ταῦτα καὶ νῦν ὡς τέκνοις γράφω, τὰ παράδοξα τοῦ Σωτῆρος διηγούμενος· ἵνα ἐκτενεστέρας ποιῆτε τὰς προσευχάς · ὥστε ἰσχύσαι μετὰ τῆς τοῦ Θεοῦ βουλῆς, χαίροντας χαίρουσιν ἀποδοθῆναι μετ᾿ εὐρωστίας 4. Ἐῤῥῶσθαι ὑμᾶς ἐν Κυρίῳ εὔχομαι.
Kyrillos presbyterois, kai diakonois, kai laǭ ᾿Alexandreias, agapētois kai potheinotatois, en Kyriǭ chairein. Ta lampra kai megala tōn katorthōmatōn ou dicha ponōn eis peras agetai. Dei de dē pantōs agathou pantos hidrōta proanateilai. Kai ou thaumaston, ei en tois megalois akolouthoun horōmen to toiouton, mei, kai dia ponōn erchetai. ᾿Alla kai en tǭ ponein dedidagmetha legein « ᾿Andrizou, kai krataiousthō hē kardia sou, kai hypomeinon ton Kyrion. » Tetharsēkamen gar, hoti karpos eukleēs tois eis aretēn spoudasmasin epetai, kai pneumatikēs andreias xenion heurēsomen ton para Theou misthon. Airesin toinyn miarōtatēn, epicheirēsasan ēdē kata pasēs airesthai tēs hyp᾿ ouranon kai anypsōsasan ho eis hypsos to keras, kai lalousan adikian kata tou Theou, katheilen autos, kai hoiaper phloga, katemprēsai thelousan ta ortha tēs Ekklēsias dogmata, katesbesen ho monogenēs tou Theou Logos, ton tautēs heuretēn kai patera katargēsas te homou, kai pausas tēs hierōsynēs, psēphǭ tēs hagias synodou ; hōste kai chairontas hote kai ta koina, kai ta katōthen, kai merimnēs geēmas legein; ; Emegalyne Kyrios tou poiēsai meth' hēmōn, egenēthēmen euphrainomenoi. » Euthymia gar kai didaskalois, kai tois laōn hēgoumenois, to tēn orthēn kratynesthai pistin, kai doxazesthai pantachou ton tōn holōn Sōtēra kai Theon, katargoumenou tou Satana, kai anę̄rēmenōn tōn par᾿ autou skandalōn, kai tōn tēs alētheias dogmatōn katischyontōn tou pseudous; hina pantes ex R henos stomatos homophōnōs legōmen; ; Heis Kyrios, mia pistis, hen baptisma. Tauta kai nyn hōs teknois graphō, ta paradoxa tou Sōtēros diēgoumenos; hina ektenesteras poiēte tas proseuchas ; hōste ischysai meta tēs tou Theou boulēs, chairontas chairousin apodothēnai met᾿ eurōstias 4. Errhōsthai hymas en Kyriǭ euchomai.
Cyril to the presbyters, deacons, and people of Alexandria, beloved and most dearly longed for: greeting in the Lord.
Brilliant and great achievements are not brought to completion without labour; sweat must always rise before every good. And it is no wonder if we see this follow in great matters, since all that is good comes through labours. But even in labouring we have been taught to say, “Be strong, and let your heart take courage, and wait for the Lord.” For we are confident that a glorious fruit follows efforts toward virtue, and we shall find the reward from God a gift in return for spiritual courage. A most foul heresy, then, which had already tried to rise up against the whole world under heaven, had lifted its horn on high and was speaking unrighteousness against God, he himself has brought down; and the only-begotten Word of God has quenched it like a flame that wished to burn up the right doctrines of the church, by abolishing at once its inventor and father and ending his priesthood by the vote of the holy synod; so that we too, rejoicing, may say, “The Lord has done great things with us; we have become glad.” For it is gladness to teachers and to leaders of the people when the right faith is strengthened and the Saviour and God of all is glorified everywhere, Satan being brought to nothing, the scandals he caused removed, and the doctrines of truth prevailing over falsehood, so that all of us “with one mouth” may say in harmony, “One Lord, one faith, one baptism.” I write this now to you as to children, recounting the Saviour's marvels, so that you may make your prayers more earnest, that with God's counsel we may be able to be restored rejoicing to you who rejoice, in good health. I pray for your health in the Lord.
Chapter 26
26PG 77 77:139
Κύριλλος, τοῖς εὐλαβεστάτοις καὶ θεοσεβεστάτοις Πατράσι μοναχοῖς τῶν μοναχῶν], καὶ τοῖς σὺν ὑμῖν τὸν μονήρη βίον ἀσκοῦσι, καὶ ἐν πίστει Θεοῦ ἰδρυμένοις, ἀγαπητοῖς καὶ ποθεινοτάτοις, ἐν Κυρίῳ χαίρειν. Ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὅτε τὰς παρὰ τῶν ἀνοσίων Ἰουδαίων ὑπέμεινε παροινίας, λοιδορούμενος καὶ ῥαπιζόμενος, καὶ μαστιζόμενος, καὶ τὸ τελευταῖον, τῷ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν σταυρῷ προσηλούμενος, ὁρῶν ἅπαντας τοὺς πλημμελοῦντας εἰς αὐτὸν, καὶ τὰς ἀνοσίους ἐπ᾿ αὐτῷ σείοντας · κεφαλὰς, ἔφασκε· « Καὶ ὑπέμεινα συλλυπούμενον, καὶ οὐχ ὑπῆρξε, καὶ παρακαλοῦντας, καὶ οὐχ εὗρον. » Τοιοῦτόν τι καὶ νῦν γεγενημένον ὁρῶμεν. Μᾶλλον δὲ, ἵνα μὴ τὸν τῶν πιστῶν καὶ γνησίων ὑβρίζω ζῆλον, ἐπὶ ταῖς δυσφημίαις Νεστορίου πολλοὺς ἔσχε συλλυπουμένους, εἰ καὶ ἡθέτησάν τινες αὐτὸν τῶν συντεταγ μένων εἰς ἱερωσύνην, συμπράττοντες τῷ αἱρετικῷ, καὶ τοῖς αὐτῷ πολεμοῦσιν ἀντιταττόμενοι· ἀλλὰ καταργήσει Χριστὸς τὰς τούτων ἀπαιδευσίας, μᾶλλον δὲ ἤδη καὶ κατήργηκε. Πέπαυται γὰρ τὸ δύσφημον στόμα, καὶ σεσίγηκεν ἡ μιαρωτάτη γλῶττα, οὐκέτι τὰς κατὰ Χριστοῦ προφέρουσα βλασφημίας ἐν ἐξουσίᾳ διδασκαλικῇ τε καὶ ἀρχιερατικῇ. Καὶ οἱ τὴν φιλίαν αὐτοῦ δυσωπηθέντες μᾶλλον, καὶ οὐχὶ τῆς πρὸς Χριστὸν ἀγάπης πεφροντικότες, ἀπιμίας ἔχουσι τὰ πρόσωπα μεστά· τοῦτο γὰρ αὐτοῖς ὠφείλετο. ᾿Αλλ' εἰ καὶ νενίκηται λοιπὸν ὁ ἐχθρὸς, καὶ ἐσμὲν ἐν λειψάνοις τῆς φροντίδος, χρήζομεν καὶ οὕτω τῶν ὑμετέρων ἱκετειῶν πρὸς τὸν Θεόν· καὶ ἔστιν ἀναγκαῖον ὑμᾶς, ὡς ἀναθέντας τῷ Θεῷ τὴν ἑαυτῶν ζωὴν, ὁσίας ἐπαίρειν χεῖρας, καὶ συχνῶς τοῦτο πράττειν ὑπὲρ ἡμῶν. Ἐννοήσατε γὰρ ὅτι Ἰησοῦς, ὁ τοῦ Ναυῆ, μετὰ τῶν ἐπιλέκτων τοῦ Ἰσραὴλ ἀντεπράττετο τῷ Αμαλὴκ, ὁ δὲ γε μακάριος Μωσῆς, τὰς χεῖρας ἐπαίρων, ἐζήτει παρὰ Θεοῦ τὸ νικᾷν δύνασθαι τοὺς ἐν πολέμῳ καὶ μάχῃ. ᾿Ανδριζέσθω τοίνυν ἡ θεοσέβεια ὑμῶν ἐν προσευχαῖς ', καὶ ὡς τέκνα γνήσια Πατράσι συμπράττετε, νόσον ὥσπερ τινὰ λοιμικὴν, τὴν Νεστορίου κακοδοξίαν ἐκκόψαντες ἵνα καὶ ἄσπιλον, καὶ ἀμώμητον, καὶ οὐδαμόθεν διαβεβλημένην ἔχοντες πίστιν, εὐαρεστεῖν ἰσχύσωμεν τῷ τὰ πάντα δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν ὑπομεμενηκότι Χριστῷ. Εὐφράνατε δὲ καὶ διὰ γραμμάτων ἡμᾶς· δεξόμεθα γὰρ ὡς ἱκανωτάτην τὸ πρᾶγμα παράκλησιν. Ἐῤῥῶσθαι ὑμᾶς εύχομαι, ἀγαπητοὶ καὶ ποθεινότατοι ἀδελφοί.
Kyrillos, tois eulabestatois kai theosebestatois Patrasi monachois tōn monachōn], kai tois syn hymin ton monērē bion askousi, kai en pistei Theou idrymenois, agapētois kai potheinotatois, en Kyriǭ chairein. Ho Kyrios hēmōn Iēsous Christos, hote tas para tōn anosiōn Ioudaiōn hypemeine paroinias, loidoroumenos kai rhapizomenos, kai mastizomenos, kai to teleutaion, tǭ di' hēmas kai hyper hēmōn staurǭ prosēloumenos, horōn hapantas tous plēmmelountas eis auton, kai tas anosious ep᾿ autǭ seiontas ; kephalas, ephaske; « Kai hypemeina syllypoumenon, kai ouch hypērxe, kai parakalountas, kai ouch heuron. » Toiouton ti kai nyn gegenēmenon horōmen. Mallon de, hina mē ton tōn pistōn kai gnēsiōn hybrizō zēlon, epi tais dysphēmiais Nestoriou pollous esche syllypoumenous, ei kai hēthetēsan tines auton tōn syntetag menōn eis hierōsynēn, symprattontes tǭ hairetikǭ, kai tois autǭ polemousin antitattomenoi; alla katargēsei Christos tas toutōn apaideusias, mallon de ēdē kai katērgēke. Pepautai gar to dysphēmon stoma, kai sesigēken hē miarōtatē glōtta, ouketi tas kata Christou propherousa blasphēmias en exousią didaskalikę̄ te kai archieratikę̄. Kai hoi tēn philian autou dysōpēthentes mallon, kai ouchi tēs pros Christon agapēs pephrontikotes, apimias echousi ta prosōpa mesta; touto gar autois ōpheileto. ᾿All' ei kai nenikētai loipon ho echthros, kai esmen en leipsanois tēs phrontidos, chrēzomen kai houtō tōn hymeterōn hiketeiōn pros ton Theon; kai estin anankaion hymas, hōs anathentas tǭ Theǭ tēn heautōn zōēn, hosias epairein cheiras, kai sychnōs touto prattein hyper hēmōn. Ennoēsate gar hoti Iēsous, ho tou Nauē, meta tōn epilektōn tou Israēl antepratteto tǭ Amalēk, ho de ge makarios Mōsēs, tas cheiras epairōn, ezētei para Theou to nikąn dynasthai tous en polemǭ kai machę̄. ᾿Andrizesthō toinyn hē theosebeia hymōn en proseuchais ', kai hōs tekna gnēsia Patrasi symprattete, noson hōsper tina loimikēn, tēn Nestoriou kakodoxian ekkopsantes hina kai aspilon, kai amōmēton, kai oudamothen diabeblēmenēn echontes pistin, euarestein ischysōmen tǭ ta panta di' hēmas kai hyper hēmōn hypomemenēkoti Christǭ. Euphranate de kai dia grammatōn hēmas; dexometha gar hōs hikanōtatēn to pragma paraklēsin. Errhōsthai hymas euchomai, agapētoi kai potheinotatoi adelphoi.
Cyril to the most reverent and most God-fearing fathers of the monks, and to those with you who practise the solitary life and are established in the faith of God, beloved and most dearly longed for: greeting in the Lord.
Our Lord Jesus Christ, when he endured the drunken insolence of the unholy Jews, being reviled, struck, scourged, and at last nailed to the cross for us and on our behalf, seeing all who were sinning against him and wagging their unholy heads at him, said, “I waited for one to grieve with me, and there was none; and for comforters, and I found none.” We see something of the kind happening now. Or rather, so as not to insult the zeal of the faithful and genuine, he had many who grieved with him over the blasphemies of Nestorius, even if some of those enrolled in the priesthood set him aside, acting with the heretic and opposing those who fight against him. But Christ will bring their ignorance to nothing, or rather has already done so. For the blaspheming mouth has been stopped, and the most foul tongue has fallen silent, no longer uttering blasphemies against Christ with the authority of a teacher and a high priest. And those who respected his friendship more and took no thought for love toward Christ have their faces full of dishonour; for this is what they deserved.
But even though the enemy has now been conquered and we are in the remnants of our anxiety, we still need your supplications to God; and you, who have dedicated your lives to God, must lift up holy hands and do this often for us. For consider that Joshua son of Nun fought against Amalek with the chosen men of Israel, while the blessed Moses, lifting up his hands, asked of God that those in the war and battle might be able to conquer. Let your Reverence, then, play the man in prayers, and, as true children, work together with your fathers, cutting out the false doctrine of Nestorius like a pestilential disease, so that, keeping a faith spotless, blameless, and in no way slandered, we may be able to please Christ, who endured all things because of us and for us. Gladden us also by letters; for we shall receive this as the greatest encouragement. I pray for your health, beloved and most dearly longed-for brothers.
Chapter 27
27PG 77 77:141
Ἐταράχθη λίαν ἡ ἁγία σύνοδος, ἀκούσασα ὅτι οὐ πάντα ὀρθῶς ἀνήνεγκεν ὁ μεγαλοπρεπέστατος καὶ ἐνδοξότατος κόμης Ἰωάννης, ὥστε βουλεύεσθαι τοὺς ἐκεῖσε καὶ περὶ ἐξορίας καθ' ἡμῶν· ὡς τῆς ἁγίας συνόδου καταδεξαμένης τὴν ἀκανόνιστον καὶ ἄθεσμον γενομένην καθαίρεσιν παρά τε Ἰωάννου, καὶ τῶν σὺν αὐτῷ αἱρετικῶν. Ἰδοὺ τοίνυν καὶ ἑτέρα γέγονεν ἀναφορὰ παρὰ τῆς ἁγίας συνόδου, διδάσκουσα, ὅτι καὶ λυπεῖται ἐπὶ τῷ δεσποτικῷ γράμματι, καὶ ὅτι οὐ κατεδεξάμεθα τῶν τριῶν τὰς καθαιρέσεις· καὶ ἐξαιρέτως μὲν, ἀκυροῦσθαι τὰ παρ᾿ ἐκείνων δυσσεβῶς καὶ ἀθέσμως γενόμενα, κρατύνεσθαι δὲ μᾶλλον τὰ παρ᾿ ἡμῶν. Ἐδίδαξαν γὰρ καὶ διὰ πρώτης ἀναφορᾶς, ὅτι ἄκυρα μὲν τὰ παρ' ἐκείνων ἀκανονίστως γενόμενα πεποιήκασι, κοινωνικοὺς δὲ ἡμᾶς καὶ συν· επισκόπους ἔχουσι, καὶ ὅτι τῆς τοιαύτης οὐκ ἐξίστανται γνώμης. Μυρία δὲ πεποιηκότος τοῦ μνημονευθέντος μεγαλοπρεπεστάτου ἀνδρὸς, ὥστε ἐλθεῖν εἰς κοινωνίαν Ἰωάννην, καὶ τοὺς σὺν αὐτῷ τῇ ἀγίᾳ συνόδῳ μέχρι τῆς σήμερον, οὐδὲ ἀκοῦσαι ἠνέσχοντο τοιαύτης φωνῆς· ἀλλ᾽ ἐνίστανται μὲν πάντες ν, λέ παντελῶς. ἀντετάττετο. γοντες ὅτι ᾿Αδύνατον ἡμᾶς εἰς τοῦτο ἐλθεῖν, ἐὰν μὴ βασιλεὺς νῦν τοῦ μαθεῖν τὴν πίστιν, εἰδὼς αὐκαὶ τὸ παρ᾿ αὐτῶν ἀκανονίστως γενόμενον λυθῇ, καὶ προσπέσωσι τῇ συνόδῳ, ὡς πλημμελήσαντες, ἀναθεματίσωσι δὲ καὶ τὰ δόγματα αὐτοῦ ἐγγράφως· καὶ ἐν τούτοις ἡ πᾶσα ἔνστασις τῆς συνόδου. ᾿Αποτυχὼν δὲ τούτου ὁ μνημονευθεὶς μεγαλοπρεπέστατος ἀνὴρ, ἐπενόησε καὶ τοῦτο καὶ ἀπῄτει τὴν σύνοδον, ἔκθεσιν πίστεως ἐγγράφως ἐπιδοῦναι αὐτῷ, ἵνα κά κείνους ποιήσωσι - συνθέσθαι καὶ ὑπογράψαι, καὶ ἀνέλθῃ, λέγων ὅτι Συνῆψα αὐτοὺς εἰς φιλίαν, ἀνθρωπίνας λύπας ἔχοντας μεταξὺ ἀλλήλων. Τοῦτο νοήσασα ἡ ἁγία σύνοδος, πάλιν ἀνέστη ἄχρι παντὸς λέγουσα ὅτι Οὐχ ὑβρίζομεν ἑαυτούς. Οὐ γὰρ ὡς αἱρετικοὶ κεκλήμεθα· ἀλλὰ ἤλθομεν πίστιν ἀθετουμένην στῆσαι, ἣν καὶ ἐστήσαμεν· καὶ οὐ χρήζει ὁ τὴν, καὶ ἐν αὐτῇ βαπτισθείς. Οὐ προέβη τοίνυν οὐδὲ τοῦτο τοῖς ἀπὸ τῆς ᾿Ανατολῆς. Κἀκεῖνο δὲ γινώσκετε, ὅτι συνθέντες ἔκθεσιν πίστεως, ἐφιλονείκησαν πρὸς ἀλλήλους· καὶ εἰσὶν ἐν τῷ φιλονεικεῖν ἔτι. Οἱ μὲν γὰρ αὐτῶν καταδέχονται Θεοτόκον εἰπεῖν τὴν ἁγίαν Παρθένον, μετὰ καὶ τοῦ ἀνθρωποτόκον, οἱ δὲ παντελῶς ἀρνοῦνται, καί φασιν ἑτοίμως ἔχειν ἀποτμηθῆναι τῶν χειρῶν, ἡ ὑπογράψαι τοιαύτῃ φωνῇ. Ασχημονοῦσι δὲ πανταχοῦ, αἱρετικοὶ δεικνύμενοι. Ταῦτα πάντες παρὰ τῆς θεοσεβείας ὑμῶν διδασκέσθωσαν, καὶ μάλιστα οἱ θεοσεβέστατοι καὶ ἀγιώτατοι ἀρχιμανδρίται· μήποτε ὑποστρέψας ὁ προῤῥηθεὶς, ἕτερα ἀνθ' ἑτέρων εἴπῃ, ἢ διδάξῃ, τέρπων τάς τινων ἀκοάς. Μὴ ἀποκνήσῃ δὲ ὑμῶν ἡ θεοσέβεια, μηδὲ ἀποκαμνέτω πρὸς τοὺς ὑπὲρ ἡμῶν ἰδρῶτας, εἰδυῖα ὅτι ἑαυτὴν παρατίθεται καὶ Θεῷ καὶ ἀνθρώποις. Καὶ ἐνταῦθα γὰρ διὰ τὴν τοῦ Σωτῆρος χάριν, οἱ μηδέποτε ἡμᾶς εἰδότες τῶν θεοσεβεστάτων ἐπισκόπων, ἑτοίμως ἔχουσι τὴν ψυχὴν θεῖναι ὑπὲρ ἡμῶν, καὶ μετὰ δακρύων προσέρχονται, λέγοντες, καὶ δ συνεξορισθῆναι, καὶ συναποθανεῖν, δι᾽ εὐχῆς ἔχουσιν. Ἐν - πολλῇ δὲ θλίψει πάντες ἐσμὲν, καὶ διὰ τοῦ φρουρεῖσθαι παρὰ στρατιωτῶν, καὶ πρὸ τῶν ἰδίων κοιτώνων ἔχειν αὐτοὺς καθεύδοντας, μάλιστα ἡμεῖς. Ἡ δὲ ἄλλη πᾶσα σύνοδος ἀπέκαμε καὶ κάμνει. Καὶ οἱ πλείους ἀπέθανον· λοιπὸν δὲ καὶ οἱ λοιποὶ τὰ ἑαυτῶν πιπράσκουσιν, οὐκ ἔχοντες ἀναλώματα.
Etarachthē lian hē hagia synodos, akousasa hoti ou panta orthōs anēnenken ho megaloprepestatos kai endoxotatos komēs Iōannēs, hōste bouleuesthai tous ekeise kai peri exorias kath' hēmōn; hōs tēs hagias synodou katadexamenēs tēn akanoniston kai athesmon genomenēn kathairesin para te Iōannou, kai tōn syn autǭ hairetikōn. Idou toinyn kai hetera gegonen anaphora para tēs hagias synodou, didaskousa, hoti kai lypeitai epi tǭ despotikǭ grammati, kai hoti ou katedexametha tōn triōn tas kathaireseis; kai exairetōs men, akyrousthai ta par᾿ ekeinōn dyssebōs kai athesmōs genomena, kratynesthai de mallon ta par᾿ hēmōn. Edidaxan gar kai dia prōtēs anaphoras, hoti akyra men ta par' ekeinōn akanonistōs genomena pepoiēkasi, koinōnikous de hēmas kai syn; episkopous echousi, kai hoti tēs toiautēs ouk existantai gnōmēs. Myria de pepoiēkotos tou mnēmoneuthentos megaloprepestatou andros, hōste elthein eis koinōnian Iōannēn, kai tous syn autǭ tę̄ agią synodǭ mechri tēs sēmeron, oude akousai ēneschonto toiautēs phōnēs; all᾽ enistantai men pantes n, le pantelōs. antetatteto. gontes hoti ᾿Adynaton hēmas eis touto elthein, ean mē basileus nyn tou mathein tēn pistin, eidōs aukai to par᾿ autōn akanonistōs genomenon lythę̄, kai prospesōsi tę̄ synodǭ, hōs plēmmelēsantes, anathematisōsi de kai ta dogmata autou engraphōs; kai en toutois hē pasa enstasis tēs synodou. ᾿Apotychōn de toutou ho mnēmoneutheis megaloprepestatos anēr, epenoēse kai touto kai apę̄tei tēn synodon, ekthesin pisteōs engraphōs epidounai autǭ, hina ka keinous poiēsōsi - synthesthai kai hypograpsai, kai anelthę̄, legōn hoti Synēpsa autous eis philian, anthrōpinas lypas echontas metaxy allēlōn. Touto noēsasa hē hagia synodos, palin anestē achri pantos legousa hoti Ouch hybrizomen heautous. Ou gar hōs hairetikoi keklēmetha; alla ēlthomen pistin athetoumenēn stēsai, hēn kai estēsamen; kai ou chrēzei ho tēn, kai en autę̄ baptistheis. Ou proebē toinyn oude touto tois apo tēs ᾿Anatolēs. Kakeino de ginōskete, hoti synthentes ekthesin pisteōs, ephiloneikēsan pros allēlous; kai eisin en tǭ philoneikein eti. Hoi men gar autōn katadechontai Theotokon eipein tēn hagian Parthenon, meta kai tou anthrōpotokon, hoi de pantelōs arnountai, kai phasin hetoimōs echein apotmēthēnai tōn cheirōn, hē hypograpsai toiautę̄ phōnę̄. Aschēmonousi de pantachou, hairetikoi deiknymenoi. Tauta pantes para tēs theosebeias hymōn didaskesthōsan, kai malista hoi theosebestatoi kai agiōtatoi archimandritai; mēpote hypostrepsas ho prorrhētheis, hetera anth' heterōn eipę̄, ē didaxę̄, terpōn tas tinōn akoas. Mē apoknēsę̄ de hymōn hē theosebeia, mēde apokamnetō pros tous hyper hēmōn idrōtas, eiduia hoti heautēn paratithetai kai Theǭ kai anthrōpois. Kai entautha gar dia tēn tou Sōtēros charin, hoi mēdepote hēmas eidotes tōn theosebestatōn episkopōn, hetoimōs echousi tēn psychēn theinai hyper hēmōn, kai meta dakryōn proserchontai, legontes, kai d synexoristhēnai, kai synapothanein, di᾽ euchēs echousin. En - pollę̄ de thlipsei pantes esmen, kai dia tou phroureisthai para stratiōtōn, kai pro tōn idiōn koitōnōn echein autous katheudontas, malista hēmeis. Hē de allē pasa synodos apekame kai kamnei. Kai hoi pleious apethanon; loipon de kai hoi loipoi ta heautōn pipraskousin, ouk echontes analōmata.
The holy synod was greatly troubled to hear that the most magnificent and most glorious count John did not report everything correctly, so that those there are even deliberating about exile for us, as though the holy synod had accepted the uncanonical and lawless deposition carried out by John and the heretics with him. See, then, another report has been made by the holy synod, explaining that it is grieved at the imperial letter, and that we have not accepted the depositions of the three; and in particular that what was done by those men impiously and lawlessly should be annulled, and what was done by us rather confirmed. For in their first report too they explained that they had made void what those men did uncanonically, that they have us as communicants and fellow bishops, and that they do not depart from this judgement.
Although the most magnificent man mentioned above has done countless things to bring John and those with him into communion with the holy synod, up to this day they have not borne even to hear such a proposal. All stand firm, saying, “It is impossible for us to come to this unless what they did uncanonically is undone, and they fall down before the synod as offenders and anathematize his doctrines in writing.” In this lies the whole resistance of the synod. Having failed in this, the most magnificent man mentioned above devised this too: he demanded that the synod hand him a written statement of faith, so that they might make those men also agree and sign it, and he might go up saying, “I have joined them in friendship; they had human grievances with one another.” Perceiving this, the holy synod again stood firm to the end, saying, “We do not insult ourselves. We were not summoned as heretics; we came to establish the faith that was being set aside, and we have established it. Nor does the emperor now need to learn the faith, since he knows it and was baptized in it.” So this did not succeed for the Easterners either.
Know this too: having composed a statement of faith, they quarrelled with one another and are still quarrelling. Some of them accept calling the holy Virgin Mother of God, together with “mother of a man,” while others deny it altogether and say they are ready to have their hands cut off rather than sign such a word. They disgrace themselves everywhere, being shown to be heretics. Let everyone learn these things from your Reverence, especially the most God-fearing and most holy archimandrites, so that the man mentioned before, when he returns, may not say or teach one thing for another, pleasing the ears of some. Let your Reverence not shrink or grow weary of your labours for us, knowing that you commend yourselves both to God and to men. For here too, by the Saviour's grace, some of the most God-fearing bishops who have never seen us are ready to lay down their lives for us, and come with tears saying that they pray to be exiled with us and to die with us. We are all in great affliction, being guarded by soldiers who sleep even before the doors of our bedrooms, we especially. The rest of the synod is all worn out and is suffering; many have died, and the rest are now selling their belongings, having no means for their expenses.
Chapter 28
28PG 77 77:143
"Ἴσον ἐπιστολῆς γραφείσης παρὰ τοῦ ἀρχιεπισκόπου Κυρίλλου τοῖς ἐν Κωνσταντινουπόλει, εὐλαβεστάτοις ἐπισκόποις Θεοπέμπτῳ, καὶ Ποτάμωνι καὶ Δανιήλῳ, ὑπὲρ ὧν ἔπαθε συσκευῶν, τῶν κατὰ Νεστορίου καὶ Ἰωάννου χαρτίων. Κύριλλος Θεοπέμπτῳ, καὶ Δανιήλῳ καὶ Ποτάμωνι, ἀγαπητοῖς καὶ συλλειτουργοῖς, ἐν Κυρίῳ χαίρειν. Πολλαὶ καθ' ἡμῶν γεγόνασιν ἐκεῖσε διαβολαί · τοῦτο μὲν, ὡς ἀπὸ τῆς Ἀλεξανδρέων ἀκολουθησάντων ἡμῖν ἐκ τοῦ βαλανείου πολλῶν, τοῦτο δὲ ὡς κανονικῶν ἐξελθουσῶν· ὡς δὲ φασιν, ὅτι εἴρηται παρὰ τῶν διαβεβληκότων, ὅτι κατὰ συσκευὴν ἐμὴν, καὶ οὐ κατὰ σκοπὸν τῆς ἁγίας συνόδου, τὴν καθαίρεσιν ὑπέμεινε Νεστόριος. ᾿Αλλ᾽ εὐλογητὸς ὁ Σωτὴρ, ὁ τοὺς τὰ τοιαῦτα λέγοντας ἐλέγξας. Ἐλθὼν γὰρ εἰς τὴν Ἐφεσίων ὁ κύριός μου, ὁ μεγαλοπρεπέ στατος καὶ ἐνδοξότατος κόμης τῶν θείων λαργιτιώνων Ἰωάννης, κατέγνω τῶν τὰ τοιαῦτα πεφλυαρηκότων, οὐδὲν εὑρὼν ἀληθές. Εἶδε δὲ ὅτι ἰδίαν ἔνστασιν ἡ ἁγία σύνοδος τῆς πίστεως ἔχει, καὶ οὔτε ἐμοὶ χαριζομένη, οὔτε ἐἑτέρῳ τινὶ, ἀλλὰ θείῳ ζήλῳ κινουμένη, καὶ οὐκ ἐνεγκοῦσα τὰς ἐκείνου βλασφημίας, κατεψηφίσατο αὐτοῦ. Ἀναγνωσθέντος δὲ καὶ τοῦ γράμματος τῶν εὐσεβεστάτων καὶ φιλοχρίστων βασιλέων, δι' οὗ αἱ τῶν τριῶν καθαιρέσεις ἐλέγοντο εἶναι δεκτέαι, ἐφρουρούμεθα τέως, οὐδὲ εἰδότες τὸ ἐκβησόμενον. Πλὴν εὐχαριστοῦμεν τῷ Θεῷ, ὅταν καταξιωθῶμεν ὑπὲρ τοῦ ὀνόματος αὐτοῦ, οὐ δεσμῶται γενέσθαι μόνον, ἀλλὰ γὰρ καὶ τὰ ἕτερα πάντα ὑπομεῖναι · οὐ γὰρ ἄμισθον τὸ πρᾶγμά ἐστιν. Οὐκ ἦνέσχετο δὲ ἡ σύνοδος κοινωνῆσαι Ἰωάννῃ, ἀλλ᾽ ἐνίσταται λέγουσα· Ἰδοὺ τὰ σώματα, ἰδοὺ αἱ ἐκκλησίαι, ἰδοὺ αἱ πόλεις, ἐξουσίαν ἔχετε· ἡμᾶς κοινωνῆσαι ἀδύνατον τοῖς ἀνατολικοῖς, ἂν μὴ λυθῇ τὰ κατασκευασθέντα ἐκ τῆς αὐτῶν συκοφαντίας κατὰ τῶν συλλει τουργῶν ἡμῶν, ὁμολογήσωσι δὲ καὶ τὴν πίστιν ὀρθήν. Καταγινώσκονται γὰρ τὰ Νεστορίου, καὶ λαλοῦντες, καὶ φρονοῦντες, καὶ ὁμολογοῦντες. Ἡ πᾶσα εὖν ἔνστασις ἐν τούτοις. Εὐχέσθωσαν ὑπὲρ ἡμῶν πάντες οἱ ὀρθόδοξοι. Ὡς γάρ φησιν ὁ μακάριος Δαβίδ· · Ἐγὼ δὲ εἰς μάστιγας ἕτοιμος.»
"Ison epistolēs grapheisēs para tou archiepiskopou Kyrillou tois en Kōnstantinoupolei, eulabestatois episkopois Theopemptǭ, kai Potamōni kai Daniēlǭ, hyper hōn epathe syskeuōn, tōn kata Nestoriou kai Iōannou chartiōn. Kyrillos Theopemptǭ, kai Daniēlǭ kai Potamōni, agapētois kai sylleitourgois, en Kyriǭ chairein. Pollai kath' hēmōn gegonasin ekeise diabolai ; touto men, hōs apo tēs Alexandreōn akolouthēsantōn hēmin ek tou balaneiou pollōn, touto de hōs kanonikōn exelthousōn; hōs de phasin, hoti eirētai para tōn diabeblēkotōn, hoti kata syskeuēn emēn, kai ou kata skopon tēs hagias synodou, tēn kathairesin hypemeine Nestorios. ᾿All᾽ eulogētos ho Sōtēr, ho tous ta toiauta legontas elenxas. Elthōn gar eis tēn Ephesiōn ho kyrios mou, ho megaloprepe statos kai endoxotatos komēs tōn theiōn largitiōnōn Iōannēs, kategnō tōn ta toiauta pephlyarēkotōn, ouden heurōn alēthes. Eide de hoti idian enstasin hē hagia synodos tēs pisteōs echei, kai oute emoi charizomenē, oute heeterǭ tini, alla theiǭ zēlǭ kinoumenē, kai ouk enenkousa tas ekeinou blasphēmias, katepsēphisato autou. Anagnōsthentos de kai tou grammatos tōn eusebestatōn kai philochristōn basileōn, di' hou hai tōn triōn kathaireseis elegonto einai dekteai, ephrouroumetha teōs, oude eidotes to ekbēsomenon. Plēn eucharistoumen tǭ Theǭ, hotan kataxiōthōmen hyper tou onomatos autou, ou desmōtai genesthai monon, alla gar kai ta hetera panta hypomeinai ; ou gar amisthon to pragma estin. Ouk ēnescheto de hē synodos koinōnēsai Iōannę̄, all᾽ enistatai legousa; Idou ta sōmata, idou hai ekklēsiai, idou hai poleis, exousian echete; hēmas koinōnēsai adynaton tois anatolikois, an mē lythę̄ ta kataskeuasthenta ek tēs autōn sykophantias kata tōn syllei tourgōn hēmōn, homologēsōsi de kai tēn pistin orthēn. Kataginōskontai gar ta Nestoriou, kai lalountes, kai phronountes, kai homologountes. Hē pasa eun enstasis en toutois. Euchesthōsan hyper hēmōn pantes hoi orthodoxoi. Hōs gar phēsin ho makarios Dabid; ; Egō de eis mastigas hetoimos.»
Copy of a letter written by archbishop Cyril to the most reverent bishops in Constantinople, Theopemptus, Potamon, and Daniel, about the plots he suffered over the papers against Nestorius and John.
Cyril to Theopemptus, Daniel, and Potamon, beloved fellow ministers: greeting in the Lord.
Many slanders have been spread about us there: on the one hand, that many from Alexandria followed us from the bath-house; on the other, that women of the canonical order came out; and, as they say, it has been said by the slanderers that Nestorius underwent deposition by my plotting and not by the decision of the holy synod. But blessed be the Saviour, who has refuted those who say such things. For when my lord, the most magnificent and most glorious count of the divine largesses, John, came to Ephesus, he condemned those who had talked such nonsense, finding nothing of it true. He saw that the holy synod has its own firm stand on the faith, and that it condemned him not to please me or anyone else, but moved by divine zeal and unable to bear his blasphemies. When the letter of the most pious and Christ-loving emperors was read, by which the depositions of the three were said to be accepted, we were put under guard for the time being, not knowing what would come of it. Yet we give thanks to God whenever we are counted worthy, for his name's sake, not only to become prisoners but also to endure everything else; for the thing is not without reward.
The synod has not consented to be in communion with John; it stands firm, saying: “Here are our bodies, here are the churches, here are the cities; you have the power. It is impossible for us to be in communion with the Easterners unless what was contrived by their slander against our fellow ministers is undone, and they confess the right faith.” For they are convicted of saying, thinking, and confessing the views of Nestorius. This is the whole of its resistance. Let all the orthodox pray for us. For as the blessed David says, “I am ready for scourges.”
Chapter 29
29PG 77 77:145
Τῷ ἀγιωτάτῳ καὶ θεοφιλεστάτῳ καὶ ἀρχιερουργῷ Κυρίλλῳ · ᾿Αλύπιος πρεσβύτερος τῶν ᾿Αποστόλων, ἐν Κυρίῳ χαίρειν. Μακάριος ἄνθρωπος, ὃν καταξιώσει ὁ ὁ Θεὸς πρῶτον τοῖς τῆς ἀγάπης ὀφθαλμοῖς ἰδεῖν τὴν θεοφιλῆ καὶ ἁγίαν σου κεφαλὴν, τῆς ὁμολογίας τὸν τοῦ μαρτυρίου στέφανον φέρουσαν ο. Σὺ γὰρ, ἁγιώτατε Πάτερ, τὴν τῶν ἁγίων Πατέρων ὁδὸν ἐγρηγόρῳ τῷ ὄμματι α περιεπάτησας, καὶ τοὺς χωλαίνοντας ἐπ᾿ ἀμφοτέραις ταῖς ἰγνύαις ὀρθοποδεῖν πρὸς τὴν ἀλήθειαν ἐδίδαξας· σὺ τὴν παῤῥησίαν τοῦ Ἠλία ἐνεδύσω, καὶ τὸν ζῆλον τοῦ Φινεὲς μόνος ἀνείληφας· σὺ τὸ δυσσεβὲς στόμα τοῦ ἰοβόλου δράκοντος ἐνέφραξας· καὶ τὸν πολυφάγον Βὴλ κατέστρεψας· καὶ τὴν μάταιον αὐτοῦ ἐλπίδα διὰ ὁ χρημάτων αὐτῷ ἐπιγενομένην, προστασίαν, ἀργὴν καὶ ἀνίσχυρον 8 κατέστησας · καὶ τὸ κατασκεύασμα τῆς χρυσῆς εἰκόνος νεκρὸν γενέσθαι ἐποίησας. Καὶ ποῖον στόμα, μύρων ἀπογέμον πνευματικῶν, δυνήσεται φθέγξασθαι τοῦ ζήλου τοῦ σοῦ τὰ ἐγκώμια ; ὁπότε ἴσος ἐγένου τοῦ μακαρίου Θεοφίλου τοῦ σοῦ θείου μιμητής· ἀλλὰ καὶ τὸ μαρτύριον τοῦ μακαρίου Αθανασίου ἐνεδύσω. Καθάπερ γὰρ ἐκεῖνος τῶν ἀνόμων αἱρετικῶν τὰς συσκευὰς ὡς σπιλάδας ἐξέφυγε, ταῖς προσευχαῖς ἀπωσάμενος, οὕτω καὶ ἡ σὴ ἁγιωσύνη τὰς συσκευὰς τοῦ ἀνόμου ὥσπερ λαίλαπας ἀσθενεῖς κατεκοίμισας ἱ, τῷ καθαρῷ τῆς συνειδήσεως βίῳ. Οὕτω γὰρ καὶ ὁ μακάριος ὁ ᾿Αθανάσιος μετὰ πολλὰς τὰς ψευδεῖς ἐπαγγελίας τὰς ὑπὸ αἱρετικῶν αὐτῷ προσγενομένας, ἑώλους ἀπέδειξε, καὶ ἀλλοδαπὴν οἰκῆσαι κατεδέξατο ἐξορίας λόγῳ, τῶν τότε κρατούντων τοῦτο κατασκευασάντων· καὶ ὅσον ἔσπευδον τὰ μιαρὰ ἐκεῖνα στόματα πλέκειν ψευδῆ ἐγκλήματα, τοσούτῳ καθαρώτερος καὶ λαμπρότερος ἀνεδείκνυτο τῇ μακροθυμίᾳ, διαλάμπων τούτοις τοῖς πλεονεκτήμασι. Καὶ τούτοις τοῖς ἄθλοις τὸν στέφανον τοῦ μαρτυρίου ἑαυτῷ πλέξας, τὸ ὁμοούσιον ἔστησε, καὶ τὴν ᾿Αρείου κακοδοξίαν κατεπάτησε, καὶ τὴν ὀρθοδοξίαν ἀνέστησε, καὶ τὸν ἅγιον τοῦ εὐαγγελιστοῦ Μάρκου θρόνον ὕψωσεν· οἷς καὶ αὐτὸς χρησάμενος, κατόπιν ἐκείνου τοῦ ἁγίου περιεπάτησας. Εύχομαι τοίνυν, ἁγιώτατε Πάτερ, καταξιωθῆναι αὐτοῖς ὀφθαλμοῖς ἰδεῖν τὸ ἅγιόν σου πρόσωπον, καὶ κρατῆσαι σῶν γονάτων, καὶ ἀπολαῦσαι μάρτυρος, ἐν καιρῷ εἰρήνης τοὺς στεφάνους ἀναδησαμένου. "Απαντα δὲ τὰ καθ᾽ ἡμᾶς, ὡς ἐπαῤῥησιασάμεθα, θαρσήσαντες τῇ σῇ προσευχῇ, καὶ τῶν ἁγίων Πατέρων, καὶ ὅσα ἐποιήσαμεν, λέξει ὁ ἀγαπητὸς διάκονος Κανδιδιανός, ὃς καὶ τὰ γράμματα τῆς ἐμῆς βραχύτητος ἐπιδίδωσι τῇ σῇ ἁγιωσύνῃ. Προσαγορεύω πᾶσαν τὴν ἁγίαν σύνοδον τῶν ἀναδησαμένων τὸν στέφανον τοῦ μαρτυρίου μετὰ τῆς σῆς ὁσιότητος. Ἐῤῥωμένος, εὔθυμος, ἐν Κυρίῳ διαπρέπων, ἀγωνιζόμενος ὑπὲρ τῆς ἀληθείας χαρισθείης ἡμῖν ἀπὸ Θεοῦ.
Tǭ agiōtatǭ kai theophilestatǭ kai archierourgǭ Kyrillǭ ; ᾿Alypios presbyteros tōn ᾿Apostolōn, en Kyriǭ chairein. Makarios anthrōpos, hon kataxiōsei ho ho Theos prōton tois tēs agapēs ophthalmois idein tēn theophilē kai hagian sou kephalēn, tēs homologias ton tou martyriou stephanon pherousan o. Sy gar, hagiōtate Pater, tēn tōn hagiōn Paterōn hodon egrēgorǭ tǭ ommati a periepatēsas, kai tous chōlainontas ep᾿ amphoterais tais ignyais orthopodein pros tēn alētheian edidaxas; sy tēn parrhēsian tou Ēlia enedysō, kai ton zēlon tou Phinees monos aneilēphas; sy to dyssebes stoma tou iobolou drakontos enephraxas; kai ton polyphagon Bēl katestrepsas; kai tēn mataion autou elpida dia ho chrēmatōn autǭ epigenomenēn, prostasian, argēn kai anischyron 8 katestēsas ; kai to kataskeuasma tēs chrysēs eikonos nekron genesthai epoiēsas. Kai poion stoma, myrōn apogemon pneumatikōn, dynēsetai phthenxasthai tou zēlou tou sou ta enkōmia ? hopote isos egenou tou makariou Theophilou tou sou theiou mimētēs; alla kai to martyrion tou makariou Athanasiou enedysō. Kathaper gar ekeinos tōn anomōn hairetikōn tas syskeuas hōs spiladas exephyge, tais proseuchais apōsamenos, houtō kai hē sē hagiōsynē tas syskeuas tou anomou hōsper lailapas astheneis katekoimisas hi, tǭ katharǭ tēs syneidēseōs biǭ. Houtō gar kai ho makarios ho ᾿Athanasios meta pollas tas pseudeis epangelias tas hypo hairetikōn autǭ prosgenomenas, heōlous apedeixe, kai allodapēn oikēsai katedexato exorias logǭ, tōn tote kratountōn touto kataskeuasantōn; kai hoson espeudon ta miara ekeina stomata plekein pseudē enklēmata, tosoutǭ katharōteros kai lamproteros anedeiknyto tę̄ makrothymią, dialampōn toutois tois pleonektēmasi. Kai toutois tois athlois ton stephanon tou martyriou heautǭ plexas, to homoousion estēse, kai tēn ᾿Areiou kakodoxian katepatēse, kai tēn orthodoxian anestēse, kai ton hagion tou euangelistou Markou thronon hypsōsen; hois kai autos chrēsamenos, katopin ekeinou tou hagiou periepatēsas. Euchomai toinyn, hagiōtate Pater, kataxiōthēnai autois ophthalmois idein to hagion sou prosōpon, kai kratēsai sōn gonatōn, kai apolausai martyros, en kairǭ eirēnēs tous stephanous anadēsamenou. "Apanta de ta kath᾽ hēmas, hōs eparrhēsiasametha, tharsēsantes tę̄ sę̄ proseuchę̄, kai tōn hagiōn Paterōn, kai hosa epoiēsamen, lexei ho agapētos diakonos Kandidianos, hos kai ta grammata tēs emēs brachytētos epididōsi tę̄ sę̄ hagiōsynę̄. Prosagoreuō pasan tēn hagian synodon tōn anadēsamenōn ton stephanon tou martyriou meta tēs sēs hosiotētos. Errhōmenos, euthymos, en Kyriǭ diaprepōn, agōnizomenos hyper tēs alētheias charistheiēs hēmin apo Theou.
To the most holy and most God-beloved chief priest Cyril, Alypius, presbyter of the church of the Apostles: greeting in the Lord.
Blessed is the man whom God will count worthy to be the first to see with the eyes of love your God-beloved and holy head, wearing the crown of martyrdom for confession. For you, most holy father, have walked the road of the holy fathers with a watchful eye, and have taught those who limp on both their knees to walk straight toward the truth. You have put on the boldness of Elijah and alone have taken up the zeal of Phinehas. You have stopped the impious mouth of the venomous dragon, overthrown the gluttonous Bel, made idle and powerless his vain hope, the patronage that came to him through money, and caused the construction of the golden image to become a dead thing. What mouth, though overflowing with spiritual perfumes, will be able to utter the praises of your zeal, since you have become an equal imitator of the blessed Theophilus, your uncle, and have also put on the martyrdom of the blessed Athanasius? For as he escaped the plots of the lawless heretics like reefs, repelling them by his prayers, so your Holiness has lulled to sleep the plots of the lawless one like weak squalls, by the pure life of your conscience. So too the blessed Athanasius, after the many false promises made to him by heretics, showed them to be stale, and consented to live in a foreign land by way of exile, the rulers of that time having contrived it; and the more those foul mouths hastened to weave false charges, the purer and more brilliant he was shown by his long-suffering, shining with these advantages. Weaving for himself the crown of martyrdom by these contests, he established the consubstantial, trampled on the false doctrine of Arius, raised up orthodoxy, and exalted the holy throne of the evangelist Mark. You too, using these, have walked in the footsteps of that saint.
I pray, then, most holy father, to be counted worthy to see your holy face with my own eyes, to clasp your knees, and to enjoy a martyr who has bound on his crowns in a time of peace. All that concerns us, how we spoke boldly, trusting in your prayer and that of the holy fathers, and all we did, the beloved deacon Candidian will tell you, who also delivers the letter of my littleness to your Holiness. I greet the whole holy synod of those who, with your Holiness, have bound on the crown of martyrdom. May you be granted to us by God in good health and good spirits, distinguished in the Lord, contending for the truth.
Chapter 30
30PG 77 77:147
Τῷ θεοφιλεστάτῳ καὶ εὐλαβεστάτῳ συλλειτουργῷ Κυρίλλῳ, Μαξιμιανὸς ἐπίσκοπος ἐν Κυρίῳ χαίρειν. Πεπλήρωταί σοι τὰ τῆς ἐπιθυμίας, θεοφιλέστατε · ἥνυσταί σοι ὁ ὑπὲρ τῆς εὐσεβείας σκοπός· εἰς πέρας ἐλήλυθεν ὁ ὑπὲρ εὐσεβείας πόθος. Θέατρον ἐγένου καὶ ἀγγέλοις, καὶ ἀνθρώποις, καὶ πᾶσι τοῖς τοῦ Χριστοῦ ἱερεῦσιν. Οὐ μόνον ἐπίστευσας εἰς Χριστὸν, ἀλλὰ γὰρ καὶ ὑπὲρ αὐτοῦ ἔπαθες. Μόνος ἄξιος ἐκρίθης τῶν τοῦ Χριστοῦ παθημάτων, καταξιωθεὶς τὰ στίγματα αὐτοῦ ἐν τῷ ἰδίῳ σώματι βαστάσαι. Ωμολόγησας αὐτὸν ἔμπροσθεν τῶν ἀνθρώπων· ὡμολογήθης παρ᾿ αὐτοῦ ἔμπροσθεν τοῦ Πατρὸς ἐπὶ τῶν ἁγίων ἀγγέλων 1. Ανεδήσω τοὺς ὑπὲρ τῆς εὐσεβείας στεφάνους· πάντα ἴσχυσας ἐν τῷ ἐνδυναμοῦντί σε Χριστῷ· ἐταπείνωσας τὸν Σατανᾶν διὰ τῆς ὑπομονῆς, κστεγέλασας κολαστηρίων· ἐπάτησας θυμὸν ἀρχόντων· λιμοῦ κατεφρόνησας. Ἔσχες γὰρ τὸν ἄρτον, τὸν ἐκ τοῦ οὐρανοῦ κατελθόντα, καὶ ζωὴν δεδωκότα τοῖς ἀνθρώποις, τὴν ἄνωθεν. Ἐπεὶ τοίνυν οὐδὲ ἡμεῖς ἀπελείφθημεν τούτων, τὰ μὲν αἰσθητῶς παιδευόμενοι - ἐνταῦθα, τὰ δὲ ἐν τῇ ἀκοῇ τῆς θλίψεως τῆς περὶ ὑμῶν, πρὸς τὰς ἀρχὰς ἀντικαταστάντων, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας, παρἠχθημεν δὲ εἰς τὴν ἀρχιερωσύνην τῆς μεγαλοπόλεως, καταξίωσον, θεοφιλέστατε, εὐχαῖς τε ἡμᾶς ὑποστηρίζειν, καὶ συμβουλαῖς στοιχειοῦν, καὶ πάσῃ περὶ ἡμᾶς κεχρῆσθαι εὐνοίᾳ, ὥστε πληρωθῆναι καὶ ἐφ᾿ ἡμῖν τὸ γραφικὸν ῥητόν· « ᾿Αδελφὸς ὑπὸ ἀδελφοῦ βοηθούμενος, ὡς πόλις ὀχυρά. » ᾿Αληθῶς γὰρ ἡ πνευματικὴ ἀγάπη πόλις ἐστὶν ὀχυρὰ, οὐ δυναμένη καταγωνισθῆναι, οὔτε πολιορκηθῆναι ὑπὸ τοῦ διαβόλου, οὔτε ὑπωρυγαῖς, οὔτε ὑπερβάσεσιν. Οὔτε γὰρ εἶκει ταῖς ἑλεπόλεσι τοῦ Σατανᾶ, διὰ τὸ παρὰ τοῦ Δεσπότου Χριστοῦ φυλάσσεσθαι, Χριστοῦ, τοῦ τὸν κόσμον νικήσαντος, καὶ τὰ αἰώνιά σοι ἀγαθὰ ἑτοιμάσαντος, τοῦ εἰρηκότος· « Ὅστις οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστι μου ἄξιος. » ῎Αξιος οὖν ὑπὸ τοῦ Δεσπότου Χριστοῦ φυλάσσεσθαι, Χριστοῦ τοῦ τὸν κόσμον νικήσαντος, διὰ τὸ η λαβεῖν τὸν σταυρὸν καὶ ὁ ἀκολουθῆσαι αὐτῷ γενόμενος, μὴ ἀμέλει τῆς περὶ ἡμῶν πρὸς τὸν Δεσπότην Χριστὸν πρεσβείας, τὰ δὲ ἀδελφικά κατορθώματα, οἰκεῖα προτερήματα λογιζόμενος. Έρρωμένος ἐν Κυρίῳ, ὑπερεύχου μου, θεοφιλέστατε καὶ ἀγιώτατε ἀδελφὲ καὶ συλλειτουργέ.
Tǭ theophilestatǭ kai eulabestatǭ sylleitourgǭ Kyrillǭ, Maximianos episkopos en Kyriǭ chairein. Peplērōtai soi ta tēs epithymias, theophilestate ; hēnystai soi ho hyper tēs eusebeias skopos; eis peras elēlythen ho hyper eusebeias pothos. Theatron egenou kai angelois, kai anthrōpois, kai pasi tois tou Christou hiereusin. Ou monon episteusas eis Christon, alla gar kai hyper autou epathes. Monos axios ekrithēs tōn tou Christou pathēmatōn, kataxiōtheis ta stigmata autou en tǭ idiǭ sōmati bastasai. Ōmologēsas auton emprosthen tōn anthrōpōn; hōmologēthēs par᾿ autou emprosthen tou Patros epi tōn hagiōn angelōn 1. Anedēsō tous hyper tēs eusebeias stephanous; panta ischysas en tǭ endynamounti se Christǭ; etapeinōsas ton Satanan dia tēs hypomonēs, kstegelasas kolastēriōn; epatēsas thymon archontōn; limou katephronēsas. Esches gar ton arton, ton ek tou ouranou katelthonta, kai zōēn dedōkota tois anthrōpois, tēn anōthen. Epei toinyn oude hēmeis apeleiphthēmen toutōn, ta men aisthētōs paideuomenoi - entautha, ta de en tę̄ akoę̄ tēs thlipseōs tēs peri hymōn, pros tas archas antikatastantōn, pros tas exousias, pros tous kosmokratoras tou skotous tou aiōnos toutou, pros ta pneumatika tēs ponērias, parēchthēmen de eis tēn archierōsynēn tēs megalopoleōs, kataxiōson, theophilestate, euchais te hēmas hypostērizein, kai symboulais stoicheioun, kai pasę̄ peri hēmas kechrēsthai eunoią, hōste plērōthēnai kai eph᾿ hēmin to graphikon rhēton; « ᾿Adelphos hypo adelphou boēthoumenos, hōs polis ochyra. » ᾿Alēthōs gar hē pneumatikē agapē polis estin ochyra, ou dynamenē katagōnisthēnai, oute poliorkēthēnai hypo tou diabolou, oute hypōrygais, oute hyperbasesin. Oute gar eikei tais helepolesi tou Satana, dia to para tou Despotou Christou phylassesthai, Christou, tou ton kosmon nikēsantos, kai ta aiōnia soi agatha hetoimasantos, tou eirēkotos; « Hostis ou lambanei ton stauron autou, kai akolouthei opisō mou, ouk esti mou axios. » ᾿Axios oun hypo tou Despotou Christou phylassesthai, Christou tou ton kosmon nikēsantos, dia to ē labein ton stauron kai ho akolouthēsai autǭ genomenos, mē amelei tēs peri hēmōn pros ton Despotēn Christon presbeias, ta de adelphika katorthōmata, oikeia proterēmata logizomenos. Errōmenos en Kyriǭ, hypereuchou mou, theophilestate kai agiōtate adelphe kai sylleitourge.
To the most God-beloved and most reverent fellow minister Cyril, Maximian, bishop: greeting in the Lord.
Your desire has been fulfilled, most God-beloved; your aim for piety has been accomplished; your longing for piety has come to its end. You have become a spectacle to angels, to men, and to all the priests of Christ. You have not only believed in Christ but also suffered for him. You alone were judged worthy of the sufferings of Christ, counted worthy to bear his marks in your own body. You confessed him before men; you have been confessed by him before the Father in the presence of the holy angels. You have bound on the crowns won for piety; you have been able to do all things in Christ who strengthens you; you have humbled Satan by your endurance, laughed at punishments, trampled on the anger of rulers, and despised hunger. For you had the bread that came down from heaven and has given men the life from above.
Since, then, we too have not been left out of these things, being disciplined partly in our senses here, and partly by hearing of your affliction, while you stood against the principalities, against the powers, against the world-rulers of the darkness of this age, against the spiritual forces of wickedness, and since we have been brought to the high priesthood of the great city, be so good, most God-beloved, as to support us by prayers, instruct us by counsels, and show us every kindness, so that the scriptural saying may be fulfilled in us too: “A brother helped by a brother is like a strong city.” For truly spiritual love is a strong city, which cannot be overcome or besieged by the devil, either by mining or by scaling the walls. Nor does it yield to the siege engines of Satan, because it is guarded by Christ the Master, Christ who has conquered the world and prepared the eternal good things for you, who said, “Whoever does not take his cross and follow after me is not worthy of me.” Since, then, you have become worthy to be guarded by Christ the Master, Christ who has conquered the world, because you took up the cross and followed him, do not neglect to intercede for us with Christ the Master, counting your brother's achievements as your own advantages. Farewell in the Lord, and pray for me, most God-beloved and most holy brother and fellow minister.
Chapter 31
31PG 77 77:149
Τῷ εὐλαβεστάτῳ καὶ θεοφιλεστάτῳ συλλειτουργῷ Μαξιμιανῷ, Κύριλλος, ἐν Κυρίῳ χαίρειν. Πρέπον, οἶμαι, καὶ νῦν εἰπεῖν, τῆς σῆς τελειότητος τὴν πολύευκτον ἡμῖν λαχούσης ἱερωσύνην· « Εὐφρανθήτω ὁ οὐρανὸς ἄνωθεν· χαιρέτω δὲ ἡ σύμπασα γῆ, καὶ βοάτω μετ' εὐφροσύνης, » κατὰ τὴν τοῦ προφήτου φωνήν. Οὐ γὰρ ἔτι στόμαλαλοῦν μεγάλα, τῆς τοῦ Σωτῆρος ἡμῶν κατεπαίρεται δόξης· οὔτε μὴν ὁ τοῦτο δρᾶν εἰωθὼς, τὸ κέρας εἰς ὕψος ἐπαίρει, καὶ ἀδικίαν λαλεῖ κατὰ τοῦ Θεοῦ, τὸν ἀγοράσαντα ἡμᾶς Δεσπότην ἀρνούμενος. « Ἐξεπρίατο γὰρ ἡμᾶς Ἰησοῦς ὁ Χριστὸς, ὁ εἷς τε καὶ μόνος, καὶ ἀληθῶς Υἱὸς τοῦ Θεοῦ καὶ Πατρὸς, οὐ φθαρτοῖς, ἀργυρίῳ, ἢ χρυσίῳ, τεθεικὼς δὲ μᾶλλον ὑπὲρ ἡμῶν τὴν ἑαυ τοῦ ψυχὴν, καὶ ὡς ἄμωμον ἱερεῖον ἑαυτὸν προσκομίσας εἰς ὀσμὴν εὐωδίας τῷ Θεῷ, καὶ Πατρί· καὶ δοὺς ἀντάλλαγμα τῆς πάντων Ρ ζωῆς τὸ ἴδιον αἷμα., Καὶ γὰρ ἦν ἁπάντων ἀξιώτερος, μᾶλλον δὲ καὶ ὑπὲρ πᾶσαν τὴν κτίσιν, εἰ καὶ γέγονε καθ' ἡμᾶς τέλειος ἄνθρωπος ὁ μονογενὴς τοῦ Θεοῦ Λόγος, οὐ τροπὴν, οὐκ ἀλλοίωσιν, οὐ τὴν θρυλλουμένην ἀνάχυσιν ὑπομείνας, οὐ φυρμὸν, οὐ μετάστασιν τὴν εἰς ὅπερ οὐκ ἦν· μεμενηκὼς δὲ μᾶλλον καὶ ἐν τῇ καθ' ἡμᾶς ἀν θρωπότητι τοῦθ᾽ ὅπερ ἦν. Πεπίστευται δὲ, καὶ ἔστιν ἀληθῶς ζῶν τε καὶ ἐνυπόστατος Λόγος τοῦ Πατρός. Φέρε τοίνυν, ὡς ἀπὸ γλώττης μιᾶς καὶ θεοφιλοῦς διανοίας, τῆς ὀρθῆς πίστεως τὴν ὁμολογίαν αὐτῷ προσφέρωμεν, λέγοντες μετὰ τοῦ μακαρίου Βαρούχ Οὗτος ὁ Θεὸς ἡμῶν· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. Ἐξεῦρε πᾶσαν ὁδὸν ἐπιστήμης· καὶ ἔδωκεν αὐτὴν Ἰακώβ, τῷ παιδὶ αὐτοῦ, καὶ Ἰσραὴλ, τῷ ἡγαπημένῳ ὑπ᾿ αὐτοῦ. Καὶ μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. » Οὐ γὰρ ἕτερος μὲν ἦν Υἱὸς τοῦ Θεοῦ καὶ Πατρὸς, ὁ πρὸ παντὸς αἰῶνος καὶ χρόνων, ὁ δι' οὗ τὰ πάντα παρήχθη πρὸς γένεσιν, ἕτερος δὲ πάλιν ὁ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς διὰ τῆς ἁγίας Παρθένου κατὰ σάρκα γεγεννημένος· ὁ αὐτὸς δὲ μᾶλλον σπέρματος Ἀβραὰμ ἐπιλαβόμενος, κατὰ τὴν τοῦ μακαρίου Παύ λου φωνὴν, καὶ παραπλησίως ἡμῖν μετεσχηκὼς αἴματος καὶ σαρκὸς, ὁμοιωθεὶς δὲ κατὰ πάντα τοῖς ἀδελφοῖς, τοῦτ᾽ ἔστιν ἡμῖν, δίχα μόνης ἁμαρτίας. Ἐψυχῶσθαί γε μὴν ψυχῇ νοερᾷ προσομολογοῦμεν τὸ ἑνωθὲν αὐτῷ κατὰ ἀλήθειαν σῶμα. Οὐ γὰρ ταῖς τοῦ φρενοβλαβοῦς Ἀπολιναρίου προσκείμεθα δόξαις. Αναθεματίζομεν δὲ, φρονοῦντες ὀρθῶς, Ἀπολινά ριόν τε καὶ Ἄρειον, καὶ Εὐνόμιον, καὶ σὺν αὐτοῖς Νεστόριον. Τὴν γὰρ ἄνωθεν ἡμῖν παραδοθεῖσαν πίστιν, ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ ) βεβαίαν, κατὰ τὸ γεγραμμένον. Ὁμολογοῦμεν τοίνυν, ὡς ἔφην, ἕνα, καὶ μόνον, καὶ ἀληθῶς Υἱὸν τοῦ Θεοῦ καὶ Πατρὸς, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν· τὸν αὐτὸν εἰδότες καὶ Θεὸν καὶ Λόγον ἐκ Πατρὸς, καὶ ἄνθρωπον ἐκ γυναικός· καὶ ὑπὲρ νόμον ὡς Θεὸν, καὶ ὑπὸ νόμον διὰ τὸ ἀνθρώπινον· ἐν ἀξιώματι τῷ Δεσποτικῷ κατὰ φύσιν, καὶ ἐν δούλου μορφῇ διὰ τὴν οἰκονομίαν. Ταύτην ἡμῖν παρέθεντο τὴν παράδοσιν καὶ λόγοι Μωσαϊκοὶ, καὶ προαγορεύσεις προφητικαὶ, καὶ αὐτοὶ δὲ πρὸς τούτοις οἱ ἀπ᾿ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ Λόγου, καὶ μὴν καὶ οἱ πρὸ ἡμῶν γεγονότες ἅγιοι Πατέρες· οἳ καὶ γεγόνασι φωστῆρες ἐν κόσμῳ, λόγον ζωῆς ἐπέχοντες· ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς, τὴν πίστιν ἀπομιμούμεθα, τοῦτ᾽ ἔστι, τὰ αὐτὰ καὶ φρονεῖν αὐτοῖς, καὶ λαλεῖν σπουδάζομεν, κατ' οὐδένα τρόπον ἔξω φέρεσθαι τῆς εὐσεβείας ἀνεχόμενοι τρίβου. Μεμνήμεθα γὰρ τῆς θεοπνεύστου Γραφῆς βοώσης Ορθὰς τροχιάς ποίει σοῖς ποσί· καὶ τὰς ὁδούς σου κατεύθυνε. » Οἱ μὲν γὰρ τὰς ὀρθὰς τιμῶντες τροχιάς, κατὰ σκοπὸν τρέχουσιν, εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως ἐν Χριστῷ· οἱ δὲ τῆς ἀποστολικῆς καὶ εὐαγγελικῆς παραδόσεως ἀλογήσαντες, καὶ τὴν νεωτέραν, καὶ ἀνωφελῆ, καὶ καταγέλαστον ὡς ἀληθῶς τῆς ἑαυτῶν διανοίας τιμῶντες εὔρεσιν, ἀκουέτωσαν παρὰ πάντων· «Μὴ μέταιρε 4 ὅρια αἰώνια, ὁ ἔθεντο οἱ πατέρες σου Γ. » Οὐ γὰρ ἀστεία τῶν τοιούτων ἡ ὁδός· καμπύλαι δὲ μᾶλλον αἱ τροχιαὶ, καὶ εἰς πέταυρον ᾅδου, καὶ παγίδα θανάτου κατακομίζουσαι. Καί μοι δοκεῖ σοφὸς ὢν ἄγαν ὁ Σολομών, ἀσέμνῳ γυναικὶ τὸ ἑκάστης τῶν αἱρέσεων περιθεῖναι πρόσωπον, εἶτα περὶ αὐτῆς εἰπεῖν, ὡς χρὴ παραιτεῖσθαι, καὶ φεύγειν τὴν τοιαύτην γυναῖκα, ἥτις ἐστὶν θήρευμα, καὶ σαγήνη καρδία αὐτῆς, δεσμὸς εἰς χεῖρας αὐτῆς. Ὁ ἀγαθὸς πρὸ προσώπου τοῦ Θεοῦ, ἐξαιρεθήσεται· ἀπ᾿ αὐτῆς· καὶ ὁ ἁμαρτάνων, συλληφθήσεται ἐν αὐτῇ. ᾿Αλλ' ἐξῃρήμεθα μὲν ἡμεῖς τῆς τοῦ θηρεύοντος ἀπλήστου παγίδος· σεσώσμεθα δὲ διὰ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· ὃν καὶ Θεὸν εἶναι πιστεύοντες, ὁμολογοῦντες δὲ Θεοτόκον καὶ τὴν κατὰ σάρκα ( τεκοῦσαν αὐτὸν, αὐτῷ πρόσιμεν ", λέγοντες· « Ζωώσεις ἡμᾶς, καὶ οὐ μὴ ἀποστῶμεν ἀπὸ σοῦ· καὶ τῷ ὀνόματί σου ἐξομολογησόμεθα εἰς τοὺς αἰῶνας. » ῾Απάντων δὲ τούτων ἡμῖν τῶν τριποθήτων ἀγαθῶν γέγονε πρόξενος ἡ θεία τε καὶ ἀπόῤῥητος, καὶ ἄνωθεν ψῆφος, καὶ ἡ τοῖς ἄνωθεν νεύμασι συντρέχουσα γνώμη τοῦ εὐσεβεστάτου καὶ φιλοχρίστου βασιλέως. Έπρεπε γὰρ τῇ γαληνότητι αὐτῶν ν, μὴ μόνον ὁρατοὺς και ταπαλαίειν ἐχθροὺς, ἀλλὰ γὰρ πρὸς τούτῳ καὶ ἀοράτους, καὶ βαρβαρικὰς μὲν συνθραύειν φάλαγγας, ἀπράκτους δὲ καὶ τὰς τοῦ διαβόλου δυστροπίας ἀποτελεῖν, καὶ τοῖς εἰς Χριστὸν πιστεύουσιν διὰ τῆς σῆς θεοσεβείας πρυτανεύειν τὴν ἀσφάλειαν. Ὁ μὲν γὰρ εἰκῆ βατταρίζων ἐν ἐκκλησίᾳ καὶ ταῖς κατὰ Χριστοῦ δυσφημίαις ἀκρατὲς ἀνοίγων τὸ στόμα, τῆς ἱερᾶς τε καὶ θείας ὑπεχώρησεν αὐλῆς, ἀντανέφυ δὲ, καὶ ἀνεβλάστησεν ἡ τὴ τελειότης, ὡς φυτὸν εἰρήνης, κατὰ τὸ γεγραμμένον. Ξένιον δὲ καὶ τοῦτο βασιλέως εὐσεβοῦς λαμπρὸν, προηγουμένης, ὡς ἔφην, τῆς ἄνωθεν ψήφου. Συνηδόμεθα τοίνυν καὶ ὑμῖν, τοις τὴν ὀρθὴν καὶ ἀμώμητον ἔχουσι πίστιν. Ἐγήγερται γὰρ ἱερουργὸς ἀνὴρ, ὂν ἴστε, καὶ χρόνος ὑμῖν παρέθετο μακρός· καὶ αὐτὴ δὲ τῶν πραγμάτων ἐστεφάνωσεν ἡ πεῖρα· ἀνὴρ ταῖς εἰς ὑμᾶς ἀγαθαῖς φροντίσι μακροὺς δαπανήσας χρόνους, καὶ τὴν οὕτω πάνσεμνον πολιὰν ἐξηνθηκώς. Ἔδει γὰρ, ἔδει, ταῖς ἐξαιρέτοις μάλιστα τοῦ Σωτῆρος ἀγέλαις σοφόν τε καὶ ἐπιστήμονα δοθῆναι τὸν ἐπιστάτην, ποιμενικῆς εὐτεχνίας. ἐπίμεστον ἔχοντα τὸν νοῦν, ἐν νομῇ ἀγαθῇ, καὶ ἐν τόπῳ πίονι κατανέμειν εἰδότα, δεδοκιμασμένον δὲ διὰ πραγμάτων, ὡς πιστὸν, καὶ γνήσιον οἰκονόμον. Τοὺς μὲν γὰρ οὕτω ζῇν εἰωθότας καὶ προσίεται Χριστὸς, καὶ λόγου παντὸς ἀξιοῖ, τοὺς δὲ μὴ τοιούτους ἐξίστησι τῆς ἐγχειρισθείσης αὐτοῖς οἰκονομίας. Καὶ τοῦτο ἔστιν ἀληθὲς ἰδεῖν ἐξ ν αὐτῶν τῶν ἱερῶν Γραμμάτων. Ἔφη γάρ που Θεὸς πρὸς τὸν μακάριον προφήτην Ἡσαΐαν· « Πορεύθητι - εἰς τὸ παστοφόριον πρὸς Σῶμανα τὸν ταμίαν, καὶ εἶπον αὐτῷ. Τί σὺ ὧδε, καὶ τί σοἱ ἐστιν ὧδε; Ἰδοὺ Κύριος Σαββαὼθ ἐκβαλεῖ, καὶ ἐκτρίψει ἄνδρα, καὶ ἀφελεῖ τὴν στολήν σου, καὶ τὸν στέφανόν σου τὸν ἔνδοξον, καὶ ῥίψει σε εἰς χώραν μεγάλην, καὶ ἀμέτρητον ε, καὶ ἐκεῖ ἀποθανῇ, καὶ ἀφαιρεθήσῃ ἀπὸ ὰ τῆς οἰκονομίας σου, καὶ ἐκ τῆς συστάσεώς σου Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, καλέσω τὸν παϊδά μου Ελιακεὶμ, τὸν τοῦ Χελκίου, καὶ ἐνδύσω αὐτὸν τὴν στολήν σου, καὶ τὸν στέφανόν σου δώσω αὐτῷ, καὶ τὴν οἰκονομίαν σου δώσω εἰς τὰς χεῖρας αὐτοῦ· καὶ ἔσται ὡς πατὴρ τοῖς ἐνοικοῦσιν ἐν Ἱερουσαλήμ, καὶ τοῖς ἐνοικοῦσιν ἐν Ἰούδα· καὶ δώσω τὴν δόξαν Δαβὶδ αὐτῷ, καὶ ἄρξει, καὶ οὐκ ἔσται ὁ ἀντιλέγων· καὶ στήσω αὐτὸν ἄρχοντα ἐν τόπῳ πιστῷ· καὶ ἔσται εἰς θρόνον δόξης τοῦ οἴκου τοῦ πατρὸς αὐτοῦ· καὶ ἔσται πεποιθὼς ἐπ᾿ αὐτὸν πᾶς ἔνδοξος ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ, ἀπὸ μικροῦ ἕως μεγάλου· καὶ ἔσονται ἐπικρεμάμενοι αὐτῷ ἐν τῇ ἡμέρᾳ ἐκείνῃ. Τάδε λέγει Κύριος Σαββαώθ· Κινηθήσεται ὁ ἄνθρωπος ἐό ἐστηριγμένος ἐν τόπῳ πιστῷ, καὶ πεσεῖται, καὶ ἀφαιρεθήσεται ἡ δόξα ἡ ἐπ᾿ αὐτὸν, ὅτι ὁ Κύριος ἐλάλησεν. » Ἀγαπᾷ τοίνυν ὁ τῶν ὅλων Θεὸς τὸν πιστὸν ἀληθῶς. καὶ γνήσιον οἰκονόμον· τὸν δὲ μὴ τοιοῦτον, ὡς βέβηλον, ἀποστρέφεται. Συγκροτήσει δὲ ὅτι τὴν σὴν ὁσιότητα, καὶ τοῖς ἄνωθεν εὐφρανεῖ χαρίσμασι πλουσίᾳ χειρὶ, τεθαρσήκαμεν· · ἵνα τὸν τῆς ἀληθείας ὀρθοτομοῦσα λόγον, καὶ τὴν τῶν ἁγίων Πατέρων ίχνηλα - τοῦσα πίστιν, εὐδόκιμος διαμείνῃ διὰ φειδοῦς τε καὶ εὐμενείας τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· δι' οὗ, καὶ μεθ' οὗ, τῷ Θεῷ καὶ Πατρὶ σὺν ἁγίῳ Πνεύματι ἡ δόξα, καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων ᾿Αμήν. Πρόσειπε τὴν παρὰ σοὶ ἀδελφότητα· ὅτι σε ἡ ὁ σὺν ἡμῖν ἐν Κυρίῳ προσαγορεύει. Ἐῤῥῶσθαί σε, καὶ μνημονεύειν ἡμῶν, τῷ Κυρίῳ εὔχομαι, εὐλαβέστατε καὶ θεοφιλέστατε ἀδελφέ.
Tǭ eulabestatǭ kai theophilestatǭ sylleitourgǭ Maximianǭ, Kyrillos, en Kyriǭ chairein. Prepon, oimai, kai nyn eipein, tēs sēs teleiotētos tēn polyeukton hēmin lachousēs hierōsynēn; « Euphranthētō ho ouranos anōthen; chairetō de hē sympasa gē, kai boatō met' euphrosynēs, » kata tēn tou prophētou phōnēn. Ou gar eti stomalaloun megala, tēs tou Sōtēros hēmōn katepairetai doxēs; oute mēn ho touto dran eiōthōs, to keras eis hypsos epairei, kai adikian lalei kata tou Theou, ton agorasanta hēmas Despotēn arnoumenos. « Exepriato gar hēmas Iēsous ho Christos, ho heis te kai monos, kai alēthōs Huios tou Theou kai Patros, ou phthartois, argyriǭ, ē chrysiǭ, tetheikōs de mallon hyper hēmōn tēn heau tou psychēn, kai hōs amōmon hiereion heauton proskomisas eis osmēn euōdias tǭ Theǭ, kai Patri; kai dous antallagma tēs pantōn R zōēs to idion haima., Kai gar ēn hapantōn axiōteros, mallon de kai hyper pasan tēn ktisin, ei kai gegone kath' hēmas teleios anthrōpos ho monogenēs tou Theou Logos, ou tropēn, ouk alloiōsin, ou tēn thrylloumenēn anachysin hypomeinas, ou phyrmon, ou metastasin tēn eis hoper ouk ēn; memenēkōs de mallon kai en tę̄ kath' hēmas an thrōpotēti touth᾽ hoper ēn. Pepisteutai de, kai estin alēthōs zōn te kai enypostatos Logos tou Patros. Phere toinyn, hōs apo glōttēs mias kai theophilous dianoias, tēs orthēs pisteōs tēn homologian autǭ prospherōmen, legontes meta tou makariou Barouch Houtos ho Theos hēmōn; ou logisthēsetai heteros pros auton. Exeure pasan hodon epistēmēs; kai edōken autēn Iakōb, tǭ paidi autou, kai Israēl, tǭ hēgapēmenǭ hyp᾿ autou. Kai meta tauta epi tēs gēs ōphthē, kai tois anthrōpois synanestraphē. » Ou gar heteros men ēn Huios tou Theou kai Patros, ho pro pantos aiōnos kai chronōn, ho di' hou ta panta parēchthē pros genesin, heteros de palin ho en eschatois tou aiōnos kairois dia tēs hagias Parthenou kata sarka gegennēmenos; ho autos de mallon spermatos Abraam epilabomenos, kata tēn tou makariou Pau lou phōnēn, kai paraplēsiōs hēmin meteschēkōs aimatos kai sarkos, homoiōtheis de kata panta tois adelphois, tout᾽ estin hēmin, dicha monēs hamartias. Epsychōsthai ge mēn psychę̄ noerą prosomologoumen to henōthen autǭ kata alētheian sōma. Ou gar tais tou phrenoblabous Apolinariou proskeimetha doxais. Anathematizomen de, phronountes orthōs, Apolina rion te kai Areion, kai Eunomion, kai syn autois Nestorion. Tēn gar anōthen hēmin paradotheisan pistin, hōs ankyran echomen tēs psychēs asphalē te kai ) bebaian, kata to gegrammenon. Homologoumen toinyn, hōs ephēn, hena, kai monon, kai alēthōs Huion tou Theou kai Patros, ton Kyrion hēmōn Iēsoun Christon; ton auton eidotes kai Theon kai Logon ek Patros, kai anthrōpon ek gynaikos; kai hyper nomon hōs Theon, kai hypo nomon dia to anthrōpinon; en axiōmati tǭ Despotikǭ kata physin, kai en doulou morphę̄ dia tēn oikonomian. Tautēn hēmin parethento tēn paradosin kai logoi Mōsaïkoi, kai proagoreuseis prophētikai, kai autoi de pros toutois hoi ap᾿ archēs autoptai kai hypēretai genomenoi tou Logou, kai mēn kai hoi pro hēmōn gegonotes hagioi Pateres; hoi kai gegonasi phōstēres en kosmǭ, logon zōēs epechontes; hōn anatheōrountes tēn ekbasin tēs anastrophēs, tēn pistin apomimoumetha, tout᾽ esti, ta auta kai phronein autois, kai lalein spoudazomen, kat' oudena tropon exō pheresthai tēs eusebeias anechomenoi tribou. Memnēmetha gar tēs theopneustou Graphēs boōsēs Orthas trochias poiei sois posi; kai tas hodous sou kateuthyne. » Hoi men gar tas orthas timōntes trochias, kata skopon trechousin, eis to brabeion tēs anō klēseōs en Christǭ; hoi de tēs apostolikēs kai euangelikēs paradoseōs alogēsantes, kai tēn neōteran, kai anōphelē, kai katagelaston hōs alēthōs tēs heautōn dianoias timōntes euresin, akouetōsan para pantōn; «Mē metaire 4 horia aiōnia, ho ethento hoi pateres sou G. » Ou gar asteia tōn toioutōn hē hodos; kampylai de mallon hai trochiai, kai eis petauron hądou, kai pagida thanatou katakomizousai. Kai moi dokei sophos ōn agan ho Solomōn, asemnǭ gynaiki to hekastēs tōn haireseōn peritheinai prosōpon, eita peri autēs eipein, hōs chrē paraiteisthai, kai pheugein tēn toiautēn gynaika, hētis estin thēreuma, kai sagēnē kardia autēs, desmos eis cheiras autēs. Ho agathos pro prosōpou tou Theou, exairethēsetai; ap᾿ autēs; kai ho hamartanōn, syllēphthēsetai en autę̄. ᾿All' exę̄rēmetha men hēmeis tēs tou thēreuontos aplēstou pagidos; sesōsmetha de dia tou pantōn hēmōn Sōtēros Christou; hon kai Theon einai pisteuontes, homologountes de Theotokon kai tēn kata sarka ( tekousan auton, autǭ prosimen ", legontes; « Zōōseis hēmas, kai ou mē apostōmen apo sou; kai tǭ onomati sou exomologēsometha eis tous aiōnas. » ῾Apantōn de toutōn hēmin tōn tripothētōn agathōn gegone proxenos hē theia te kai aporrhētos, kai anōthen psēphos, kai hē tois anōthen neumasi syntrechousa gnōmē tou eusebestatou kai philochristou basileōs. Eprepe gar tę̄ galēnotēti autōn n, mē monon horatous kai tapalaiein echthrous, alla gar pros toutǭ kai aoratous, kai barbarikas men synthrauein phalangas, apraktous de kai tas tou diabolou dystropias apotelein, kai tois eis Christon pisteuousin dia tēs sēs theosebeias prytaneuein tēn asphaleian. Ho men gar eikē battarizōn en ekklēsią kai tais kata Christou dysphēmiais akrates anoigōn to stoma, tēs hieras te kai theias hypechōrēsen aulēs, antanephy de, kai aneblastēsen hē tē teleiotēs, hōs phyton eirēnēs, kata to gegrammenon. Xenion de kai touto basileōs eusebous lampron, proēgoumenēs, hōs ephēn, tēs anōthen psēphou. Synēdometha toinyn kai hymin, tois tēn orthēn kai amōmēton echousi pistin. Egēgertai gar hierourgos anēr, on iste, kai chronos hymin paretheto makros; kai autē de tōn pragmatōn estephanōsen hē peira; anēr tais eis hymas agathais phrontisi makrous dapanēsas chronous, kai tēn houtō pansemnon polian exēnthēkōs. Edei gar, edei, tais exairetois malista tou Sōtēros agelais sophon te kai epistēmona dothēnai ton epistatēn, poimenikēs eutechnias. epimeston echonta ton noun, en nomę̄ agathę̄, kai en topǭ pioni katanemein eidota, dedokimasmenon de dia pragmatōn, hōs piston, kai gnēsion oikonomon. Tous men gar houtō zę̄n eiōthotas kai prosietai Christos, kai logou pantos axioi, tous de mē toioutous existēsi tēs encheiristheisēs autois oikonomias. Kai touto estin alēthes idein ex n autōn tōn hierōn Grammatōn. Ephē gar pou Theos pros ton makarion prophētēn Hēsaïan; « Poreuthēti - eis to pastophorion pros Sōmana ton tamian, kai eipon autǭ. Ti sy hōde, kai ti soi estin hōde? Idou Kyrios Sabbaōth ekbalei, kai ektripsei andra, kai aphelei tēn stolēn sou, kai ton stephanon sou ton endoxon, kai rhipsei se eis chōran megalēn, kai ametrēton e, kai ekei apothanę̄, kai aphairethēsę̄ apo a tēs oikonomias sou, kai ek tēs systaseōs sou Kai estai en tę̄ hēmerą ekeinę̄, kalesō ton païda mou Eliakeim, ton tou Chelkiou, kai endysō auton tēn stolēn sou, kai ton stephanon sou dōsō autǭ, kai tēn oikonomian sou dōsō eis tas cheiras autou; kai estai hōs patēr tois enoikousin en Hierousalēm, kai tois enoikousin en Iouda; kai dōsō tēn doxan Dabid autǭ, kai arxei, kai ouk estai ho antilegōn; kai stēsō auton archonta en topǭ pistǭ; kai estai eis thronon doxēs tou oikou tou patros autou; kai estai pepoithōs ep᾿ auton pas endoxos en tǭ oikǭ tou patros autou, apo mikrou heōs megalou; kai esontai epikremamenoi autǭ en tę̄ hēmerą ekeinę̄. Tade legei Kyrios Sabbaōth; Kinēthēsetai ho anthrōpos eo estērigmenos en topǭ pistǭ, kai peseitai, kai aphairethēsetai hē doxa hē ep᾿ auton, hoti ho Kyrios elalēsen. » Agapą toinyn ho tōn holōn Theos ton piston alēthōs. kai gnēsion oikonomon; ton de mē toiouton, hōs bebēlon, apostrephetai. Synkrotēsei de hoti tēn sēn hosiotēta, kai tois anōthen euphranei charismasi plousią cheiri, tetharsēkamen; ; hina ton tēs alētheias orthotomousa logon, kai tēn tōn hagiōn Paterōn ichnēla - tousa pistin, eudokimos diameinę̄ dia pheidous te kai eumeneias tou pantōn hēmōn Sōtēros Christou; di' hou, kai meth' hou, tǭ Theǭ kai Patri syn hagiǭ Pneumati hē doxa, kai to kratos eis tous aiōnas tōn aiōnōn ᾿Amēn. Proseipe tēn para soi adelphotēta; hoti se hē ho syn hēmin en Kyriǭ prosagoreuei. Errhōsthai se, kai mnēmoneuein hēmōn, tǭ Kyriǭ euchomai, eulabestate kai theophilestate adelphe.
Cyril to the most reverent and most God-beloved fellow minister Maximian: greeting in the Lord.
It is fitting, I think, now that your Perfection has received the priesthood we so prayed for, to say in the prophet's words, “Let the heaven rejoice from above, and let the whole earth be glad and cry out with joy.” For no longer does a mouth speaking great things exalt itself against the glory of our Saviour; nor does the one who used to do this lift his horn on high and speak unrighteousness against God, denying the Master who bought us. For Jesus Christ, the one and only and truly Son of God the Father, has bought us, not with perishable things, with silver or gold, but rather by laying down his own life for us, offering himself as a spotless victim for a fragrant odour to God the Father, and giving his own blood in exchange for the life of all. For he was worth more than all, or rather more than the whole creation, even though the only-begotten Word of God became a perfect man like us, undergoing no change, no alteration, not the much-talked-of fusion, not mixing, not a passing over into what he was not, but rather remaining, even in a humanity like ours, what he was. He is believed to be, and truly is, the living and subsistent Word of the Father.
Come, then, as with one tongue and one God-loving mind, let us offer him the confession of the right faith, saying with the blessed Baruch, “This is our God; no other shall be reckoned beside him. He found out every way of knowledge and gave it to Jacob his servant and to Israel whom he loved. After this he appeared on earth and lived among men.” For it was not one who was Son of God the Father, before every age and time, through whom all things were brought into being, and another again who in the last times of the age was born according to the flesh through the holy Virgin; but rather the same one, “taking hold of the seed of Abraham,” in the words of the blessed Paul, and sharing in blood and flesh as we do, “made like his brothers in every respect,” that is, like us, sin alone excepted. We also confess that the body truly united to him was animated by an intelligent soul; for we do not adhere to the opinions of the deranged Apollinarius. Thinking rightly, we anathematize Apollinarius and Arius and Eunomius, and with them Nestorius. For we hold the faith handed down to us from the beginning “as an anchor of the soul, sure and steadfast,” as it is written.
We confess, then, as I said, one and only and true Son of God the Father, our Lord Jesus Christ, knowing the same one to be both God and Word from the Father and man from a woman; above the law as God, and under the law because of what is human; in the dignity of the Master by nature, and in the form of a servant because of the dispensation. This tradition has been entrusted to us by the words of Moses, by the prophetic predictions, and besides these by those who from the beginning were eyewitnesses and ministers of the Word, and indeed by the holy fathers who have lived before us, who became lights in the world, holding fast the word of life. Considering the outcome of their way of life, we imitate their faith; that is, we are eager to think and speak the same as they, in no way allowing ourselves to be carried off the road of piety. For we remember the divinely inspired Scripture crying out, “Make straight paths for your feet, and direct your ways.” Those who honour the straight paths run toward the goal, for the prize of the upward call in Christ; but let those who have disregarded the apostolic and evangelical tradition, and honour the newer, useless, and truly ridiculous invention of their own minds, hear from everyone: “Do not remove the eternal boundaries which your fathers set.” For the way of such men is not graceful; rather their paths are crooked and lead down to the trap of Hades and the snare of death. And it seems to me that Solomon, being very wise, put on each of the heresies the face of a shameless woman and then said of her that one must reject and flee such a woman, “who is a hunting net, and her heart a dragnet, a bond on her hands. He who is good before God will be delivered from her, but the sinner will be caught by her.”
But we have been delivered from the snare of the insatiable hunter and saved through Christ, the Saviour of us all; believing him to be God, and confessing as Mother of God the one who bore him according to the flesh, we come to him saying, “You will give us life, and we shall not turn away from you; and we shall confess your name for ever.” The cause of all these thrice-desired goods for us has been the divine, ineffable sentence from above, and the mind of the most pious and Christ-loving emperor, which runs with the nods from above. For it befitted their Serenity not only to wrestle down visible enemies but invisible ones as well, and not only to shatter barbarian phalanxes but also to make the devil's perversities ineffective, and to secure safety for those who believe in Christ through your Reverence. For the one who babbled at random in the church and opened his mouth without restraint in blasphemies against Christ has withdrawn from the sacred and divine court, and in his place your Perfection has sprung up and blossomed like “a plant of peace,” as it is written. This too is a splendid gift of a pious emperor, the sentence from above, as I said, having gone first. We rejoice, then, with you as well, who have the right and blameless faith. For a priestly man has been raised up whom you know; long time has commended him to you, and experience of affairs has crowned him; a man who has spent long years in good care for you and has blossomed with such venerable grey hair. For it was necessary, necessary indeed, that a wise and knowing overseer should be given to the Saviour's choice flocks, one whose mind is full of a shepherd's skill, who knows how to pasture them in good pasture and in a fat place, and who has been proved by deeds a faithful and genuine steward. For those who are accustomed to live so Christ receives and counts worthy of every consideration, but those who are not such he removes from the stewardship entrusted to them. One can see that this is true from the sacred writings themselves. For God said somewhere to the blessed prophet Isaiah, “Go into the chamber to Shebna the treasurer and say to him, ‘What are you doing here, and what have you here? Behold, the Lord of hosts will cast out and crush a man, and will take away your robe and your glorious crown, and will throw you into a great and measureless land, and there you shall die; and you shall be removed from your stewardship and from your station.’ And it shall come to pass in that day that I will call my servant Eliakim son of Hilkiah, and I will clothe him with your robe and give him your crown, and I will give your stewardship into his hands; and he shall be as a father to those who dwell in Jerusalem and to those who dwell in Judah. And I will give him the glory of David, and he shall rule, and there shall be none to oppose; and I will set him as a ruler in a sure place, and he shall be for a throne of glory to his father's house; and every one who is glorious in his father's house shall trust in him, from the small to the great; and they shall hang upon him in that day. Thus says the Lord of hosts: The man who was fixed in a sure place shall be moved and shall fall, and the glory that is on him shall be taken away, for the Lord has spoken.” The God of all loves the truly faithful and genuine steward, but turns away from the one who is not such, as profane. We are confident that he will support your Holiness and gladden you with gifts from above with a rich hand, so that, rightly dividing the word of truth and following the faith of the holy fathers, you may remain approved through the kindness and favour of Christ, the Saviour of us all, through whom and with whom be glory and power to God the Father with the Holy Spirit to the ages of ages. Amen. Greet the brotherhood with you. The brotherhood with us greets you in the Lord. I pray to the Lord that you may be well and remember us, most reverent and most God-beloved brother.
Chapter 35
35PG 77 77:163
Τοῖς ὁσιωτάτοις καὶ θεοφιλεστάτοις ἀδελφοῖς καὶ συλλειτουργοῖς Ξύστῳ, Κυρίλλῳ καὶ Μαξιμιανῷ, Ἰωάννης καὶ οἱ λοιποὶ πάντες οἱ σὺν ἐμοὶ, ἐν Κυρίῳ χαίρειν. Καὶ σπουδὴ καὶ σκοπὸς πᾶσι τοῖς ἱερᾶσθαι λαχοῦσι, καὶ τὴν θείαν τῆς ἐπισκοπῆς λειτουργίαν πεπιστευμένοις παρὰ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ τὸ ἐν ὀρθῇ πίστει διαπρέπειν, οὕτω τε διδάσκειν τοὺς ὑπὸ χεῖρα λαούς. Οὕτω τοίνυν ἔχοντος τοῦ πράγματος κατὰ τὸ παρῳχηκὸς ἔτος ἐκ θεσπίσματος τῶν εὐσεβεστάτων καὶ φιλοχρίστων βασιλέων, ἁγία σύνοδος θεοφιλεστάτων ἐπισκόπων συνήχθη κατὰ τὴν Ἐφεσίων μητρόπολιν, τῆς κατὰ Νεστόριον ὑποθέσεως χάριν· οἳ καὶ συνεδρεύσαντες ἅμα τοῖς ἀποσταλεῖσιν ἐκδίκοις παρὰτοῦ τῆς μακαρίας μνήμης Κοιλεστίνου, τοῦ γενομένου ἐπισκόπου τῆς ἁγίας Ῥωμαίων Ἐκκλησίας, ψήφῳ καθαιρέσεως ὑποβεβλήκασι τὸν μνημονευθέντα Νεστόριον, ὡς βεβήλῳ διδασκαλίᾳ χρώ μενον, καὶ σκανδαλίσαντα πολλοὺς, καὶ οὐκ ὀρθοποδίσαντα περὶ τὴν πίστιν. Συνδεδραμηκότες δὲ καὶ ἡμεῖς, εἶτα τοῦτο γεγονὸς εὐρόντες, λελυπήμεθα. Ταύτης ἕνεκα τῆς αἰτίας, διαφορᾶς μεταξὺ γενομένης ἡμῶν τε καὶ τῆς ἁγίας συνόδου, καὶ πολλῶν μεταξύ πεπραγμένων τε καὶ εἰρημένων, εἰς τὰς ἑαυτῶν Ἐκκλησίας τε καὶ πόλεις ὑπεστρέψαμεν, οὐ συνενεχθέντες τὸ τηνικαῦτα τῇ ἁγίᾳ συνόδῳ δι' ὑπογραφῆς εἰς τὴν ἐξενεχθεῖσαν κατὰ Νεστορίου καθαιρέσεως ψῆφον. Διῃρημένων πρὸς διχόνοιαν τῶν Ἐκκλησιῶν, - ἐπειδὴ τούτου μάλιστα πάντας φροντίσαι ἐχρῆν, ὅπως συναφθεῖεν, ἐκ μέσου γενομένης διχονοίας ἁπάσης, καὶ τῶν θεοσεβεστάτων καὶ φιλοχρίστων βασιλέων αὐτὸ δὴ τοῦτο γενέσθαι θεσπισάντων, καὶ εἰς τοῦτο πεπομφότων τὸν θαυμάσιον τριβοῦνον καὶ νοτάριο Αριστόλαον, συνήρεσεν εἰς ἀναίρεσιν πάσης φιλονεικίας, καὶ ὑπὲρ τοῦ τὴν εἰρήνην βραβευθῆναι ταῖς Ἐκκλησίαις τοῦ Θεοῦ, καὶ ἡμᾶς αὐτοὺς συνθέσθαι τῇδε ψήφῳ τῆς ἁγίας συνόδου, τῇ ἐξενεχθείσῃ κατὰ Νεστορίου, ἔχειν τε αὐτὸν καθῃρημένον, καὶ ἀναθεματίσαι τὰς δυσφήμους αὐτοῦ διδασκαλίας, διὰ τὸ τὰς παρ᾿ ἡμῖν Ἐκκλησίας τὴν ὀρθὴν ἀεὶ καὶ ἀβέβηλον ἐσχηκέναι πίστιν, καθὰ καὶ ἡ ὑμετέρα ὁσιότης, καὶ ταύτην ἀεὶ φυλάττειν καὶ παραδιδόναι τοῖς λαοῖς. Συναινοῦμεν δὲ καὶ τῇ χειροτονίᾳ τοῦ ὁσιωτάτου καὶ θεοσεβεστάτου τῆς Κωνσταντινουπολιτῶν ἁγίας Ἐκκλησίας ἐπισκόπου Μαξιμιανοῦ, καὶ κοινωνικοὶ πᾶσίν ἐσμεν τοῖς κατὰ τὴν οἰκουμένην θεοσεβεστάτοις ἔχουσί τε καὶ τηροῦσι πίστιν.
Tois hosiōtatois kai theophilestatois adelphois kai sylleitourgois Xystǭ, Kyrillǭ kai Maximianǭ, Iōannēs kai hoi loipoi pantes hoi syn emoi, en Kyriǭ chairein. Kai spoudē kai skopos pasi tois hierasthai lachousi, kai tēn theian tēs episkopēs leitourgian pepisteumenois para tou pantōn hēmōn Sōtēros Christou to en orthę̄ pistei diaprepein, houtō te didaskein tous hypo cheira laous. Houtō toinyn echontos tou pragmatos kata to parǭchēkos etos ek thespismatos tōn eusebestatōn kai philochristōn basileōn, hagia synodos theophilestatōn episkopōn synēchthē kata tēn Ephesiōn mētropolin, tēs kata Nestorion hypotheseōs charin; hoi kai synedreusantes hama tois apostaleisin ekdikois paratou tēs makarias mnēmēs Koilestinou, tou genomenou episkopou tēs hagias Rhōmaiōn Ekklēsias, psēphǭ kathaireseōs hypobeblēkasi ton mnēmoneuthenta Nestorion, hōs bebēlǭ didaskalią chrō menon, kai skandalisanta pollous, kai ouk orthopodisanta peri tēn pistin. Syndedramēkotes de kai hēmeis, eita touto gegonos eurontes, lelypēmetha. Tautēs heneka tēs aitias, diaphoras metaxy genomenēs hēmōn te kai tēs hagias synodou, kai pollōn metaxy pepragmenōn te kai eirēmenōn, eis tas heautōn Ekklēsias te kai poleis hypestrepsamen, ou synenechthentes to tēnikauta tę̄ hagią synodǭ di' hypographēs eis tēn exenechtheisan kata Nestoriou kathaireseōs psēphon. Dię̄rēmenōn pros dichonoian tōn Ekklēsiōn, - epeidē toutou malista pantas phrontisai echrēn, hopōs synaphtheien, ek mesou genomenēs dichonoias hapasēs, kai tōn theosebestatōn kai philochristōn basileōn auto dē touto genesthai thespisantōn, kai eis touto pepomphotōn ton thaumasion tribounon kai notario Aristolaon, synēresen eis anairesin pasēs philoneikias, kai hyper tou tēn eirēnēn brabeuthēnai tais Ekklēsiais tou Theou, kai hēmas autous synthesthai tę̄de psēphǭ tēs hagias synodou, tę̄ exenechtheisę̄ kata Nestoriou, echein te auton kathę̄rēmenon, kai anathematisai tas dysphēmous autou didaskalias, dia to tas par᾿ hēmin Ekklēsias tēn orthēn aei kai abebēlon eschēkenai pistin, katha kai hē hymetera hosiotēs, kai tautēn aei phylattein kai paradidonai tois laois. Synainoumen de kai tę̄ cheirotonią tou hosiōtatou kai theosebestatou tēs Kōnstantinoupolitōn hagias Ekklēsias episkopou Maximianou, kai koinōnikoi pasin esmen tois kata tēn oikoumenēn theosebestatois echousi te kai tērousi pistin.
To the most holy and most God-beloved brothers and fellow ministers Xystus, Cyril, and Maximian, John and all the others with me: greeting in the Lord.
It is the zeal and aim of all who have been allotted the priesthood and entrusted by Christ, the Saviour of us all, with the divine ministry of the episcopate to excel in the right faith and so to teach the people under their hand. This being so, last year, by decree of the most pious and Christ-loving emperors, a holy synod of most God-beloved bishops was assembled at the metropolis of Ephesus because of the affair of Nestorius. Sitting together with the representatives sent by Celestine of blessed memory, who was bishop of the holy church of the Romans, they subjected the said Nestorius to a sentence of deposition, as one using profane teaching, scandalizing many, and not walking straight in the faith. When we too arrived and found this done, we were grieved. For this reason, since a disagreement arose between us and the holy synod, and much was done and said in between, we returned to our own churches and cities, without agreeing at that time with the holy synod by signing the sentence of deposition pronounced against Nestorius.
The churches being divided in discord, and since all ought above all to take care that they be joined together, all discord being removed, and since the most God-fearing and Christ-loving emperors decreed that this very thing be done and sent the admirable tribune and notary Aristolaus for this purpose, it has seemed good, for the removal of all contention and so that peace may be established for the churches of God, that we too should agree with this sentence of the holy synod pronounced against Nestorius, hold him deposed, and anathematize his blasphemous teachings; for the churches with us have always held the right and unprofaned faith, as your Holiness does too, and always guard it and hand it on to the people. We also assent to the ordination of the most holy and God-fearing bishop of the holy church of Constantinople, Maximian, and we are in communion with all the most God-fearing bishops throughout the world who hold and keep the right and unprofaned faith.
Chapter 36
36PG 77 77:165
Λίβελλος ἐπιδοθεὶς τῷ ἀρχιεπισκόπῳ Κυρίλλῳ παρὰ Παύλου ἐπισκόπου Ἐμέσης, τοῦ ἀποσταλέντος παρὰ · Ἰωάννου ᾿Αντιοχείας ἐπισκόπου. Τῷ δεσπότῃ μου τῷ πάντων ἕνεκα ἀγιωτάτῳ, καὶ ὁσιωτάτῳ ἀρχιεπισκόπῳ Κυρίλλῳ, Παῦλος ἐπίσκοπος, ἐν Κυρίῳ χαίρειν. Οἱ εὐλαβέστατοι καὶ καλλίνικοι ἡμῶν βασιλεῖς, ἣν ἄνωθεν ἔχειν ἀξιοῦσι σπουδὴν καὶ ἐπιμέλειαν περὶ τὸ ὑπήκοον, καὶ μάλιστα περὶ τὰς ἁγίας τοῦ Θεοῦ Ἐκκλησίας, καὶ τὴν εὐσεβῆ, καὶ εἰλικρινῆ, καὶ ὀρθὴν πίστιν, ἣν ἐκ πατέρων διεδέξαντο, ἐνδεικνύμενοι, γράμμα ἐξέπεμψαν διὰ τοῦ περιβλέπτου τριβούνου, καὶ νοταρίου ᾿Αριστολάου, πρός τε τὴν σὴν ὁσιότητα, καὶ πρὸς τὸν ὁσιώτατον καὶ ἁγιώτατον Ἰωάννην ἐπίσκοπον, καὶ πρὸς τὸν ὁσιώτατον καὶ ἀγιώτατον πατέρα ἡμῶν Ἀκάκιον, τὸν ἐπίσκοπον τῆς Βεῤῥοιέων, τὸ κελεῦον, ὥστε συνελθόντας ἢ κατὰ πρόσωπον, ἢ κατὰ γνώμην, λύσιν ὁ δοῦναι ταῖς ἀνακοψάσαις διαφοραῖς μεταξὺ τῶν θεοφιλεστάτων ἐπισκόπων, τῶν εἰς τὴν Ἔφεσον συνεληλυθότων, καὶ ἡμῶν αὐτῶν, καὶ ταῖς ἁγίαις τοῦ Θεοῦ Ἐκκλησίαις τὴν τῷ Θεῷ φίλην εἰρήνην πρυτανεῦσαι, παῦσαί τε τὰς ὁσημέραι ἐγγινομένας ταραχὰς ταῖς ἁγίαις τοῦ Θεοῦ Ἐκκλησίαις, συνθέσθαι ἱ τε τῇ Νεστορίου καθαιρέσει, καὶ ἀναθεματίσαι τὴν φαύλην αὐτοῦ διδασκαλίαν. Δεξάμενοι οὖν τὸ εὐσεβὲς τοῦτο καὶ φιλόχριστον γράμμα ὅ τε προειρημένος ἅγιος Ἰωάννης, καὶ ὁ ἁγιώτατος ἐπίσκοπος ᾿Ακάκιος, καὶ λογισάμενοι, ὡς ἔστι πολλά δεόμενα τῆς κατὰ πρόσωπον ὑμῶν συντυχίας, εἰς τὸ μὴ μακρὸν ἐντριβῆναι τῇ ὑποθέσει, ἀπέστειλάν με πρὸς τὴν σὴν ὀσιότητα, ὥστε συσκοπῆσαί σου τῇ ἁγιότητι, τίνα δὴ τρόπον τὰ τῆς εἰρήνης ὀφείλει ἀσφαλῶς διατεθῆναι, καὶ τῇ ἀρίστῃ ταύτῃ πράξει τέλος τὸ δέον, καὶ λυσιτελὲς ἐπιτεθῆναι 1. Ἐλθὼν οὖν, καὶ συντυχών, καὶ διαλεχθεὶς, εὖρὸν καὶ τὴν σὴν ὁσιότητα παρεσκευασμένην ἡμέρως, καὶ εἰρηνικῶς, καὶ ὡς ἀρχιερεῦσι πρέπει, διαθεῖναι τὰ ἐν χερσί. Καὶ δὴ γράμμα ἡμῖν ἐνεχείρισεν ἡ σὴ ὁσιότης περιέχον, ἤντινα κηρυττομένην ἐκ πατέρων η διεδεξάμεθα ὀρθὴν καὶ ἀκηλίδωτον πίστιν· ὅ πρῶτον ἦν ἄξιον πόνου, καὶ σπουδῆς. Ἐπειδὴ δὲ ἔδει καὶ τὰ κατὰ Νεστόριον τύπον λαβεῖν τὸν ἄνωθεν ὑμῖν δοθέντα, πεποίημαι παρὼν πρὸς παροῦσάν σου τὴν ὁσιότητα τόδε τὸ γράμμα· δι' οὗ ὁμολογῶ καταδέχεσθαι - ἡμᾶς τὴν κατάστασιν τοῦ ἁγιωτάτου καὶ ὁσιωτάτου ἐπισκόπου Μαξιμιανοῦ, ἔχειν δὲ Νεστόριον, τὸν πρὸ τούτου γεγονότα τῆς μεγάλης Κωνσταντινουπόλεως, καθῃρημένον· καὶ ἀναθεματίζομεν τὰ ἐν διδασκαλίας μέρει ἀσεβῶς αὐτῷ εἰρημένα· καὶ ἀσπαζόμεθα τὴν καθαρὰν, καὶ εἰλικρινῆ πρὸς ὑμᾶς κοινωνίαν, κατὰ τὴν ἐπιδοθεῖσαν) τῇ σῇ θεοσεβείᾳ παρ' ἡμῶν διὰ βραχέων περὶ τῆς τοῦ Θεοῦ Λόγου ἐνανθρωπήσεως ἔκθεσιν. ὧν καὶ ἐπήνεσας, καὶ ὡς ἰδίαν ἐδέξω πίστιν· ἧς καὶ τὸ ἴσον ἐντέτακται τῷδε τῷ γράμματι. Καὶ ταύτῃ τῇ καθαρᾷ κοινωνίᾳ λύσιν διδόαμεν πᾶσι τοῖς ἐν μέσῳ παρ᾿ ἀμφοτέρων · τῶν μερῶν, ὡς ἐν ταραχαῖς γεγενημένοις Ρ· καὶ ἐπανερχόμεθα εἰς τὴν προτέραν τῶν Ἐκκλησιῶν τῇ τοῦ Θεοῦ χάριτι γαλήνην.
Libellos epidotheis tǭ archiepiskopǭ Kyrillǭ para Paulou episkopou Emesēs, tou apostalentos para ; Iōannou ᾿Antiocheias episkopou. Tǭ despotę̄ mou tǭ pantōn heneka agiōtatǭ, kai hosiōtatǭ archiepiskopǭ Kyrillǭ, Paulos episkopos, en Kyriǭ chairein. Hoi eulabestatoi kai kallinikoi hēmōn basileis, hēn anōthen echein axiousi spoudēn kai epimeleian peri to hypēkoon, kai malista peri tas hagias tou Theou Ekklēsias, kai tēn eusebē, kai eilikrinē, kai orthēn pistin, hēn ek paterōn diedexanto, endeiknymenoi, gramma exepempsan dia tou peribleptou tribounou, kai notariou ᾿Aristolaou, pros te tēn sēn hosiotēta, kai pros ton hosiōtaton kai hagiōtaton Iōannēn episkopon, kai pros ton hosiōtaton kai agiōtaton patera hēmōn Akakion, ton episkopon tēs Berrhoieōn, to keleuon, hōste synelthontas ē kata prosōpon, ē kata gnōmēn, lysin ho dounai tais anakopsasais diaphorais metaxy tōn theophilestatōn episkopōn, tōn eis tēn Epheson synelēlythotōn, kai hēmōn autōn, kai tais hagiais tou Theou Ekklēsiais tēn tǭ Theǭ philēn eirēnēn prytaneusai, pausai te tas hosēmerai enginomenas tarachas tais hagiais tou Theou Ekklēsiais, synthesthai hi te tę̄ Nestoriou kathairesei, kai anathematisai tēn phaulēn autou didaskalian. Dexamenoi oun to eusebes touto kai philochriston gramma ho te proeirēmenos hagios Iōannēs, kai ho hagiōtatos episkopos ᾿Akakios, kai logisamenoi, hōs esti polla deomena tēs kata prosōpon hymōn syntychias, eis to mē makron entribēnai tę̄ hypothesei, apesteilan me pros tēn sēn osiotēta, hōste syskopēsai sou tę̄ hagiotēti, tina dē tropon ta tēs eirēnēs opheilei asphalōs diatethēnai, kai tę̄ aristę̄ tautę̄ praxei telos to deon, kai lysiteles epitethēnai 1. Elthōn oun, kai syntychōn, kai dialechtheis, euron kai tēn sēn hosiotēta pareskeuasmenēn hēmerōs, kai eirēnikōs, kai hōs archiereusi prepei, diatheinai ta en chersi. Kai dē gramma hēmin enecheirisen hē sē hosiotēs periechon, ēntina kēryttomenēn ek paterōn ē diedexametha orthēn kai akēlidōton pistin; ho prōton ēn axion ponou, kai spoudēs. Epeidē de edei kai ta kata Nestorion typon labein ton anōthen hymin dothenta, pepoiēmai parōn pros parousan sou tēn hosiotēta tode to gramma; di' hou homologō katadechesthai - hēmas tēn katastasin tou hagiōtatou kai hosiōtatou episkopou Maximianou, echein de Nestorion, ton pro toutou gegonota tēs megalēs Kōnstantinoupoleōs, kathę̄rēmenon; kai anathematizomen ta en didaskalias merei asebōs autǭ eirēmena; kai aspazometha tēn katharan, kai eilikrinē pros hymas koinōnian, kata tēn epidotheisan) tę̄ sę̄ theosebeią par' hēmōn dia bracheōn peri tēs tou Theou Logou enanthrōpēseōs ekthesin. hōn kai epēnesas, kai hōs idian edexō pistin; hēs kai to ison entetaktai tǭde tǭ grammati. Kai tautę̄ tę̄ katharą koinōnią lysin didoamen pasi tois en mesǭ par᾿ amphoterōn ; tōn merōn, hōs en tarachais gegenēmenois R; kai epanerchometha eis tēn proteran tōn Ekklēsiōn tę̄ tou Theou chariti galēnēn.
Statement presented to archbishop Cyril by Paul, bishop of Emesa, who was sent by John, bishop of Antioch.
To my lord, most holy for all reasons and most holy archbishop Cyril, Paul, bishop: greeting in the Lord.
Our most reverent and victorious emperors, showing the zeal and care they deign always to have for their subjects, and especially for the holy churches of God and the pious, sincere, and right faith they received from their fathers, sent a letter through the distinguished tribune and notary Aristolaus to your Holiness, to the most holy and holy bishop John, and to our most holy and holy father Acacius, bishop of Beroea, ordering that, meeting either in person or in mind, you should give a resolution to the differences that broke out between the most God-beloved bishops who met at Ephesus and ourselves, establish for the holy churches of God the peace that is dear to God, stop the disturbances arising daily in the holy churches of God, and agree to the deposition of Nestorius and anathematize his worthless teaching. When the holy John mentioned above and the most holy bishop Acacius received this pious and Christ-loving letter, and reckoned that there are many things needing a meeting with you in person, so as not to spend a long time on the matter, they sent me to your Holiness to consider with your Holiness in what way the terms of peace ought to be settled securely, and to put a fitting and profitable end to this excellent undertaking.
Having come, then, and met you, and conversed, I found your Holiness prepared to settle the matters in hand gently, peaceably, and as befits high priests. And your Holiness handed us a letter containing the right and unblemished faith that we received proclaimed from the fathers, which was the first thing worth labour and zeal. But since the affair of Nestorius too had to take the form given to you from the beginning, I have made this letter, in person, to your Holiness in person, by which I confess that we accept the appointment of the most holy and most holy bishop Maximian, and hold Nestorius, who was formerly bishop of great Constantinople, deposed; and we anathematize what he impiously said by way of teaching; and we embrace pure and sincere communion with you, according to the brief exposition about the incarnation of God the Word that we presented to your Reverence, which you praised and received as your own faith; a copy of it is set down in this letter. And by this pure communion we give release to all that happened in between on both sides, as having happened in times of disturbance; and we return, by the grace of God, to the former calm of the churches.
Chapter 37
37PG 77 77:167
Κύριλλος Θεογνώστῳ καὶ Χαρμοσύνῳ πρεσβυτέ ροις, καὶ Λεοντίῳ διακόνῳ, ἐν Κυρίῳ χαίρειν Περὶ πάντων γράφομεν τῶν πραγμάτων ὑμῖν· εἶτα ὡς οὐδὲν μαθόντες γράφετε, θορύβων πληροῦντες ἡμᾶς. Οἶδα τοίνυν ἐπιστείλας, ὅτι ὁ εὐγηρότατος καὶ θεοσεβέστατος Ἀκάκιος ὁ τῆς Βερροίας, προτραπεὶς παρά τινων τῶν ἐκ τῆς Ἀνατολῆς εὐλαβεστάτων ἐπισκόπων, ἔγραψε πρός με διὰ τοῦ κυρίου μου τοῦ μεγαλοπρεπεστάτου Αριστολάου, ὅτι χρὴ πάντα ἀφανίσαι τὰ ἐν βίβλοις καὶ ἐπιστολαῖς γεγραμμένα, καὶ μόνῳ στοιχῆσαι τῷ συμβόλῳ τῷ ἐκτεθέντι ἐν τῇ ἁγίᾳ συνόδῳ τῇ ἐν Νικαίᾳ. Ἐγὼ δὲ πρὸς ταῦτα πολύστιχον ἐπιστολὴν ἔγραψα πρὸς αὐτὸν, ἣν καὶ ἐδέξασθε πάντως. Τοῦτο γὰρ ἐδίδαξεν ὁ ἀγαπητὸς πρεσβύτερος Εὐλόγιος. Καὶ νῦν ἐλθόντος τοῦ εὐλαβεστάτου Παύλου τοῦ τῆς Ἐμέσης εἰς τὴν ᾿Αλεξάνδρειαν, πάντα ἐτυπώθη χρηστῶς μὲν, καὶ εἰρηνικῶς, ἀσφαλῶς δὲ, καὶ ὡς ἔδει. Οὐδὲ γὰρ τοὺς καθῃρημένους παρὰ τοῦ θεοσεβεστάτου ἐπισκόπου Μαξιμιανοῦ κατεδεξάμεθα, ἢ κοινωνικοὺς ἔχειν, ἢ ἀπολῦσαι τῆς ἐπενεχθείσης αὐτοῖς ψήφου. Οὔτε ἁπλῶς τῷ μνημονευθέντι Παύλῳ τὴν κοινωνίαν δεδώκαμεν τὴν εἰς πρόσωπον αὐτοῦ μόνου, εἰ μὴ προσήνεγκε πρότερον χάρτην, ὁμολογῶν ὅτι καὶ Θεοτόκος ἐστὶν ἡ ἁγία Παρθένος, καὶ ὅτι ἀναθεματίζει τὰ Νεστορίου δόγματα, λαβὼν δὲ καὶ εἰπεῖν ἐν τῇ ἐκκλησίᾳ φωνῇ τῇ μεγάλῃ εἴρηκεν ὅτι Ὁμολογοῦμεν Θεοτόκον τὴν ἁγίαν Παρθένον, καὶ ἀναθεματίζομεν τοὺς μὴ λέγοντας τοῦτο· καὶ ὅτι εἷς Υἱὸς καὶ Χριστὸς καὶ Κύριος, οὐ δύο. Ἐπειδὴ δὲ οὐκ ἦλθε χάρτην ἔχων ὡς ἀναθεματίζοντος Ἰωάννου τὰ τοῦ Νεστορίου δόγματα, καὶ ὁμολογοῦντος ὅτι καθῃρημένον ἔχουσιν αὐτὸν, ἀλλ᾽ ἦσαν ἁπλῶς αἱ παρ᾿ αὐτοῦ πεμφθεῖσαι ἐπιστολαὶ οὐδὲν τῶν ἀναγκαίων ἔχουσαι, ἔφασκον ὅτι οὐ δύναμαι τὴν κοινωνίαν ἀποδοῦναι αὐτῷ, πρὶν ταῦτα ποιήσῃ. Ὡς δὲ ἀκηδιῶντας εἶδον πρὸς τοῦτο, καὶ αὐτὸν τὸν εὐλαβέστατον ἐπίσκοπον Παῦλον ὀλιγωρήσαντα σφόδρα, καὶ τὸν κύριον καὶ μεγαλοπρεπέστατον τριβοῦνον καὶ νοτάριον ᾿Αριστόλαον, λύσιν διδοὺς τῷ πράγματι, καὶ ἵνα μὴ νομισθῶμεν παραιτεῖσθαι τὴν εἰρήνην, εἰς ὑπερθέσεις ἔτι μακρὰς πεμπομένου τοῦ πράγματος, ἐγράψαμεν τὰ κοινωνικά. Ὑπηγορεύθη δὲ καὶ χάρτης κατὰ γνώμην τοῦ εὐλαβεστάτου ἐπισκόπου Παύλου, ἐν ᾧ ὀφείλει ὑπογράψαι καὶ ὁ τῆς ᾿Αντιοχέων, καὶ συνεξέπεμψα τῷ θαυμασιωτάτῳ ᾿Αριστολάῳ δύο κληρικοὺς, ὥστε ἐὰν ὑπογράψῃ ὁ Ἰωάννης τῇ καθαιρέσει Νεστορίου καὶ ἀναθεματίσῃ αὐτοῦ δόγματα, δοῦναι τὰ κοινωνικά· εἰ δὲ μὴ, παρακατασχεῖν αὐτὰ, ἀναδεξαμένου ἐνωμότως τοῦ θαυμασιωτάτου Αριστολάου ὅτι οὐ μὴ προδοθῇ τὸ χαρτίον. Ἔφη δὲ ὅτι ἐὰν μὴ θελήσῃ Ὀρθὰ γάρ ἐστι καὶ ἀδιάβλητα, καὶ ταῖς θείαις ὑπογράψαι, εὐθυδρομῶ ἐν τῇ Κωνσταντινουπόλει, ἀναδιδάσκων τὸν εὐσεβέστατον ἡμῶν βασιλέα ὅτι παρὰ τὴν ᾿Αλεξανδρέων Ἐκκλησίαν οὐδὲν· ἀλλ᾿ ὁ τῆς ᾿Αντιοχέων Ἐκκλησίας ἐστὶν ὁ μὴ ἀγαπήσας τὴν εἰρήνην. Μηδένα τοίνυν ἀθυμεῖν συγχωρήσητε. Οὐ γὰρ οὕτως λεληρήκαμεν ὥστε ἀναθεματίσαι τὰ ἑαυτῶν· ἀλλ᾿ ἐμμένομεν οἷς γεγράφαμεν καὶ φρονοῦμεν. συμβαίνοντα Γραφαῖς, καὶ τῇ πίστει τῇ ἐκτεθείσῃ παρὰ τῶν ἁγίων ἡμῶν Πατέρων.
Kyrillos Theognōstǭ kai Charmosynǭ presbyte rois, kai Leontiǭ diakonǭ, en Kyriǭ chairein Peri pantōn graphomen tōn pragmatōn hymin; eita hōs ouden mathontes graphete, thorybōn plērountes hēmas. Oida toinyn episteilas, hoti ho eugērotatos kai theosebestatos Akakios ho tēs Berroias, protrapeis para tinōn tōn ek tēs Anatolēs eulabestatōn episkopōn, egrapse pros me dia tou kyriou mou tou megaloprepestatou Aristolaou, hoti chrē panta aphanisai ta en biblois kai epistolais gegrammena, kai monǭ stoichēsai tǭ symbolǭ tǭ ektethenti en tę̄ hagią synodǭ tę̄ en Nikaią. Egō de pros tauta polystichon epistolēn egrapsa pros auton, hēn kai edexasthe pantōs. Touto gar edidaxen ho agapētos presbyteros Eulogios. Kai nyn elthontos tou eulabestatou Paulou tou tēs Emesēs eis tēn ᾿Alexandreian, panta etypōthē chrēstōs men, kai eirēnikōs, asphalōs de, kai hōs edei. Oude gar tous kathę̄rēmenous para tou theosebestatou episkopou Maximianou katedexametha, ē koinōnikous echein, ē apolysai tēs epenechtheisēs autois psēphou. Oute haplōs tǭ mnēmoneuthenti Paulǭ tēn koinōnian dedōkamen tēn eis prosōpon autou monou, ei mē prosēnenke proteron chartēn, homologōn hoti kai Theotokos estin hē hagia Parthenos, kai hoti anathematizei ta Nestoriou dogmata, labōn de kai eipein en tę̄ ekklēsią phōnę̄ tę̄ megalę̄ eirēken hoti Homologoumen Theotokon tēn hagian Parthenon, kai anathematizomen tous mē legontas touto; kai hoti heis Huios kai Christos kai Kyrios, ou dyo. Epeidē de ouk ēlthe chartēn echōn hōs anathematizontos Iōannou ta tou Nestoriou dogmata, kai homologountos hoti kathę̄rēmenon echousin auton, all᾽ ēsan haplōs hai par᾿ autou pemphtheisai epistolai ouden tōn anankaiōn echousai, ephaskon hoti ou dynamai tēn koinōnian apodounai autǭ, prin tauta poiēsę̄. Hōs de akēdiōntas eidon pros touto, kai auton ton eulabestaton episkopon Paulon oligōrēsanta sphodra, kai ton kyrion kai megaloprepestaton tribounon kai notarion ᾿Aristolaon, lysin didous tǭ pragmati, kai hina mē nomisthōmen paraiteisthai tēn eirēnēn, eis hypertheseis eti makras pempomenou tou pragmatos, egrapsamen ta koinōnika. Hypēgoreuthē de kai chartēs kata gnōmēn tou eulabestatou episkopou Paulou, en hǭ opheilei hypograpsai kai ho tēs ᾿Antiocheōn, kai synexepempsa tǭ thaumasiōtatǭ ᾿Aristolaǭ dyo klērikous, hōste ean hypograpsę̄ ho Iōannēs tę̄ kathairesei Nestoriou kai anathematisę̄ autou dogmata, dounai ta koinōnika; ei de mē, parakataschein auta, anadexamenou enōmotōs tou thaumasiōtatou Aristolaou hoti ou mē prodothę̄ to chartion. Ephē de hoti ean mē thelēsę̄ Ortha gar esti kai adiablēta, kai tais theiais hypograpsai, euthydromō en tę̄ Kōnstantinoupolei, anadidaskōn ton eusebestaton hēmōn basilea hoti para tēn ᾿Alexandreōn Ekklēsian ouden; all᾿ ho tēs ᾿Antiocheōn Ekklēsias estin ho mē agapēsas tēn eirēnēn. Mēdena toinyn athymein synchōrēsēte. Ou gar houtōs lelērēkamen hōste anathematisai ta heautōn; all᾿ emmenomen hois gegraphamen kai phronoumen. symbainonta Graphais, kai tę̄ pistei tę̄ ektetheisę̄ para tōn hagiōn hēmōn Paterōn.
Cyril to Theognostus and Charmosynus, presbyters, and Leontius, deacon: greeting in the Lord.
We write to you about everything; then you write as though you had learned nothing, filling us with alarm. I know I sent word that the venerable and most God-fearing Acacius of Beroea, urged by some of the most reverent bishops of the East, wrote to me through my lord the most magnificent Aristolaus that everything written in books and letters should be done away with, and that we should keep only to the symbol set out at the holy synod of Nicaea. In reply I wrote him a letter of many lines, which you have surely received; for the beloved presbyter Eulogius told me so. And now that the most reverent Paul of Emesa has come to Alexandria, everything has been settled kindly and peaceably, but securely and as it should be. For we did not agree to receive those deposed by the most God-fearing bishop Maximian, or to hold them in communion, or to release them from the sentence passed on them. Nor did we simply give communion to the said Paul, even for his own person alone, until he first presented a document confessing that the holy Virgin is Mother of God and that he anathematizes the doctrines of Nestorius; and when he was allowed to speak in the church, he said with a loud voice, “We confess the holy Virgin to be Mother of God, and we anathematize those who do not say this; and that there is one Son and Christ and Lord, not two.”
But since he did not come with a document in which John anathematizes the doctrines of Nestorius and confesses that they hold him deposed, but only with letters sent by John that contained nothing of what was necessary, I said that I could not give him communion until he did these things. When I saw that they were weary of this, that the most reverent bishop Paul himself was very disheartened, and that my lord the most magnificent tribune and notary Aristolaus was too, I resolved the matter, and, so that we should not be thought to be refusing peace while the matter was pushed into still longer delays, we wrote the letters of communion. A document was also dictated, with the agreement of the most reverent bishop Paul, which the bishop of Antioch must sign; and I sent two clerics with the most admirable Aristolaus, so that, if John signs the deposition of Nestorius and anathematizes his doctrines, they should hand over the letters of communion, but if not, they should keep them back; the most admirable Aristolaus undertook on oath that the paper would not be given up. He said that if John will not sign, he will go straight to Constantinople and inform our most pious emperor that the church of Alexandria is not to blame at all, but that it is the bishop of the church of Antioch who has not loved peace.
Do not let anyone lose heart, then. For we have not been so foolish as to anathematize our own writings; we stand by what we have written and think. For they are right and above reproach, in agreement with the divine Scriptures and with the faith set out by our holy fathers.
Chapter 38
38PG 77 77:169
Τῷ δεσπότη μου τῷ θεοφιλεστάτῳ καὶ ἀγιωτάτῳ 102 συλλειτουργῷ Κυρίλλῳ, Ἰωάννης, ἐν Κυρίῳ χαίρειν. Πρώην ἐκ θεσπίσματος τῶν εὐσεβεστάτων ἡμῶν βασιλέων ἐκελεύσθη σύνοδος θεοφιλεστάτων ἐπισκόπων κατὰ τὴν Ἐφεσίων μητρόπολιν συναθροισθῆναι, ἐκκλησιαστικῶν ἕνεκα πραγμάτων, καὶ τῆς ὀρθῆς πίστεως. Καταλαβόντων δὲ καὶ ἡμῶν τὴν μνημονευ θεῖσαν πόλιν, καὶ ὑποστρεψάντων ἐκτὸς τῆς πρὸς ἀλλήλους συντυχίας (περιττὸν δὲ τὰς αἰτίας τῆς διχονοίας ἐν καιρῷ εἰρήνης νῦν εἰπεῖν), διηρημένων δὲ πρὸς διχόνοιαν τῶν Ἐκκλησιῶν τούτῳ τῷ τρόπῳ, ἐπειδὴ τούτου μάλιστα φοαντίσαι πάντας ἐχρῆν, ὅπως συναφθεῖεν, ἐκ μέσου γενομένης διχονοίας ἀπάσης, καὶ τῶν εὐσεβεστάτων καὶ φιλοχρίστων βασιλέων, αὐτὸ δὴ τοῦτο γενέσθαι θεσπισάντων, τὸ ἑνῶσαι τὰς τοῦ Χριστοῦ Ἐκκλησίας, καὶ εἰς αὐτὸ δὴ τοῦτο ἀποστειλάντων τὸν κύριόν μου, καὶ θαυμασιώτατον, καὶ περίβλεπτον τριβοῦνον καὶ νοτάριον Αριστόλαον, ἐπιφερόμενον τὸ εὐσεβὲς αὐτῶν γράμμα τὸ παρακελεῦον ἐντεῦθεν ἤδη συμβῆναι ἡμᾶς, καὶ περιελεῖν τὰ σκάνδαλα ἐκ τοῦ μέσου, καὶ κατευνάσαι πᾶσαν ταραχὴν καὶ πᾶσαν λύπην· ᾧ εἴκοντες εὐσεβεῖ γράμματι, εὐθὺς καὶ παραχρῆμα ἀπεστείλαμεν τὸν κύριόν μου, καὶ κατὰ πάντα θεοφιλέστατον, καὶ ἁγιώτατον ἐπίσκοπον Παῦλον· τοῦτο συναρέσαν καὶ τῷ ἁγιωτάτῳ καὶ θεοφιλεστάτῳ ἐπισκόπῳ πατρὶ ἡμῶν ᾿Ακακίῳ, καὶ τοῖς παρ᾿ ἡμῖν θεοφιλεστάτοις ἐπισκόποις. Ὑπὲρ δὲ πλείονος συντομίας 4 τοῦτο πεποιήκαμεν, διὰ τὸ μὴ δύνασθαι ἡμᾶς συνελθόντας, τὰ θεσπισθέντα ὑπὸ τῶν εὐσεβεστάτων ἡμῶν βασιλέων, κατὰ πρόσωπον εἰς πέρας ἀγαγεῖν. Ἐντειλάμενοι αὐτῷ, ὥστε καὶ ἀνθ᾽ ἡμῶν, καὶ ὑπὲρ ἡμῶν, καὶ εἰς πρόσωπον ἡμέτερον τ, τυπῶσαι μὲν τὰ περὶ τῆς εἰρήνης, ὅπερ ἐστὶ προηγούμενον, ἐγχειρίσαι δὲ τῇ σῇ θεοσεβείᾳ τὴν ἔκθεσιν τὴν παρ' ἡμῶν συμφώνως γενομένην περὶ τῆς ἐνανθρωπήσεως τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἣν ἀπεστείλαμεν τῇ σῇ θεοσεβείᾳ διὰ τοῦ προλεχθέντος θεοφιλεστάτου ἀνδρὸς, ἥτις ἐστὶν αὕτη· Περὶ δὲ τῆς Θεοτόκου Μαρίας Παρθένου, ὅπως καὶ φρονοῦμεν, καὶ λέγομεν, τοῦ τε τρόπου τῆς ἐνανθρωπήσεως τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, ἀναγκαίως, 6 οὐκ ἐν προσθήκης μέρει, ἀλλ' ἐν πληροφορίας εἴδει, ὡς ἄνωθεν ἔκ τε τῶν θείων Γραφῶν, ἔκ τε τῆς παραδόσεως τῶν ἁγίων Πατέρων παρειληφότες ἐσχήκαμεν, διὰ βραχέων ἐρουμεν, οὐδὲν τὸ σύνολον προστιθέντες τῇ τῶν ἁγίων Πατέρων τῶν ἐν Νικαίᾳ ἐκτεθείσῃ πίστει. Ὡς γὰρ ἔφθημεν εἰρηκότες, πρὸς πᾶσαν ἐξαρκεῖ καὶ εὐσεβείας γνῶσιν, καὶ πάσης αἱρετικῆς κακοδοξίας ἀποκήρυξιν. Ἐροῦμεν δὲ οὐ κατατολμῶντες τῶν ἀνεφίκτων, ἀλλὰ τῇ ὁμολογίᾳ τῆς οἰκείας ἀσθενείας ἀποκλείοντες τοῖς ἐπιφύεσθαι βουλομένοις, ἐν οἷς τὰ ὑπὲρ ἄνθρωπον διασκεπτόμεθα. Ὁμολογοῦμεν τοιγαροῦν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, Θεὸν τέλειον, καὶ ἄνθρωπον τέλειον ἐκ ψυχῆς λογικῆς καὶ σώματος, πρὸ αἰώνων μὲν ἐκ τοῦ Πατρὸς γεννηθέντα κατὰ τὴν θεότητα, ἐπ' ἐσχάτων δὲ τῶν ἡμερῶν τὸν αὐτὸν δι᾽ ἡμᾶς, καὶ διὰ τὴν ἡμετέραν σωτηρίαν, ἐκ Μαρίας τῆς Παρθένου κατὰ τὴν ἀνθρωπότητα· όμοοὐσιον τῷ Πατρὶ τὸν αὐτὸν κατὰ τὴν θεότητα, καὶ ὁμοούσιον ἡμῖν κατὰ τὴν ἀνθρωπότητα. Δύο γὰρ φύσεων ἕνωσις γέγονε · διὸ καὶ ἕνα Χριστὸν, ἕνα Υἱὸν, ἕνα Κύριον ὁμολογοῦμεν. Κατὰ ταύτην τῆς ἀσυγχύτου ἑνώσεως ἔννοιαν, ὁμολογοῦμεν τὴν ἁγίαν Παρθέ νον Θεοτόκον, διὰ τὸ τὸν Θεὸν Λόγον σαρκωθῆναι, καὶ ἐνανθρωπῆσαι, καὶ ἐξ αὐτῆς τῆς συλλήψεως ἐνῶσαι ἑαυτῷ τὸν ἐξ αὐτῆς ληφθέντα ναόν. Τὰς δὲ εὐαγγελικὰς, καὶ ἀποστολικὰς περὶ τοῦ Κυρίου φωνάς, ἴσμεν τοὺς θεολόγους · ἄνδρας τὰς μὲν κοινοποιοῦντας, ὡς ἐφ᾽ ἑνὸς προσώπου, τὰς δὲ διαιροῦντας, ὡς ἐπὶ δύο φύσεων· καὶ τὰς μὲν θεοπρεπεῖς κατὰ τὴν θεότητα τοῦ Χριστοῦ, τὰς δὲ ταπεινὰς κατὰ τὴν ἀνθρωπότητα αὐτοῦ παραδιδόντας. Ἧς δεχθείσης, συνήρεσεν, εἰς ἀναίρεσιν ἁπάσης φιλονεικίας, καὶ ὑπὲρ τοῦ τὴν οἰκουμενικὴν εἰρήνην βραβευθῆναι ἐ ταῖς τοῦ Θεοῦ ἁγίαις Ἐκκλησίαις, καὶ ἐκποδὼν τὰ ἀναφυέντα γενέσθαι σκάνδαλα, ἔχειν ἡμᾶς Νεστόριον καθῃρημένον, τὸν πάλαι γενόμενον ἐπίσκοπον τῆς Κωνσταντινουπόλεως· καὶ ἀναθεματίζομεν τὰς φαύλας αὐτοῦ καὶ βεβήλους κενοφωνίας, διὰ τὸ τὰς παρ' ἡμῖν ἁγίας τοῦ Θεοῦ Ἐκκλησίας τὴν ὀρθὴν καὶ ὑγιῆ ἐσχηκέναι πίστιν, καὶ φυλάττειν, καὶ παραδιδόναι τοῖς λαοῖς, καθὰ καὶ ἡ ὑμετέρα ὁσιότης. Συναινοῦμεν δὲ καὶ τῇ χειροτονίᾳ τοῦ ὁσιωτάτου καὶ θεοφιλεστάτου ἐπισκόπου Μαξιμιανοῦ τῆς Κωνσταντινουπόλεως ἁγίας τοῦ Θεοῦ Ἐκκλησίας· καὶ κοινωνικοὶ · πᾶσίν ἐσμεν τοῖς κατὰ πᾶσαν τὴν οἰκουμένην θεοσεβεστάτοις ἐπισκόποις, ὅσοι τὴν ὀρθὴν καὶ ἀμώμητον · πίστιν ἔχουσί τε καὶ κηρύττουσιν. Ἐῤῥωμένος, ὑπερευχόμενος ἡμῶν διατελοίης, δέσποτα θεοφιλέστατε καὶ ὁσιώτατε, καὶ πάντων ἐμοὶ γνησιώτατε ἀδελφέ.
Tǭ despotē mou tǭ theophilestatǭ kai agiōtatǭ 102 sylleitourgǭ Kyrillǭ, Iōannēs, en Kyriǭ chairein. Prōēn ek thespismatos tōn eusebestatōn hēmōn basileōn ekeleusthē synodos theophilestatōn episkopōn kata tēn Ephesiōn mētropolin synathroisthēnai, ekklēsiastikōn heneka pragmatōn, kai tēs orthēs pisteōs. Katalabontōn de kai hēmōn tēn mnēmoneu theisan polin, kai hypostrepsantōn ektos tēs pros allēlous syntychias (peritton de tas aitias tēs dichonoias en kairǭ eirēnēs nyn eipein), diērēmenōn de pros dichonoian tōn Ekklēsiōn toutǭ tǭ tropǭ, epeidē toutou malista phoantisai pantas echrēn, hopōs synaphtheien, ek mesou genomenēs dichonoias apasēs, kai tōn eusebestatōn kai philochristōn basileōn, auto dē touto genesthai thespisantōn, to henōsai tas tou Christou Ekklēsias, kai eis auto dē touto aposteilantōn ton kyrion mou, kai thaumasiōtaton, kai periblepton tribounon kai notarion Aristolaon, epipheromenon to eusebes autōn gramma to parakeleuon enteuthen ēdē symbēnai hēmas, kai perielein ta skandala ek tou mesou, kai kateunasai pasan tarachēn kai pasan lypēn; hǭ eikontes eusebei grammati, euthys kai parachrēma apesteilamen ton kyrion mou, kai kata panta theophilestaton, kai hagiōtaton episkopon Paulon; touto synaresan kai tǭ hagiōtatǭ kai theophilestatǭ episkopǭ patri hēmōn ᾿Akakiǭ, kai tois par᾿ hēmin theophilestatois episkopois. Hyper de pleionos syntomias 4 touto pepoiēkamen, dia to mē dynasthai hēmas synelthontas, ta thespisthenta hypo tōn eusebestatōn hēmōn basileōn, kata prosōpon eis peras agagein. Enteilamenoi autǭ, hōste kai anth᾽ hēmōn, kai hyper hēmōn, kai eis prosōpon hēmeteron t, typōsai men ta peri tēs eirēnēs, hoper esti proēgoumenon, encheirisai de tę̄ sę̄ theosebeią tēn ekthesin tēn par' hēmōn symphōnōs genomenēn peri tēs enanthrōpēseōs tou Kyriou hēmōn Iēsou Christou, hēn apesteilamen tę̄ sę̄ theosebeią dia tou prolechthentos theophilestatou andros, hētis estin hautē; Peri de tēs Theotokou Marias Parthenou, hopōs kai phronoumen, kai legomen, tou te tropou tēs enanthrōpēseōs tou monogenous Huiou tou Theou, anankaiōs, 6 ouk en prosthēkēs merei, all' en plērophorias eidei, hōs anōthen ek te tōn theiōn Graphōn, ek te tēs paradoseōs tōn hagiōn Paterōn pareilēphotes eschēkamen, dia bracheōn eroumen, ouden to synolon prostithentes tę̄ tōn hagiōn Paterōn tōn en Nikaią ektetheisę̄ pistei. Hōs gar ephthēmen eirēkotes, pros pasan exarkei kai eusebeias gnōsin, kai pasēs hairetikēs kakodoxias apokēryxin. Eroumen de ou katatolmōntes tōn anephiktōn, alla tę̄ homologią tēs oikeias astheneias apokleiontes tois epiphyesthai boulomenois, en hois ta hyper anthrōpon diaskeptometha. Homologoumen toigaroun ton Kyrion hēmōn Iēsoun Christon ton Huion tou Theou ton monogenē, Theon teleion, kai anthrōpon teleion ek psychēs logikēs kai sōmatos, pro aiōnōn men ek tou Patros gennēthenta kata tēn theotēta, ep' eschatōn de tōn hēmerōn ton auton di᾽ hēmas, kai dia tēn hēmeteran sōtērian, ek Marias tēs Parthenou kata tēn anthrōpotēta; omoousion tǭ Patri ton auton kata tēn theotēta, kai homoousion hēmin kata tēn anthrōpotēta. Dyo gar physeōn henōsis gegone ; dio kai hena Christon, hena Huion, hena Kyrion homologoumen. Kata tautēn tēs asynchytou henōseōs ennoian, homologoumen tēn hagian Parthe non Theotokon, dia to ton Theon Logon sarkōthēnai, kai enanthrōpēsai, kai ex autēs tēs syllēpseōs enōsai heautǭ ton ex autēs lēphthenta naon. Tas de euangelikas, kai apostolikas peri tou Kyriou phōnas, ismen tous theologous ; andras tas men koinopoiountas, hōs eph᾽ henos prosōpou, tas de diairountas, hōs epi dyo physeōn; kai tas men theoprepeis kata tēn theotēta tou Christou, tas de tapeinas kata tēn anthrōpotēta autou paradidontas. Hēs dechtheisēs, synēresen, eis anairesin hapasēs philoneikias, kai hyper tou tēn oikoumenikēn eirēnēn brabeuthēnai e tais tou Theou hagiais Ekklēsiais, kai ekpodōn ta anaphyenta genesthai skandala, echein hēmas Nestorion kathę̄rēmenon, ton palai genomenon episkopon tēs Kōnstantinoupoleōs; kai anathematizomen tas phaulas autou kai bebēlous kenophōnias, dia to tas par' hēmin hagias tou Theou Ekklēsias tēn orthēn kai hygiē eschēkenai pistin, kai phylattein, kai paradidonai tois laois, katha kai hē hymetera hosiotēs. Synainoumen de kai tę̄ cheirotonią tou hosiōtatou kai theophilestatou episkopou Maximianou tēs Kōnstantinoupoleōs hagias tou Theou Ekklēsias; kai koinōnikoi ; pasin esmen tois kata pasan tēn oikoumenēn theosebestatois episkopois, hosoi tēn orthēn kai amōmēton ; pistin echousi te kai kēryttousin. Errhōmenos, hypereuchomenos hēmōn diateloiēs, despota theophilestate kai hosiōtate, kai pantōn emoi gnēsiōtate adelphe.
To my lord the most God-beloved and most holy fellow minister Cyril, John: greeting in the Lord.
Lately, by decree of our most pious emperors, a synod of most God-beloved bishops was ordered to assemble at the metropolis of Ephesus, for the sake of church affairs and the right faith. We too reached that city and returned without meeting one another (it is superfluous now, in a time of peace, to state the causes of the discord); and the churches being divided into discord in this way, since all ought above all to take care that they be joined together, all discord being removed, and since the most pious and Christ-loving emperors decreed that this very thing be done, namely that the churches of Christ be united, and sent for this very purpose my lord the most admirable and distinguished tribune and notary Aristolaus, bearing their pious letter which ordered that we should now come to agreement, remove the scandals from our midst, and lay to rest all disturbance and all grief: obeying this pious letter, we at once and immediately sent my lord the bishop Paul, most God-beloved and most holy in all things. This was approved also by our most holy and God-beloved father, bishop Acacius, and by the most God-beloved bishops with us. We did this for greater dispatch, because we could not meet and bring to completion in person what our most pious emperors had decreed. We instructed him, in our place, on our behalf, and in our person, to settle the terms of peace, which is the chief matter, and to hand to your Reverence the exposition we made in agreement about the incarnation of our Lord Jesus Christ, which we sent to your Reverence through the most God-beloved man mentioned above. It is as follows:
“Concerning the Virgin Mother of God, and how we think and speak, and the manner of the incarnation of the only-begotten Son of God, we shall of necessity speak briefly, not by way of addition but by way of full assurance, as we have received and hold it from of old both from the divine Scriptures and from the tradition of the holy fathers, adding nothing at all to the faith set out by the holy fathers at Nicaea. For, as we said before, it suffices for all knowledge of piety and for the rejection of every heretical false doctrine. We shall speak, not venturing on what cannot be attained, but, by confessing our own weakness, shutting out those who wish to attack us where we consider what is beyond man.
“We confess, therefore, our Lord Jesus Christ, the only-begotten Son of God, perfect God and perfect man of a rational soul and a body; begotten before the ages from the Father according to the Godhead, and in the last days the same one, for us and for our salvation, from Mary the Virgin according to the manhood; the same one consubstantial with the Father according to the Godhead and consubstantial with us according to the manhood. For a union of two natures has taken place; therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfused union, we confess the holy Virgin to be Mother of God, because God the Word was made flesh and became man, and from the very conception united to himself the temple taken from her. As for the gospel and apostolic sayings about the Lord, we know that the theologians treat some as common, as of one person, and divide others, as of two natures, and hand down those befitting God as referring to the Godhead of Christ and the lowly ones as referring to his manhood.”
This having been accepted, it has seemed good, for the removal of all contention, so that the peace of the whole world may be established for the holy churches of God and the scandals that have sprung up may be put out of the way, that we should hold Nestorius, formerly bishop of Constantinople, deposed; and we anathematize his worthless and profane empty talk, because the holy churches of God with us have held the right and sound faith and guard it and hand it on to the people, as your Holiness also does. We also assent to the ordination of the most holy and God-beloved bishop Maximian of the holy church of God of Constantinople; and we are in communion with all the most God-fearing bishops throughout the whole world who hold and preach the right and blameless faith. May you continue in health, praying for us, my most God-beloved and most holy lord, and of all men my most genuine brother.
Chapter 39
39PG 77 77:173
Τῷ κυρίῳ μου, ἀγαπητῷ ἀδελφῷ, καὶ συλλειτουργῷ Ἰωάννῃ, Κύριλλος, ἐν Κυρίῳ χαίρειν. Εὐφραινέσθωσαν οἱ οὐρανοὶ, καὶ ἀγαλλιάσθω ή γῆ. » Λέλυται γὰρ τὸ μεσότοιχον τοῦ φραγμοῦ, καὶ πέπαυται τὸ λυποῦν, καὶ διχονοίας ἁπάσης ἀνήρηται τρόπος, τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ ταῖς ἑαυτοῦ Ἐκκλησίαις τὴν εἰρήνην βραβεύσαντος· κεκληκότων δὲ πρὸς τοῦτο ἡμᾶς καὶ τῶν εὐσεβεστάτων καὶ θεοφιλεστάτων βασιλέων, οἳ προγονικῆς εὐσεβείας ἄριστοι ζηλωταὶ γεγονότες, ἀσφαλῆ μὲν καὶ ἀκατάσειστον τὴν ὀρθὴν ἐν ἰδίαις ψυχαῖς φυλάττουσι πίστιν, ἐξαίρετον δὲ ποιοῦνται φροντίδα τὴν ὑπὲρ τῶν ἁγίων Ἐκκλησιῶν, ἵνα διαβόητον ἔχωσιν εἰς αἰῶνα τὴν δόξαν καὶ εὐκλεεστάτην ἀποφήνωσι τὴν ἑαυτῶν βασιλείαν· οἷς καὶ αὐτὸς ὁ τῶν δυνάμεων Χριστὸς Κύριος πλουσίᾳ χειρὶ διανέμει τὰ ἀγαθὰ, καὶ δίδωσι μὲν κατακρατεῖν τῶν ἀνθεστηκότων, χαρίζεται δὲ τὸ νι105 κᾷν. Οὐ γὰρ ἂν διαψεύσηται λέγων ὅτι - Ζῶ ἐγὼ, λέγει Κύριος· ὅτι τοὺς δοξάσαντάς με δοξάσω. » Αφικομένου τοίνυν εἰς τὴν ᾿Αλεξάνδρειαν τοῦ κυρίου μου τοῦ θεοφιλεστάτου συλλειτουργοῦ καὶ ἀδελφοῦ Παύλου, θυμηδίας ἐμπεπλήσμεθα καὶ σφόδρα εἰκότως, ὡς ἀνδρὸς τοιούτου μεσιτεύοντος, καὶ τοῖς ὑπὲρ δύναμιν πόνοις ἐλομένου προσομιλεῖν, ἵνα τὸν τοῦ διαβόλου νικήσῃ φθόνον, καὶ συνάψῃ τὰ διῃρημένα, καὶ τὰ μεταξὺ διεῤῥιμμένα σκάνδαλα περιελὼν, ὁμονοίᾳ καὶ εἰρήνῃ στεφανώσῃ τάς τε παρ' ἡμῖν, καὶ τὰς παρ' ὑμῖν Ἐκκλησίας. Τίνα μὲν γὰρ διήρηνται τρόπον, περιττὸν εἰπεῖν. Χρῆναι δὲ ὑπολαμβάνω τὰ τῷ τῆς εἰρήνης πρέποντα καιρῷ, καὶ φρονεῖν καὶ λαλεῖν. Ἤσθημεν τοίνυν τῇ συντυχίᾳ τοῦ μνημονευθέντος θεοσεβεστάτου ἀνδρός· ὃς τάχα που καὶ ἀγῶνας ἔξειν οὐ μικροὺς ὑπενόησεν, ἀναπείθων ἡμᾶς, ὅτι χρὴ συνάψαι πρὸς εἰρήνην τὰς Ἐκκλησίας, καὶ τὸν τῶν ἑτεροδόξων ἀφανίσαι γέλωτα, ἀπαμβλῦναί τε πρὸς τούτῳ τῆς τοῦ διαβόλου δυστροπίας τὸ κέντρον. Ἑτοίμως δὲ οὕτως ἔχοντας ἐπὶ τούτῳ κατέλαβεν, ὡς μηδένα πόνον ὑποστῆναι παντελῶς. Μεμνήμεθα γὰρ τοῦ Σωτῆρος λέγοντος· « Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· ἐν· εἰρήνην ἂν τὴν ἐμὴν ἀφίημι ὑμῖν. » Δεδιδάγμεθα δὲ καὶ λέγειν ἐν προσευχαῖς Κύριε ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν· πάντα γὰρ ἀπέδωκας ἡμῖν. » Ὥστε εἴ τις ἐν μεθέξει γένοιτο τῆς παρὰ Θεοῦ χορηγουμένης εἰρήνης, ἀνενδεὴς ἔσται παντὸς ἀγαθοῦ. Ὅτι δὲ περιττὴ παντελῶς καὶ οὐκ εὐάφορμος ἡ τῶν Ἐκκλησιῶν διχοστασία γέγονε, νυνὶ μάλιστα πεπληροφορήμεθα, τοῦ κυρίου μου τοῦ εὐσεβεστάτου Παύλου ἐπισκόπου χάρτην προκομίσαντος 2, ἀδιάβλητον ἔχοντα τῆς πίστεως τὴν ὁμολογίαν, καὶ ταύτην συντετάχθαι διαβεβαιουμένου παρά τε τῆς σῆς ὁσιότητος, καὶ τῶν αὐτόθι θεοφιλεστάτων ἐπισκόπων. Ἔχει δὲ οὕτως ἡ συγγραφή, καὶ αὐταῖς λέξεσιν ἐντέθειται τῇδε ἡμῶν τῇ ἐπιστολῇ· Περὶ δὲ τῆς Θεοτόκου Παρθένου ὅπως καὶ φρονοῦμεν, καὶ λέγομεν, τοῦ τε τρόπου τῆς ἐνανθρωπήσεως τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, ἀναγκαίως, οὐκ ἐν προσθήκης μέρει, ἀλλ᾽ ἐν πληροφορίας εἴδει, ὡς ἄνωθεν ἔκ τε τῶν θείων Γραφῶν, ἔκ τε τῆς παραδό σεως τῶν ἁγίων Πατέρων παρειληφότες ἐσχήκαμεν, διὰ βραχέων ἐροῦμεν, οὐδὲν τὸ σύνολον προστιθέντες τῇ τῶν ἁγίων Πατέρων τῶν ἐν Νικαίᾳ ἐκτεθείσῃ πίστει. Ὡς γὰρ ἔφθημεν εἰρηκότες, πρὸς πᾶσαν ἐξαρκεῖ καὶ εὐσεβείας γνῶσιν, πάσης καὶ αἱρετικῆς κακοδοξίας ἀποκήρυξιν. Ἐροῦμεν δὲ οὐ κατατολμῶντες τῶν ἀνεφίκτων, ἀλλὰ τῇ ὁμολογίᾳ τῆς οἰκείας ἀσθενείας, ἀποκλείοντες τοῖς ἐπιφύεσθαι βουλομένοις, ἐν οἷς τὰ ὑπὲρ ἄνθρωπον διασκεπτόμεθα. Ὁμολογοῦμεν τοιγαροῦν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, θεὸν τέλειον, καὶ ἄνθρωπον τέλειον ἐκ ψυχῆς λογικῆς καὶ σώματος· προ αἰώνων μὲν ἐκ τοῦ Πατρὸς γεννη - θέντα κατὰ τὴν θεότητα, ἐπ' ἐσχάτων δὲ τῶν ἡμερῶν τὸν αὐτὸν δι᾽ ἡμᾶς, καὶ διὰ τὴν ἡμετέραν σωτηρίαν, ἐκ Μαρίας τῆς Παρθένου κατὰ τὴν ἀνθρωπότητα · ὁμοούσιον τῷ Πατρὶ τὸν αὐτὸν κατὰ τὴν θεότητα, καὶ ὁμοούσιον ἡμῖν κατὰ τὴν ἀνθρωπότητα. Δύο γὰρ φύσεων ἕνωσις γέγονε · διὸ ἕνα Χριστὸν, ἕνα ἕνα Κύριον ὁμολογοῦμεν. Κατὰ ταύτην τὴν τῆς ἀσυγχύτου ἐνώσεως ἔννοιαν ὁμολογοῦμεν τὴν ἁγίαν Παρθένον Θεοτόκον, διὰ τὸ τὸν Θεὸν Λόγον σαρκωθῆναι, καὶ ἐνανθρωπῆσαι, καὶ ἐξ αὐτῆς τῆς συλλήψεως ἐνῶσαι ἑαυτῷ τὸν ἐξ αὐτης ληφθέντα ναόν. Τὰς δὲ εὐαγγελικὰς καὶ ἀποστολικὰς περὶ τοῦ Κυρίου φωνάς, ἴσμεν τοὺς θεολόγους· ἄνδρας, τὰς μὲν κοινοποιοῦντας, ὡς ἐφ᾿ ἑνὸς προσώπου, τὰς δὲ διαιροῦντας, ὡς ἐπὶ δύο φύσεων· καὶ τὰς μὲν θεοπρεπεῖς κατὰ τὴν θεότητα τοῦ Χριστοῦ, τὰς δὲ ταπεινὰς κατὰ τὴν ἀνθρωπότητα αὐτοῦ παραδιδόντας. Ταύταις ὑμῶν ἐντυχόντες ταῖς ἱεραῖς φωναῖς, οὕτω τε καὶ ἑαυτοὺς φρονοῦντας εὑρίσκοντες (εἷς γὰρ Κύριος, μία πίστις, ἓν βάπτισμα), ἐδοξάσαμεν τὸν τῶν ὅλων Σωτῆρα Θεὸν, ἀλλήλοις συγχαίροντες, ὅτι ταῖς θεοπνεύστοις Γραφαῖς, καὶ τῇ παραδό σει τῶν ἁγίων ἡμῶν Πατέρων, συμβαίνουσαν ἔχουσι πίστιν αἵ τε παρ᾿ ἡμῖν καὶ αἱ παρ' ὑμῖν Ἐκκλησίαι. Ἑπειδὴ δὲ ἐπυθόμην τῶν φιλοψογεῖν εἰωθότων τινὰς σφηκῶν ἀγρίων δίκην περιβομβεῖν, καὶ μοχθηροὺς ἐρεύγεσθαι κατ᾿ ἐμοῦ λόγους, ὡς ἐξ οὐρανοῦ κατακο- ( μισθὲν, καὶ οὐκ ἐκ τῆς ἁγίας Παρθένου λέγοντος τὸ ἅγιον σῶμα Χριστοῦ, δεῖν ᾠήθην ὀλίγα περὶ τούτου πρὸς αὐτοὺς εἰπεῖν. ῾Ὦ ἀνόητοι, καὶ μόνον εἰδότες τὸ συκοφαντεῖν, πῶς εἰς τοῦτο παρηνέχθητε γνώμης, καὶ τοσαύτην νενοσήκατε τὴν μωρίαν; Ἔδει γὰρ, ἔδει σαφῶς ἐννοεῖν, ὅτι σχεδὸν ἅπας ἡμῖν ὁ περὶ τῆς πίστεως ἀγὼν συγκεκρότηται, διαβεβαιουμένοις ὅτι Θεοτόκος ἐστὶν ἡ ἁγία Παρθένος. ᾿Αλλ' εἴπερ ἐξ οὐρανοῦ, καὶ οὐκ ἐξ αὐτῆς τὸ ἅγιον σῶμα γεγενῆσθαί φαμεν τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, πῶς ἂν ἔτι νοοῖτο Θεοτόκος; Τίνα γὰρ ὅλως τέτοκεν, εἰ μή ἐστιν ἀληθὲς, ὅτι γεγέννηκε κατὰ σάρκα τὸν Ἐμμανουήλ; Γελάσθωσαν τοίνυν οἱ ταῦτα περὶ ἐμοῦ πεφλυαρηκότες. Οὐ γὰρ ψεύδεται λέγων ὁ μακάριος προφήτης Ησαίας· « Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ ἕξει, καὶ τέξεται Υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ· ὁ ἐστι μεθερμηνευόμενον, Μεθ' ἡμῶν ὁ Θεός.» ᾿Αληθεύει δὲ πάντως καὶ ὁ ἅγιος Γαβριὴλ, πρὸς τὴν μακαρίαν Παρθένον εἰπών· «Μὴ φοβοῦ, Μαριάμ· εὖρες γὰρ χάριν παρὰ τῷ Θεῷ· καὶ ἰδοὺ συλλήψῃ ἐν γαστρὶ, καὶ τέξῃ Υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.» Ὅταν δὲ λέγωμεν, ἐξ οὐρανοῦ, καὶ ἄνωθεν τὸν Κύριον ἡμῶν Ιησοῦν Χριστὸν, οὐχ ὡς ἄνωθεν, καὶ ἐξ οὐρανοῦ κατενεχθείσης τῆς ἁγίας αὐτοῦ σαρκὸς, τοιαῦτά φαμεν, ἑπόμενοι δὲ μᾶλλον τῷ θεσπεσίῳ Παύλῳ, διακεκρα - γότι σαφῶς· «Ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἄνθρωπος ἐξ᾿ οὐρανοῦ. » Μεμνήμεθα δὲ καὶ αὐτοῦ τοῦ Σωτῆρος λέγοντος· « Καὶ οὐδεὶς ἀνα- βέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ ἀνθρώπου.» Καίτοι γεγέννηται κατὰ σάρκα, καθάπερ ἔφην ἀρτίως, ἐκ τῆς ἁγίας Παρθένου· ἐπειδὴ δὲ ἄνωθεν, καὶ ἐξ οὐρανοῦ καταφοιτήσας ὁ Θεὸς Λόγος κεκένωκεν ἑαυτὸν, μορφὴν δούλου λαβὼν, καὶ κεχρημάτικεν Υἱὸς ἀνθρώπου, μετὰ τοῦ μεῖναι ὁ ἦν, τοῦτ᾽ ἔστι Θεὸς (ἄτρεπτος γὰρ καὶ ἀναλλοίωτος κατὰ φύσιν ἐστὶν), ὡς εἷς ἤδη νοούμενος μετὰ τῆς ἰδίας σαρκὸς, ἐξ οὐρανοῦ λέγεται κατελθεῖν. Ὠνόμασται δὲ καὶ ἄνθρωπος ἐξ οὐρανοῦ, τέλειος ὧν ἐν θεότητι, καὶ τέλειος ὁ αὐτὸς ἐνε ἀνθρωπότητι, καὶ ὡς ἐν ἑνὶ προσώπῳ νοούμενος. Εἷς γὰρ Κύριος Ἰησοῦς Χριστὸς, κἂν ἡ τῶν φύσεων μὴ ἀγνοῆται διαφορὰ, ἐξ ὧν τὴν ἀπόῤῥητον ἕνωσιν πεπράχθαι φαμέν. Τοὺς δὲ λέγοντας ὅτι κρᾶσις, ἢ σύγχυσις, ἢ φυρμὸς ἐγένετο τοῦ Θεοῦ Λόγου πρὸς τὴν σάρκα, καταξιωσάτω ἡ σὴ ὁσιότης ἐπιστομίζειν. Εἰκὸς γάρ τινας καὶ ταῦτα περὶ ἐμοῦ θρυλλεῖν, ὡς ἢ πεφρονηκότος, ἢ εἰρηκότος. Ἐγὼ δὲ τοσοῦτον ἀφέστηκα τοῦ φρονῆσαί τι τοιοῦτον, ὥστε καὶ μαίνεσθαι νομίζω τοὺς οἰηθέντας ὅλως, ὅτι τροπῆς ἀποσκίασμα περὶ τὴν τοῦ Θεοῦ Λόγου φύσιν συμβῆναι δύναται. Μένει γὰρ ὅ ἐστιν ἀεὶ, καὶ οὐκ ἠλλοίωται · ἀλλ᾽ οὐδ᾽ ἂν ἀλλοιωθείη πώποτε, καὶ μεταβολῆς ἔσται ( δεκτική. ᾿Απαθῆ δὲ πρὸς τούτῳ τὸν τοῦ Θεοῦ Λόγον ὑπάρχειν ὁμολογοῦμεν ἅπαντες, κἂν εἰ πανσόφως αὐτὸς οἰκονομῶν τὸ μυστήριον, ἑαυτῷ προσνέμων ὁρῶτο τὰ ἰδίᾳ σαρκὶ συμβεβηκότα πάθη. Ταύτῃ του καὶ ὁ πάνσοφος Πέτρος, Χριστοῦ, φησὶ, παθόντος σαρκὶ, καὶ οὐχὶ τῇ φύσει τῆς ἀῤῥήτου θεότητος. Ἵνα γὰρ αὐτὸς τῶν ὅλων Σωτὴρ εἶναι πιστεύηται, κατ' οἰκείωσιν οἰκονομικὴν εἰς ἑαυτὸν, ὡς ἔφην, τὰ τῆς ἰδίας σαρκὸς ἀναφέρει πάθη. Ὁποῖόν ἐστι τὸ διὰ τῆς τοῦ προφήτου φωνῆς προαναφωνούμενον, ὡς ἐξ αὐτοῦ· « Τὸν νῶτόν μου δέδωκα εἰς μάστιγας, τὰς δὲ σιαγόνας μου εἰς ῥαπίσματα, τὸ δὲ πρόσωπόν μου οὐκ ἀπέστρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων.» "Ὅτι δὲ ταῖς τῶν ἁγίων Πατέρων δόξαις ἑπόμεθα πανταχοῦ, μάλιστα δὲ τοῦ μακαρίου καὶ πανευφήμου Πατρὸς ἡμῶν ᾿Αθανασίου, τὸ κατά τι γοῦν ὅλως ἔξω φέρεσθαι παραιτούμενοι, πεπείσθω μὲν ἡ σὴ ὁσιότης, ἐνδοιαζέτω δὲ τῶν ἄλλων μηδείς. Παρέθηκα δ᾽ ἂν καὶ χρήσεις αὐτῶν πολλὰς, τοὺς ἐμαυτοῦ λόγοὺς ἐξ αὐτῶν πιστούμενος, εἰ μὴ τὸ μῆκος ἐδεδίειν τοῦ γράμματος, μὴ ἄρα πως γένηται διὰ τοῦτο προσκορές. Καὶ κατ' οὐδένα δὲ τρόπον σαλεύεσθαι πρός τινων ἀνεχόμεθα τὴν ὁρισθεῖσαν πίστιν, ἤτοι τὸ τῆς πίστεως σύμβολον, παρὰ τῶν ἁγίων ἡμῶν Πατέρων, τῶν ἐν Νικαίᾳ συνελθόντων κατά καιρούς. Οὔτε μὴν ἐπιτρέπομεν ἑαυτοῖς, ἢ ἑτέροις, ἢ λέξιν ἀμεῖψαι τῶν ἐγκειμένων ἐκεῖσε, ἢ μίαν γοῦν παραβῆναι συλλαβήν, μεμνημένοι τοῦ λέγοντος· «Μὴ μέταιρε ὅρια αἰώνια, ἃ ἔθεντο οἱ πατέρες σου.» Οὐ γὰρ ἦσαν αὐτοὶ οἱ λαλοῦντες, ἀλλ' αὐτὸ τὸ Πνεῦμα τοῦ Θεοῦ καὶ Πατρός· ὁ ἐκπορεύεται μὲν ἐξ αὐτοῦ, ἑστι δὲ οὐκ ἀλλότριον τοῦ Υἱοῦ κατὰ τὸν τῆς οὐσίας λόγον· καὶ πρὸς γε τοῦτο ἡμᾶς οἱ τῶν ἁγίων μυσταγωγῶν πιστοῦνται λόγοι. Ἐν μὲν γὰρ ταῖς Πράξεσι τῶν ἀποστόλων γέγραπται · · Ἐλθόντες δὲ κατὰ τὴν Μυσίαν, ἐπείραζον εἰς τὴν Βιθυνίαν πορευθῆναι· καὶ οὐκ εἴασεν αὐτοὺς τὸ Πνεῦμα Ἰησοῦ. Ἐπιστέλλει δὲ καὶ ὁ θεσπέσιος Παῦλος· « Οἱ δὲ ἐν σαρκὶ ὄντες, Θεῷ ἀρέσαι οὐ δύνανται. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ, ἀλλ᾽ ἐν πνεύματι, εἴπερ Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. Εἰ δὲ τις Πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. » Ὅταν δὲ τινες τῶν τὰ ὀρθὰ διαστρέφειν εἰωθότων τὰς ἐμὰς παρατρέπωσι φωνάς εἰς τὸ αὐτοῖς δοκοῦν, μὴ θαυμαζέτω, τοῦτο ἡ ση ὁσιότης, εἰδυῖα ὅτι καὶ οἱ ἀπὸ πάσης αἱρέσεως ἐκ τῆς θεοπνεύστου Γραφῆς τὰς τῆς ἑαυτῶν πλάνης συλλέγουσιν ἀφορμὰς, τὰ διὰ τοῦ ἁγίου Πνεύματος ὀρθῶς εἰρημένα, ταῖς ἑαυτῶν κακονοίαις παραφθείροντες, καὶ ταῖς ἰδίαις ἑαυτων κεφαλαῖς τὴν ἄσβεστον ἐπαντλοῦντες φλόγα. Ἐπειδὴ δὲ μεμαθήκαμεν, ὅτι καὶ τὴν πρὸς τὸν μακάριον Ἐπίκτητον ἐπιστολὴν τοῦ πανευφήμου Πατρὸς ἡμῶν ᾿Αθανασίου, ὀρθοδόξως ἔχουσαν, παραφθείραντές τινες ἐκδεδώκασιν, ὡς ἐντεῦθεν ἀδικεῖσθαι πολλοὺς, διὰ τοῦτο χρήσιμόν τι καὶ ἀναγκαῖον ἐπινοοῦντες τοῖς ἀδελφοῖς, ἐξ ἀντιγράφων ἀρχαίων, τῶν παρ᾿ ἡμῖν, καὶ ἁπλῶς – ἐχόντων, ἀπεστείλαμεν τὰ ἴσα τῇ σῇ ὁσιότητι. Ἔρφωσο.
Tǭ kyriǭ mou, agapētǭ adelphǭ, kai sylleitourgǭ Iōannę̄, Kyrillos, en Kyriǭ chairein. Euphrainesthōsan hoi ouranoi, kai agalliasthō ē gē. » Lelytai gar to mesotoichon tou phragmou, kai pepautai to lypoun, kai dichonoias hapasēs anērētai tropos, tou pantōn hēmōn Sōtēros Christou tais heautou Ekklēsiais tēn eirēnēn brabeusantos; keklēkotōn de pros touto hēmas kai tōn eusebestatōn kai theophilestatōn basileōn, hoi progonikēs eusebeias aristoi zēlōtai gegonotes, asphalē men kai akataseiston tēn orthēn en idiais psychais phylattousi pistin, exaireton de poiountai phrontida tēn hyper tōn hagiōn Ekklēsiōn, hina diaboēton echōsin eis aiōna tēn doxan kai eukleestatēn apophēnōsi tēn heautōn basileian; hois kai autos ho tōn dynameōn Christos Kyrios plousią cheiri dianemei ta agatha, kai didōsi men katakratein tōn anthestēkotōn, charizetai de to ni105 kąn. Ou gar an diapseusētai legōn hoti - Zō egō, legei Kyrios; hoti tous doxasantas me doxasō. » Aphikomenou toinyn eis tēn ᾿Alexandreian tou kyriou mou tou theophilestatou sylleitourgou kai adelphou Paulou, thymēdias empeplēsmetha kai sphodra eikotōs, hōs andros toioutou mesiteuontos, kai tois hyper dynamin ponois elomenou prosomilein, hina ton tou diabolou nikēsę̄ phthonon, kai synapsę̄ ta dię̄rēmena, kai ta metaxy dierrhimmena skandala perielōn, homonoią kai eirēnę̄ stephanōsę̄ tas te par' hēmin, kai tas par' hymin Ekklēsias. Tina men gar diērēntai tropon, peritton eipein. Chrēnai de hypolambanō ta tǭ tēs eirēnēs preponta kairǭ, kai phronein kai lalein. Ēsthēmen toinyn tę̄ syntychią tou mnēmoneuthentos theosebestatou andros; hos tacha pou kai agōnas exein ou mikrous hypenoēsen, anapeithōn hēmas, hoti chrē synapsai pros eirēnēn tas Ekklēsias, kai ton tōn heterodoxōn aphanisai gelōta, apamblynai te pros toutǭ tēs tou diabolou dystropias to kentron. Hetoimōs de houtōs echontas epi toutǭ katelaben, hōs mēdena ponon hypostēnai pantelōs. Memnēmetha gar tou Sōtēros legontos; « Eirēnēn tēn emēn didōmi hymin; en; eirēnēn an tēn emēn aphiēmi hymin. » Dedidagmetha de kai legein en proseuchais Kyrie ho Theos hēmōn, eirēnēn dos hēmin; panta gar apedōkas hēmin. » Hōste ei tis en methexei genoito tēs para Theou chorēgoumenēs eirēnēs, anendeēs estai pantos agathou. Hoti de perittē pantelōs kai ouk euaphormos hē tōn Ekklēsiōn dichostasia gegone, nyni malista peplērophorēmetha, tou kyriou mou tou eusebestatou Paulou episkopou chartēn prokomisantos 2, adiablēton echonta tēs pisteōs tēn homologian, kai tautēn syntetachthai diabebaioumenou para te tēs sēs hosiotētos, kai tōn autothi theophilestatōn episkopōn. Echei de houtōs hē syngraphē, kai autais lexesin entetheitai tę̄de hēmōn tę̄ epistolę̄; Peri de tēs Theotokou Parthenou hopōs kai phronoumen, kai legomen, tou te tropou tēs enanthrōpēseōs tou monogenous Huiou tou Theou, anankaiōs, ouk en prosthēkēs merei, all᾽ en plērophorias eidei, hōs anōthen ek te tōn theiōn Graphōn, ek te tēs parado seōs tōn hagiōn Paterōn pareilēphotes eschēkamen, dia bracheōn eroumen, ouden to synolon prostithentes tę̄ tōn hagiōn Paterōn tōn en Nikaią ektetheisę̄ pistei. Hōs gar ephthēmen eirēkotes, pros pasan exarkei kai eusebeias gnōsin, pasēs kai hairetikēs kakodoxias apokēryxin. Eroumen de ou katatolmōntes tōn anephiktōn, alla tę̄ homologią tēs oikeias astheneias, apokleiontes tois epiphyesthai boulomenois, en hois ta hyper anthrōpon diaskeptometha. Homologoumen toigaroun ton Kyrion hēmōn Iēsoun Christon, ton Huion tou Theou ton monogenē, theon teleion, kai anthrōpon teleion ek psychēs logikēs kai sōmatos; pro aiōnōn men ek tou Patros gennē - thenta kata tēn theotēta, ep' eschatōn de tōn hēmerōn ton auton di᾽ hēmas, kai dia tēn hēmeteran sōtērian, ek Marias tēs Parthenou kata tēn anthrōpotēta ; homoousion tǭ Patri ton auton kata tēn theotēta, kai homoousion hēmin kata tēn anthrōpotēta. Dyo gar physeōn henōsis gegone ; dio hena Christon, hena hena Kyrion homologoumen. Kata tautēn tēn tēs asynchytou enōseōs ennoian homologoumen tēn hagian Parthenon Theotokon, dia to ton Theon Logon sarkōthēnai, kai enanthrōpēsai, kai ex autēs tēs syllēpseōs enōsai heautǭ ton ex autēs lēphthenta naon. Tas de euangelikas kai apostolikas peri tou Kyriou phōnas, ismen tous theologous; andras, tas men koinopoiountas, hōs eph᾿ henos prosōpou, tas de diairountas, hōs epi dyo physeōn; kai tas men theoprepeis kata tēn theotēta tou Christou, tas de tapeinas kata tēn anthrōpotēta autou paradidontas. Tautais hymōn entychontes tais hierais phōnais, houtō te kai heautous phronountas heuriskontes (heis gar Kyrios, mia pistis, hen baptisma), edoxasamen ton tōn holōn Sōtēra Theon, allēlois synchairontes, hoti tais theopneustois Graphais, kai tę̄ parado sei tōn hagiōn hēmōn Paterōn, symbainousan echousi pistin hai te par᾿ hēmin kai hai par' hymin Ekklēsiai. Hepeidē de epythomēn tōn philopsogein eiōthotōn tinas sphēkōn agriōn dikēn peribombein, kai mochthērous ereugesthai kat᾿ emou logous, hōs ex ouranou katako- ( misthen, kai ouk ek tēs hagias Parthenou legontos to hagion sōma Christou, dein ǭēthēn oliga peri toutou pros autous eipein. ῾Ō anoētoi, kai monon eidotes to sykophantein, pōs eis touto parēnechthēte gnōmēs, kai tosautēn nenosēkate tēn mōrian? Edei gar, edei saphōs ennoein, hoti schedon hapas hēmin ho peri tēs pisteōs agōn synkekrotētai, diabebaioumenois hoti Theotokos estin hē hagia Parthenos. ᾿All' eiper ex ouranou, kai ouk ex autēs to hagion sōma gegenēsthai phamen tou pantōn hēmōn Sōtēros Christou, pōs an eti nooito Theotokos? Tina gar holōs tetoken, ei mē estin alēthes, hoti gegennēke kata sarka ton Emmanouēl? Gelasthōsan toinyn hoi tauta peri emou pephlyarēkotes. Ou gar pseudetai legōn ho makarios prophētēs Ēsaias; « Idou hē Parthenos en gastri hexei, kai texetai Huion, kai kalesousi to onoma autou Emmanouēl; ho esti methermēneuomenon, Meth' hēmōn ho Theos.» ᾿Alētheuei de pantōs kai ho hagios Gabriēl, pros tēn makarian Parthenon eipōn; «Mē phobou, Mariam; eures gar charin para tǭ Theǭ; kai idou syllēpsę̄ en gastri, kai texę̄ Huion, kai kaleseis to onoma autou Iēsoun; autos sōsei ton laon autou apo tōn hamartiōn autōn.» Hotan de legōmen, ex ouranou, kai anōthen ton Kyrion hēmōn Iēsoun Christon, ouch hōs anōthen, kai ex ouranou katenechtheisēs tēs hagias autou sarkos, toiauta phamen, hepomenoi de mallon tǭ thespesiǭ Paulǭ, diakekra - goti saphōs; «Ho prōtos anthrōpos ek gēs choïkos; ho deuteros anthrōpos ex᾿ ouranou. » Memnēmetha de kai autou tou Sōtēros legontos; « Kai oudeis ana- bebēken eis ton ouranon, ei mē ho ek tou ouranou katabas, ho Huios tou anthrōpou.» Kaitoi gegennētai kata sarka, kathaper ephēn artiōs, ek tēs hagias Parthenou; epeidē de anōthen, kai ex ouranou kataphoitēsas ho Theos Logos kekenōken heauton, morphēn doulou labōn, kai kechrēmatiken Huios anthrōpou, meta tou meinai ho ēn, tout᾽ esti Theos (atreptos gar kai analloiōtos kata physin estin), hōs heis ēdē nooumenos meta tēs idias sarkos, ex ouranou legetai katelthein. Ōnomastai de kai anthrōpos ex ouranou, teleios hōn en theotēti, kai teleios ho autos ene anthrōpotēti, kai hōs en heni prosōpǭ nooumenos. Heis gar Kyrios Iēsous Christos, kan hē tōn physeōn mē agnoētai diaphora, ex hōn tēn aporrhēton henōsin peprachthai phamen. Tous de legontas hoti krasis, ē synchysis, ē phyrmos egeneto tou Theou Logou pros tēn sarka, kataxiōsatō hē sē hosiotēs epistomizein. Eikos gar tinas kai tauta peri emou thryllein, hōs ē pephronēkotos, ē eirēkotos. Egō de tosouton aphestēka tou phronēsai ti toiouton, hōste kai mainesthai nomizō tous oiēthentas holōs, hoti tropēs aposkiasma peri tēn tou Theou Logou physin symbēnai dynatai. Menei gar ho estin aei, kai ouk ēlloiōtai ; all᾽ oud᾽ an alloiōtheiē pōpote, kai metabolēs estai ( dektikē. ᾿Apathē de pros toutǭ ton tou Theou Logon hyparchein homologoumen hapantes, kan ei pansophōs autos oikonomōn to mystērion, heautǭ prosnemōn horōto ta idią sarki symbebēkota pathē. Tautę̄ tou kai ho pansophos Petros, Christou, phēsi, pathontos sarki, kai ouchi tę̄ physei tēs arrhētou theotētos. Hina gar autos tōn holōn Sōtēr einai pisteuētai, kat' oikeiōsin oikonomikēn eis heauton, hōs ephēn, ta tēs idias sarkos anapherei pathē. Hopoion esti to dia tēs tou prophētou phōnēs proanaphōnoumenon, hōs ex autou; « Ton nōton mou dedōka eis mastigas, tas de siagonas mou eis rhapismata, to de prosōpon mou ouk apestrepsa apo aischynēs emptysmatōn.» "Hoti de tais tōn hagiōn Paterōn doxais hepometha pantachou, malista de tou makariou kai paneuphēmou Patros hēmōn ᾿Athanasiou, to kata ti goun holōs exō pheresthai paraitoumenoi, pepeisthō men hē sē hosiotēs, endoiazetō de tōn allōn mēdeis. Parethēka d᾽ an kai chrēseis autōn pollas, tous emautou logous ex autōn pistoumenos, ei mē to mēkos edediein tou grammatos, mē ara pōs genētai dia touto proskores. Kai kat' oudena de tropon saleuesthai pros tinōn anechometha tēn horistheisan pistin, ētoi to tēs pisteōs symbolon, para tōn hagiōn hēmōn Paterōn, tōn en Nikaią synelthontōn kata kairous. Oute mēn epitrepomen heautois, ē heterois, ē lexin ameipsai tōn enkeimenōn ekeise, ē mian goun parabēnai syllabēn, memnēmenoi tou legontos; «Mē metaire horia aiōnia, ha ethento hoi pateres sou.» Ou gar ēsan autoi hoi lalountes, all' auto to Pneuma tou Theou kai Patros; ho ekporeuetai men ex autou, hesti de ouk allotrion tou Huiou kata ton tēs ousias logon; kai pros ge touto hēmas hoi tōn hagiōn mystagōgōn pistountai logoi. En men gar tais Praxesi tōn apostolōn gegraptai ; ; Elthontes de kata tēn Mysian, epeirazon eis tēn Bithynian poreuthēnai; kai ouk eiasen autous to Pneuma Iēsou. Epistellei de kai ho thespesios Paulos; « Hoi de en sarki ontes, Theǭ aresai ou dynantai. Hymeis de ouk este en sarki, all᾽ en pneumati, eiper Pneuma Theou oikei en hymin. Ei de tis Pneuma Christou ouk echei, houtos ouk estin autou. » Hotan de tines tōn ta ortha diastrephein eiōthotōn tas emas paratrepōsi phōnas eis to autois dokoun, mē thaumazetō, touto hē sē hosiotēs, eiduia hoti kai hoi apo pasēs haireseōs ek tēs theopneustou Graphēs tas tēs heautōn planēs syllegousin aphormas, ta dia tou hagiou Pneumatos orthōs eirēmena, tais heautōn kakonoiais paraphtheirontes, kai tais idiais heautōn kephalais tēn asbeston epantlountes phloga. Epeidē de memathēkamen, hoti kai tēn pros ton makarion Epiktēton epistolēn tou paneuphēmou Patros hēmōn ᾿Athanasiou, orthodoxōs echousan, paraphtheirantes tines ekdedōkasin, hōs enteuthen adikeisthai pollous, dia touto chrēsimon ti kai anankaion epinoountes tois adelphois, ex antigraphōn archaiōn, tōn par᾿ hēmin, kai haplōs – echontōn, apesteilamen ta isa tę̄ sę̄ hosiotēti. Erphōso.
To my lord, beloved brother and fellow minister John, Cyril: greeting in the Lord.
“Let the heavens rejoice, and let the earth be glad.” For the middle wall of partition has been broken down, grief has ceased, and every occasion of discord has been removed, since Christ, the Saviour of us all, has awarded peace to his churches; and the most pious and God-beloved emperors have called us to this. They, being the best emulators of their ancestors' piety, keep the right faith safe and unshaken in their own souls and take exceptional care for the holy churches, so that they may have glory renowned for ever and make their reign most glorious. To them Christ the Lord of hosts himself distributes good things with a rich hand, grants them to prevail over their opponents, and gives them victory. For he does not lie when he says, “As I live, says the Lord, those who glorify me I will glorify.”
When my lord the most God-beloved fellow minister and brother Paul arrived at Alexandria, we were filled with gladness, and very rightly, since such a man was mediating and had chosen to undertake labours beyond his strength in order to overcome the devil's envy, join what had been divided, and, removing the scandals scattered between us, crown both our churches and yours with concord and peace. How they were divided it is superfluous to say; I think we ought to think and speak what befits a time of peace. We were delighted, then, by our meeting with the most God-fearing man mentioned above, who perhaps expected to have no small struggles in persuading us that the churches must be joined in peace, that the laughter of the heterodox must be done away with, and moreover that the sting of the devil's perversity must be blunted. But he found us so ready for this that he had to undergo no labour at all. For we remember the Saviour saying, “My peace I give to you; my peace I leave with you.” And we have been taught to say in prayers, “O Lord our God, give us peace, for you have given us all things.” So that if anyone comes to share in the peace supplied by God, he will lack no good thing.
That the division of the churches was wholly superfluous and without good reason we are now fully convinced, since my lord the most pious bishop Paul has brought forward a document containing an irreproachable confession of faith, and has affirmed that it was composed by your Holiness and by the most God-beloved bishops there. The text runs thus, and is inserted word for word in this letter of ours:
“Concerning the Virgin Mother of God, and how we think and speak, and the manner of the incarnation of the only-begotten Son of God, we shall of necessity speak briefly, not by way of addition but by way of full assurance, as we have received and hold it from of old both from the divine Scriptures and from the tradition of the holy fathers, adding nothing at all to the faith set out by the holy fathers at Nicaea. For, as we said before, it suffices for all knowledge of piety and for the rejection of every heretical false doctrine. We shall speak, not venturing on what cannot be attained, but, by confessing our own weakness, shutting out those who wish to attack us where we consider what is beyond man.
“We confess, therefore, our Lord Jesus Christ, the only-begotten Son of God, perfect God and perfect man of a rational soul and a body; begotten before the ages from the Father according to the Godhead, and in the last days the same one, for us and for our salvation, from Mary the Virgin according to the manhood; the same one consubstantial with the Father according to the Godhead and consubstantial with us according to the manhood. For a union of two natures has taken place; therefore we confess one Christ, one Son, one Lord. According to this understanding of the unconfused union, we confess the holy Virgin to be Mother of God, because God the Word was made flesh and became man, and from the very conception united to himself the temple taken from her. As for the gospel and apostolic sayings about the Lord, we know that the theologians treat some as common, as of one person, and divide others, as of two natures, and hand down those befitting God as referring to the Godhead of Christ and the lowly ones as referring to his manhood.”
Having read these holy words of yours, and finding that we ourselves think the same (for “there is one Lord, one faith, one baptism”), we glorified God, the Saviour of all, rejoicing with one another that our churches and yours have a faith in agreement with the divinely inspired Scriptures and the tradition of our holy fathers.
But since I learned that some of those who are accustomed to find fault are buzzing around like wild wasps and belching out wicked words against me, as though I said that the holy body of Christ was brought down from heaven and not from the holy Virgin, I thought I should say a few words to them about this. You fools, who know only how to slander, how were you carried away to this opinion, and how have you fallen sick with such folly? You ought, you ought clearly to have understood that nearly the whole contest about the faith has been waged by us in affirming that the holy Virgin is Mother of God. But if we say that the holy body of Christ, the Saviour of us all, came from heaven and not from her, how could she still be understood to be Mother of God? Whom did she bear at all, if it is not true that she gave birth to Emmanuel according to the flesh? Let those who have talked such nonsense about me be laughed at. For the blessed prophet Isaiah does not lie when he says, “Behold, the virgin shall conceive and bear a son, and they shall call his name Emmanuel,” which means, “God with us.” And the holy Gabriel surely spoke the truth when he said to the blessed Virgin, “Do not be afraid, Mary, for you have found favour with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus; he will save his people from their sins.”
When we say that our Lord Jesus Christ is from heaven and from above, we do not say such things as though his holy flesh had been brought down from above and from heaven, but rather following the divine Paul, who cried out plainly, “The first man was from the earth, made of dust; the second man is from heaven.” We also remember the Saviour himself saying, “And no one has ascended into heaven except he who descended from heaven, the Son of Man.” Yet he was born according to the flesh, as I said just now, of the holy Virgin. But since God the Word, coming down from above and from heaven, emptied himself, taking the form of a servant, and was called Son of Man while remaining what he was, that is, God (for he is unchangeable and unalterable by nature), being now understood as one with his own flesh, he is said to have come down from heaven. He has also been named man from heaven, being perfect in Godhead and the same perfect in manhood, and understood as in one person. For there is one Lord Jesus Christ, even though the difference of the natures, from which we say the ineffable union was made, is not ignored.
As for those who say that a mixing, or confusion, or blending of God the Word with the flesh took place, let your Holiness be so good as to stop their mouths. For it is likely that some are also spreading the report that I have thought or said this. But I am so far from thinking anything of the kind that I consider those mad who suppose at all that a shadow of change can occur in the nature of God the Word. For he remains what he is always, and has not been altered; nor could he ever be altered or become capable of change. Moreover, we all confess that the Word of God is impassible, even though, in his all-wise dispensation of the mystery, he is seen to ascribe to himself the sufferings that befell his own flesh. So the all-wise Peter says, “Christ having suffered in the flesh,” and not in the nature of the ineffable Godhead. For in order that he may be believed to be the Saviour of all, he refers to himself, as I said, by an appropriation belonging to the dispensation, the sufferings of his own flesh; just as was foretold through the voice of the prophet, as from him: “I gave my back to scourges, and my cheeks to blows, and I did not turn away my face from the shame of spitting.”
That we follow the opinions of the holy fathers in everything, and especially those of our blessed and all-praised father Athanasius, refusing to be carried outside them in any respect at all, let your Holiness be persuaded, and let no one else doubt it. I would have set out many quotations from them, confirming my own words from theirs, had I not feared the length of the letter, lest it become tiresome on that account. And we do not in any way allow the defined faith, that is, the symbol of faith, defined by our holy fathers who assembled in their time at Nicaea, to be shaken by anyone. Nor do we permit ourselves or others to change a word of what is contained there, or to transgress even a single syllable, remembering the one who says, “Do not remove the eternal boundaries which your fathers set.” For it was not they who spoke, but the very Spirit of God the Father, who proceeds from him, and yet is not foreign to the Son as regards the principle of substance. And the words of the holy initiators confirm us in this. For in the Acts of the Apostles it is written, “When they had come to Mysia, they tried to go into Bithynia, and the Spirit of Jesus did not permit them.” And the divine Paul writes, “Those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. And if anyone does not have the Spirit of Christ, he is not his.”
When some of those who are accustomed to pervert what is right twist my words to their own opinion, let your Holiness not be surprised, knowing that those of every heresy too gather the occasions of their error from the divinely inspired Scripture, corrupting with their own ill will what was rightly spoken through the Holy Spirit, and pouring the unquenchable flame on their own heads. And since we have learned that some have published a corrupted version of the letter of our all-praised father Athanasius to the blessed Epictetus, which is orthodox, so that many are being harmed by it, we have therefore, devising something useful and necessary for the brothers, sent your Holiness copies made from ancient copies that are with us and are sound. Farewell.
Chapter 40
40PG 77 77:181
Τῷ κυρίῳ μου, ἀγαπητῷ ἀδελφῶ, καὶ συλλειτουργῷ ᾿Ακακίῳ, Κύριλλος, ἐν Κυρίῳ χαίρειν. Χρῆμα μὲν ἀδελφοῖς ἡ πρόσρησις γλυκύ τε καὶ ἀξιάγαστον, καὶ τοῦ παντὸς ἄξιον λόγου, παρά γε τοῖς ἀρτίφροσιν ἀληθῶς· χρῆναι δέ φημι, τοὺς ὁμοπίστους τε καὶ ὁμοψύχους, ἀδιαλείπτως ἐπείγεσθαι τοῦτο δρᾶν, οὐδενὸς ὄντος ἐμποδὼν, οὔτε μὴν ἀνακόπτοντος τὴν εἴς γε τοῦτο θερμὴν ἔφεσίν τε καὶ προθυμίαν. ᾿Αλλ' ἔσθ᾽ ὅτε βασκαίνει καὶ οὐχ ἑκοῦσιν ἡμῖν ἢ τῶν τοῦ μεταξύ διαστημάτων ὰ τὸ μῆκος, ἢ τῶν τοῦ γράμματος διακομιστῶν ἡ σπάνις. Καιροῦ δὲ τὸ δύνασθαι προσειπεῖν εἰσφέροντος, εὔρεμα προσηνὲς ποιεῖσθαι προσήκει τὸ πρᾶγμα, καὶ · τοῖς οὕτω τριποθήτοις ἀσμένως ἐπιπηδᾷν. Ἡσθεὶς δὴ οὖν ἄγαν ἐπὶ τοῖς παρὰ τῆς σῆς τελειότητος ἀπεσταλμένοις, καὶ τεθαυμακὼς τὴν διάθεσιν, δεῖν ᾠήθην τῆς τῶν Ἐκκλησιῶν εἰρήνης καταμηνύσαι τὸν τρόπον· ἕκαστά τε, ὅπως γέγονε, διειπεῖν. Ὁ εὐσεβέστατος καὶ φιλόχριστος βασιλεὺς, τὴν ὑπὲρ τῶν ἁγίων Ἐκκλησιῶν φροντίδα πλείστην ὅσην καὶ ἀναγκαίαν ποιούμενος, οὐ φορητὴν ἡγεῖτο τὴν τούτων διχόνοιαν. Μεταπεμψάμενος τοίνυν τὸν εὐλαβέστατον καὶ θεοσεβέστατον ἐπίσκοπον τῆς ἁγίας Κωνσταντινουπολιτῶν Ἐκκλησίας Μαξιμιανὸν, καὶ ἑτέρους δὲ πλείστους τῶν αὐτόθι κατειλημμένων, τίνα δὴ τρό πον ἐκ μέσου μὲν γένοιτ' ἂν τῶν Ἐκκλησιῶν ἡ διαφορά, κεκλήσονται δὲ πρὸς εἰρήνην οἱ τῶν θείων ἱερουργοί μυστηρίων, διεσκέπτετο. Οἱ δὲ ἔφασκον ὡς οὐκ ἂν ἑτέρως γένοιτο τοῦτό ποτε, οὐδ᾽ ἂν εἰς ὁμοψυχίαν ἔλθοιεν τὴν πρὸς ἀλλήλους οἱ περὶ ὧν ὁ λόγος, μὴ προανατείλαντος αὐτοῖς, καὶ οἱονεὶ προεισκεκομισμένου τοῦ συνδέσμου τῆς ὁμοψυχίας καὶ ὁμοπιστίας· ἔφασκόν τε ὅτι τὸν τῆς θεοσεβείας ἔμπλεον ἐπίσκοπον Ἰωάννην, τὸν ᾿Αντιοχείας, ἀναθεματίσαι δεῖ τὰ Νεστορίου δόγματα, καὶ ἐγγράφως ὁμολογῆσαι τὴν καθαίρεσιν αὐτοῦ. Καὶ, τό γε ἦχον εἰς λύπας ἰδίας, ὁ τῆς ᾿Αλεξανδρείας ἐπίσκοπος ἀμνη - μονήσει τε διὰ τὴν ἀγάπην, καὶ παρ᾿ οὐδὲν ἡγήσεται τὸ ὑβρίσθαι κατὰ τὴν Ἐφεσίων· καίτοι παγχά-λεπόν τε καὶ δύσοιστον ὄν. Συναινέσαντος τοίνυν καὶ ἡσθέντος ἄγαν ἐπὶ τούτοις τοῦ εὐσεβεστάτου βασι- βα λέως, ἀπεστάλη αὐτὸ τοῦτο κατορθώσων ὁ κύριός μου, ὁ θαυμασιώτατος τριβοῦνος καὶ νοτάριος ᾿Αριστόλαος. Ἐπειδὴ δὲ τοῖς κατὰ τὴν ἐῴαν τὸ βασιλικὸν ἐφανίσθη θέσπισμα, καὶ ὡς μετὰ γνώμης γεγονὸς τῶν εὑρεθέντων ἐπισκόπων κατὰ τὴν μεγάλην Κωνσταντινούπολιν, οὐκ οἶδ᾽ ὅ τι σκοπήσαντες, συνήχθησαν μὲν πρὸς τὸν ὁσιώτατον καὶ θεοσεβέστατον τῆς Βεῤῥοιέων ἐπίσκοπον ᾿Ακάκιον, γράψαι τε πρός με παρεσκεύασαν ὅτι τὸν τῆς συμβάσεως τρόπον, ἤτοι τὸν τῆς εἰρήνης τῶν ἁγίων Ἐκκλησιῶν, οὐχ ἑτέρως γενέσθαι προσήκει, εἰ μὴ κατὰ τὸ αὐτοῖς δοκοῦν. Ην δὲ δὴ ἄρα τοῦτο φορτικὸν, καὶ βαρὺ τὸ αἴτημα. Ἤθελον γὰρ, ἀργῆσαι μὲν σύμπαντα τὰ παρ' ἐμοῦ ) γραφέντα ἔν τε ἐπιστολαῖς, καὶ τόμοις, καὶ βιβλίοις, μόνῃ δὲ ἐκείνῃ συνθέσθαι τῇ ἐν Νικαίᾳ παρὰ τῶν ἁγίων ἡμῶν Πατέρων ὀρισθείσῃ πίστει. Ἐγὼ δὲ πρὸς ταῦτα γέγραφα ὅτι Τῇ μὲν ἐκθέσει τῆς πίστεως, στε τῇ ὁρισθείσῃ παρὰ τῶν ἀἁγίων Πατέρων κατὰ τὴν Νικαέων πόλιν, ἑπόμεθα πάντες, οὐδὲν τὸ παράπαν τῶν ἐν αὐτῇ κειμένων παρασαλεύοντες 8. ἔχει γὰρ πάντα ὀρθῶς, καὶ ἀλήπτως· καὶ τὸ περίερ γον ἔτι μετ' ἐκείνην, οὐκ ἀσφαλές. "Α δὲ γεγράφαμεν ὀρθῶς κατὰ τῶν τοῦ Νεστορίου δυσφημιῶν, οὐδεὶς ἡμᾶς ἀναπείσει λόγος 4, ὡς οὐκ εὖ γεγόνασιν, εἰπεῖν· χρῆναι δὲ μᾶλλον αὐτοὺς, κατά γε τὸ δόξαν καὶ τῷ εὐσεβεστάτῳ καὶ φιλοχρίστῳ βασιλεῖ, καὶ αὐτῇ δὲ τῇ ἁγίᾳ συνόδῳ, τῇ κατὰ τὴν Ἐφεσίων πόλιν συναγηγερμένῃ, ποιῆσαι : μὲν ἀποκήρυκτον τὸν τῇ τοῦ Σωτῆρος δόξῃ μεμαχημένον, ἀναθεματίσαι δὲ καὶ τὰς ἀνοσίους αὐτοῦ δυσφημίας, ὁμολογῆσαί τε τὴν καθαίρεσιν αὐτοῦ, καὶ συναινέσαι τῇ χειροτονίᾳ τοῦ ὁσιωτάτου καὶ θεοσεβεστάτου ἐπισκόπου Μαξιμιανοῦ. Τούτων τοίνυν αὐτοῖς τῶν γραμμάτων ἀπος δοθέντων, πεπόμφασιν εἰς τὴν ᾿Αλεξάνδρειαν τὸν εὐλαβέστατον καὶ θεοφιλέστατον ἐπίσκοπον Παῦλον τῆς Ἐμησηνῶν· πρὸς ὃν πλεῖστοι μὲν ὅσοι, καὶ μακροὶ γεγόνασι λόγοι περὶ τῶν κατὰ τὴν Ἐφεσίων ἀνόμως ὁ καὶ οὐ καθηκόντως εἰρημένων τε καὶ πε· πραγμένων. Ἐπειδὴ δὲ τούτων ἀμνημονήσαντας, τῶν ἀναγκαιοτέρων ἔχεσθαι μᾶλλον ἐχρῆν σπουδα - σμάτων, ἠρώτων, εἰ ἐπικομίζεται γράμματα τοῦ θεοσεβεστάτου ἐπισκόπου Ἰωάννου· εἶτα ἐμοὶ προεχόμισεν ἐπιστολὴν, ἃ μὲν ἐχρῆν ἔχειν, οὐκ ἔχουσαν, ὑπαγορευθεῖσαν δὲ μᾶλλον, οὐ καθ' ὃν ἔδει τρόπον· παροξυσμοῦ γὰρ, οὐ παρακλήσεως, εἶχε δύναμιν. Καὶ ταύτην οὐ προσηκάμην· καίτοι γε δέον, ταῖς ἀπολογίαις τὴν ἐμὴν καταγοητεῦσαι λύπην, τὴν ἐπί γε τοῖς φθάσασι, καὶ παρ᾿ αὐτῶν γεγονόσι κατὰ τὴν Ἐφεσίων· καὶ εὐαφόρμως ἔφασκον παροξυνθῆναι κατ' ἐμοῦ, διὰ τοι τὸν ζῆλον τὸν ὑπὲρ τῶν ἱερῶν δογμάτων. Ἀλλ᾽ ἤκουον, ὅτι οὔτε ὁ ζῆλος αὐτοὺς κεκίνηκεν ὁ θεῖος, οὔτε τῶν τῆς ἀληθείας δογμάτων ὑπερμαχόμενοι, συνετάττοντο κατ᾿ ἐμοῦ, ἀλλὰ ταῖς ἀνθρώπων εἴξαντες κολακείαις, καὶ τὰς τῶν ἰσχυόντων τὸ τηνικάδε φιλίας ἐφ᾽ ἑαυτοὺς ἁρπάζοντες. Ὅμως τοῦ θεοσεβεστάτου Παύλου ἐπισκόπου φάσκοντος, ἑτοίμως ἔχειν, ἀναθεματίζειν τὰς Νεστορίου δυσφημίας, καὶ ὁμολογεῖν αὐτοῦ τὴν καθαίρεσιν ἐγγράφως, καὶ τοῦτο δρᾷν ὑπὲρ πάντων, καὶ ὡς ἐκ προσώπου πάντων τῶν κατὰ τὴν ᾿Ανατολὴν θεοσεβεστάτων ἐπισκόπων, ἀντενήνεγμαι κ, λέγων τὸν παρ' αὐτοῦ προκομιζόμενον χάρτην περὶ τούτου, ἀρκέσειν αὐτῷ μόνῳ πρὸς τὸ χρῆναι τυχεῖν τῆς παρὰ πάντων ἡμῶν κοινωνίας. Διεβεβαιούμην δὲ, ὅτι πάντως τε καὶ πάντη ἔγγραφον ὁμολογίαν περὶ τούτων ἐκθέσθαι προσήκει τὸν εὐλαβέστατον καὶ θεοσεβέστατον τῆς ᾿Αντιοχέων ἐπίσκοπον Ἰωάννην. Ο δὴ καὶ γέγονε· καὶ πέπαυται τὸ μεσολαβοῦν, καὶ ἀναφοιτᾷν ἀλλήλων ἀναπεῖθον τὰς Ἐκκλησίας. ᾿Αλλ᾽ ἦν οὐδαμόθεν ἀμφίβολον, ὅτι τῶν Νεστορίου δυσφημιῶν τοὺς ὑπασπιστὰς κατατήξειν ἔμελλε τῶν ἁγίων Ἐκκλησιῶν ἡ εἰρήνη. Καί μοι δοκοῦσι τοιοῦτόν τι παθεῖν, ὁποῖόν τι συμβαίνειν ἔθος τοῖς νήχεσθαι μὲν οὐκ εἰδύσι, νεώς 1 γε μὴν ἀδοκήτως ἀπολισθήσασιν. Οἱ ἐπειδὰν καταπνίγωνται, πόδας τε καὶ χεῖρας ὧδε κἀκεῖσε διαῤῥιπτοῦντες ἀτάκτως, τοῦ παρατυχόντος ἁπλῶς ἐπιδράττονται, φιλοψυχοῦντες οἱ δείλαιοι. Η οὐκ ἀληθὲς εἰπεῖν, ὡς τεθορύβηνται λίαν, ἐκπεσόντες, καὶ μεμονωμένοι, καὶ ἔξω γεγονότες τῶν Ἐκκλησιῶν, ὡς ἐνόμιζον ἔσεσθαι πρὸς ἐπικουρίαν αὐτοῖς; Ἡ οὐκ ἀσχάλλουσι, καὶ τοῦτο οὐ φορητῶς, ἀποπηδῶντας αὐτῶν τοὺς ἡπατημένους ὁρῶντες, καὶ λοιπὸν ἀνανήφοντας εἰς ἀλήθειαν τοὺς ταῖς παρ᾿ αὐτῶν βεβήλοις καινοφωνίαις οἱονεί πως ἐκμεμεθυσμένους; Καίτοι φαίη τις ἂν αὐτοῖς, καὶ λίαν ἐπὶ καιροῦ, τὸ διὰ τῆς τοῦ προφήτου φωνῆς· « Συνάχθητε, καὶ συνδέθητε, τὸ ἔθνος τὸ ἀπαίδευτον, πρὸ τοῦ γενέσθαι ὑμᾶς ὡσεὶ ἄνθος παραπορευόμενον. » Διὰ τί γὰρ γεγόνασιν ἀλλοτρίων ἐμέτων παράσιτοι, οὐκ αἰσχύνονται δὲ τοῖς ἑτέρου βορβόροις τὰς ἑαυτῶν καρδίας καταμιαίνοντες ; « Οἱ κωφοὶ, ἀκούσατε, καὶ οἱ τυφλοὶ, ἀναβλέψατε ἰδεῖν. Φρονήσατε περὶ τοῦ Κυρίου ἀληθῆ· καὶ ἐν ἁπλότητι καρδίας ζητήσατε αὐτόν. Ποία γὰρ χρεία πολυπλόκων ὑμῖν εὑρεμάτων καὶ λόγων διεστραμμένων; τί τὴν ἐπ᾿ εὐθὺ περιυβρίζον τες τρίβον, καμπύλας ποιεῖτε τὰς ἑαυτῶν τροχιάς; « Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρετε ἐπ' ἀκάνθαις. » ᾿Αλύοντες γὰρ, ὡς ἔφην, ἐπὶ τῇ εἰρήνῃ τῶν ἁγίων Ἐκκλησιῶν, τοὺς μὴ ἀνασχομένους τὰ ἴσα φρονεῖν αὐτοῖς, κακουργότατα διασύρουσι· καὶ καταγορεύουσι πικρῶς τῆς ἀπολογίας τῶν ἁγίων ἐπισκόπων, τῶν ἀπὸ τῆς ἑῴας φημί· εἶτα περιέλ κοντες αὐτὴν πρὸς τὸ ἑαυτοῖς ἡδύ τε καὶ φίλον, καὶ νοοῦντες οὐκ ὀρθῶς, οὐκ ἀπᾳδόντως γενέσθαι φασὶ ταῖς Νεστορίου κενοφωνίαις Συγκαταψέγουσι δὲ καὶ ἡμᾶς ὡς οἷς ἤδη γεγράφαμεν, πεφρονηκότας τὰ έναντια. Μανθάνω δὲ, ὅτι κἀκεῖνό φασιν ὅτι πίστεως ἔκθεσιν, ἤτοι σύμβολον καινὸν, ἀρτίως κατεδεξάμεθα, τάχα που τὸ ἀρχαῖον ἐκεῖνο, καὶ σεπτὸν ἀτιμάσαντες. Καὶ « ὁ μὲν μωρὸς μωρά λαλήσει· καὶ ἡ καρδία αὐτοῦ μάταια νοήσει. » Πλὴν ἐκεῖνό φαμεν· οὐ πίστεως ἔκθεσιν ἐξῄτηνται παρ' ἡμῶν τινες, ἤγουν η καινοτομηθεῖσαν παρ' ἑτέρων κατεδεξάμεθα. Ἀπόχρη γὰρ ἡμῖν ἡ θεόπνευστος Γραφή, καὶ τῶν ἁγίων Πατέρων ἡ νῆψις, καὶ τὸ πρὸς πανοτιοῦν τῶν ἐχόντων ὀρθῶς ἐκτετορνευμένον τῆς πίστεως σύμβολον. Ἐπειδὴ δὲ ἦσαν οἱ κατὰ τὴν ᾿Ανατολὴν ὁσιώτατοι ἐπίσκοποι διχονοήσαντες πρὸς ἡμᾶς κατὰ τὴν τῶν Ἐφεσίων, καὶ γεγόνασί πως ἐν ὑποψίᾳ τοῦ καὶ ἐναλῶναι βρόχοις τῶν Νεστορίου δυσφημιῶν, ταύτῃ τοι, καὶ μάλα ἐμφρόνως, ὡς ἀπαλλάττοντες ἑαυτοὺς τῆς ἐπὶ τούτοις αἰτίας, καὶ τοὺς τῆς ἀμωμήτου πίστεως ἑραστὰς πληροφορεῖν σπουδάζοντες, ὅτι τῆς ἐκείνου βδελυρίας ἀμοιρεῖν ἐγνώκασι, πεποίηνται τὴν ἀπολογίαν· καὶ τὸ χρῆμά ἐστι λόγου τε παντὸς καὶ –μώμου μακράν. Αρα γὰρ εἰ καὶ ὁ αὐτὸς Νεστόριος κατ' ἐκεῖνο καιροῦ, καθ' ὃν αὐτῷ προετείνετο παρὰ πάντων ἡμῶν τὸ χρῆναι καταψηφίσασθαι τῶν ἑαυτοῦ δογμάτων, καὶ ἀνθελέσθαι τὴν ἀλήθειαν, ἔγγραφον ἐποιήσατο τὴν ἐπὶ τούτοις ὁμολογίαν, καὶ αὐτὸν ἄν τις ἔφη πίστεως ἡμῖν καινοτομῆσαι σύμβολον; Τ τοίνυν διαλοιδοροῦνται μάτην ἔκθεσιν συμβόλου, καινὴν ὀνομάζοντες τὴν συναίνεσιν τῶν κατὰ τὴν Φοινίκην θεοσεβεστάτων ἐπισκόπων, ἣν πεποίηνται χρησίμως τε καὶ ἀναγκαίως, ἀπολογούμενοί τε καὶ θεραπεύοντες τοὺς οἰηθέντας, ὅτι ταῖς Νεστορίου ἀχολουθοῦσι καινοφωνίαις Ἡ μὲν γὰρ ἁγία καὶ οἱκουμενική σύνοδος, ἡ κατὰ τὴν Ἐφεσίων πόλιν συνειλεγμένη, προενόησεν ἀναγκαίως τοῦ μὴ δεῖν, ταῖς Ἐκκλησίαις τοῦ Θεοῦ πίστεως ἔκθεσιν ἑτέραν εἰσκρίνεσθαι παρά γε τὴν οὖσαν· ἣν οἱ τρισμακάριοι Πατέρες, ἐν ἁγίῳ Πνεύματι λαλοῦντες, ὡρίσαντο. Οἱ γε μὴν ἅπαξ, οὐκ οἶδ᾽ ὅπως, πρὸς αὐτὴν διχο. νοήσαντες, γεγονότες δὲ καὶ ἐν ὑποψίαις τοῦ μὴ ὀρθῶς ἑλέσθαι φρονεῖν, μήτε μὴν τοῖς ἀποστολικοῖς τε καὶ εὐαγγελικοῖς ἔπεσθαι δόγμασιν, ἆρα σιωπῶντες, ἀπηλλάγησαν ἂν τῆς ἐπὶ τούτῳ δυσκλείας, ἢ μᾶλλον ἀπολογούμενοι, καὶ τῆς ἐνούσης αὐτοῖς δόξης τὴν δύναμιν ἐμφανίζοντες; Καίτοι γέγραφεν ὁ θεσπέσιος μαθητής· « Ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος. » Ὁ δὲ 4 τοῦτο δρᾶν ᾑρημένος, καινουργεῖ μὲν οὐδὲν, ἀλλ᾽ οὐδὲ πίστεως ἔκθεσιν ὁρᾶται καινοτομῶν· ἐναργῆ δὲ μᾶλλον καθίστησι τοῖς ἐρομένοις αὐτὸν, ἣν ἂν ἔχοι πίστιν περὶ Χριστοῦ. Ἐπυθόμην δὲ πρὸς τούτοις, ὅτι ταῖς τῶν θεοσεβεστάτων ἐπισκόπων ὁμοψυχίαις οὐ μετρίως ἐπιστυγνάζοντες οἱ τῆς ἀληθείας ἐχθροὶ, ἄνω τε καὶ κάτω διακυκῶσι τὰ πάντα, καὶ τοῖς ἀνοσίοις ἑαυτῶν εὑρήμασι συμβῆναί φασι τῆς παρ᾿ αὐτῶν γεγενημένης ὁμολογίας τὴν δύναμιν· ἣν ἐπὶ τῇ ὀρθῇ πεποίηνται πίστει, καινοτομοῦντες μὲν, ὡς ἔφην, ἤγουν προσεπάγοντες τοῖς πάλαι διωρισμένοις, τὸ σύμπαν οὐδὲν, ἑπόμενοι δὲ μᾶλλον τοῖς τῶν ἁγίων Πατέρων ἀνεπιπλήκτοις δόγμασιν. Ἵνα δὲ ψευδοεποῦντας ἐλέγχωμεν, φέρε, παραγάγωμεν εἰς μέσον τὰς Νεστορίου - φλυαρίας, καὶ τὰς τούτων φωνάς. Ἐκδείξει γὰρ ε ὠδε, καὶ οὐχ ἑτέρως, τὸ ἀληθὲς ἡ βάσανος. Οὐκοῦν Νεστόριος μὲν ἀναιρῶν εἰς ἅπαν εὑρίσκεται τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ τὴν κατὰ σάρκα γέννησιν· οὐ γάρ τοι τετέχθαι φησὶν αὐτὸν ἐκ γυναικὸς, κατὰ τὰς Γραφάς. Ἔφη γὰρ οὕτω· Τὸ προελθεῖν τὸν Θεὸν ἐκ τῆς Χριστοτόκου Παρθένου, παρὰ τῆς θείας ἐδιδάχθην Γραφῆς· τὸ δὲ γεννήθῆναι Θεὸν ἐξ αὐτῆς, οὐδαμοῦ ἐδιδάχθην. Ἐν ἑτέρᾳ δὲ πάλιν ἐξηγήσει· Οὐδαμοῦ τοίνυν ἡ θεία Γραφὴ Θεὸν ἐκ τῆς Χριστοτόκου Παρθένου λέγει γεγεννῆσθαι, ἀλλὰ Χριστὸν Ἰησοῦν, Υἱὸν, καὶ Κύριον. Ὅτι δὲ ταῦτα λέγων, εἰς υἱοὺς δύο μερίζει τὸν ἕνα, καὶ ἕτερον μὲν ἰδικῶς εἶναί φησιν Υἱὸν, καὶ Χριστὸν, καὶ Κύριον, τὸν ἐκ ) Θεοῦ Πατρὸς γεννηθέντα Λόγον, ἕτερον δὲ πάλιν ἀνὰ μέρος τε καὶ ἰδικῶς Υἱὸν, καὶ Χριστὸν, καὶ Κύριον, τὸν ἐκ τῆς ἁγίας Παρθένου, πῶς ἂν ἐνδοιάσειέ τις, αὐτὸ δὴ τοῦτο σαφῶς μονονουχὶ βοῶντος ἐκείνου; Οἱ δὲ Θεοτόκον ὀνομάζουσι τὴν ἁγίαν Παρθένον, ἕνα τε εἶναί φασιν Υἱὸν, καὶ Χριστὸν, καὶ Κύριον, τέλειον · ἐν θεότητι, τέλειον ἐν ἀνθρωπότητι, ἅτε δὴ καὶ ἐψυχωμένης αὐτοῦ τῆς σαρκὸς ψυχῇ νοερᾷ. Ὅτι γὰρ οὐχ ἕτερόν φασιν εἶναι Υἱὸν τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἕτερον δὲ πάλιν τὸν ἐκ τῆς ἁγίας Παοθένου, καθά κατακολουθοῦσι κενοφωνίαις. Νεστορίῳ δοκεῖ, ἕνα δὲ μᾶλλον, καὶ τὸν αὐτὸν, σαφὲς πραγμάτων εἰς ἕνωσιν ἀδιάσπαστον. Οὐ γάρ τοι, ἂν γένοιτο, καὶ μάλα ῥᾳδίως, διά γε τῶν ἐφεξῆς. Προσεπάγουσι γὰρ, τίς ἂν εἴη, σημαίνοντες· ὅτι τέλειος, ὡς Θεὸς, τέλειος δὲ καὶ ὡς ἄνθρωπος· τὸν πρὸ αἰώνων μὲν ἐκ τοῦ Πατρὸς γεννηθέντα, κατὰ τὴν θεότητα, ἐπ᾿ ἐσχάτων δὲ τῶν ἡμερῶν δι᾽ ἡμᾶς, καὶ διὰ τὴν ἡμετέραν σωτηρίαν, ἐκ Μαρίας τῆς ἁγίας Παρθένου, κατὰ τὴν ἀνθρωπότητα· ὁμοούσιον τῷ Πατρὶ τὸν αὐτὸν κατὰ τὴν θεότητα, καὶ ὁμοούσιον ἡμῖν κατὰ τὴν ἀνθρωπότητα. Οὐκοῦν ἤκιστα μὲν εἰ, δύο διαιροῦσι τὸν ἕνα Υἱὸν, καὶ Χριστὸν, καὶ Κύριον Ἰησοῦν· τὸν αὐτὸν δὲ εἶναί φασι τὸν πρὸ αἰώνων, καὶ ἐν ἐσχάτοις, δῆλον δὲ, ὅτι τὸν ᾿ ἐκ Θεοῦ Πατρὸς, ὡς Θεὸν, καὶ ἐκ γυναικὸς κατὰ σάρκα, ὡς ἄνθρωπον. Πῶς γὰρ ἂν νοοῖτο πρὸς ἡμᾶς ὁμοούσιος εἶναι κατὰ τὴν ἀνθρωπότητα, καίτοι γεννηθεὶς ἐκ Πατρὸς κατά γε, φημὶ, τὴν θεότητα, εἰ μὴ νοοῖτο καὶ λέγοιτο Θεός τε ὁμοῦ καὶ ἄνθρωπος ὁ αὐτός; ᾿Αλλ' οὐχ ὧδε ταῦτ᾽ ἔχειν Νεστορίῳ δοκεῖ · τέτραπται δὲ μᾶλλον ὁ σκοπὸς αὐτῷ πρὸς πᾶν τοῦναντίον. Ἔφη γοῦν, ἐπ᾿ ἐκκλησίας ἐξηγούμενος · Διὰ τοῦτο καὶ Χριστὸς ὁ Θεὸς Λόγος ὀνομάζεται, ἐπειδήπερ ἔχει τὴν συνάφειαν τὴν πρὸς τὸν Χριστὸν διηνεκή. Καὶ πάλιν· Ασύγχυτον τοίνυν τὴν τῶν φύσεων τηρῶμεν συνάφειαν· ὁμολογῶμεν τὸν ἐν ἀνθρώπῳ Θεόν· σέβωμεν τὸν τῇ θείᾳ συναφείᾳ τῷ παντοκράτορι Θεῷ συμπροσκυνούμενον ἄνθρωπον. Ὁρᾶς οὖν ὅσον ἔχει τὸ ἀπηχὲς ὁ λόγος αὐτῷ; Δυσσεβείας γὰρ τῆς ἀνωτάτω μεμέστωται. Θεὸν μὲν · ἰδικῶς × ὀνομάζεσθαί φησι τὸν τοῦ Θεοῦ Λόγον, ἔχειν δὲ τὴν συνάφειαν τὴν πρὸς τὸν Χριστὸν διηνεκή. Αρ' οὖν οὐ δύο Χριστοὺς ἐναργέστατα λέγει; Οὐκ ἄνθρωπον Θεῷ συμπροσκυνούμενον σέβειν, οὐκ οἶδ᾽ ὅπως, ὁμολογεῖ; Ταῦτ᾽ οὐκ ἀδελφὰ τοῖς παρ᾽ ἐκείνων ὁρᾶται; Οὐκ ἀντεξάγουσαν ἔχει πρὸς ἄλληλα τῶν ἐννοιῶν τὴν δύναμιν ; Ὁ μὲν γὰρ δύο φησὶν ἐναργῶς, οἱ δὲ Χριστὸν ἕνα, καὶ Υἱὸν, καὶ Θεὸν, καὶ Κύριον ὁμολογοῦσι προσκυνεῖν, τὸν αὐτὸν ἐκ Πατρὸς κατὰ τὴν θεότητα, καὶ ἐκ τῆς ἁγίας Παρθένου κατὰ τὴν ἀνθρωπότητα. Δύο μὲν γὰρ φύσεων ἕνωσιν γενέσθαι φαμέν· πλὴν ἕνα Χριστὸν, καὶ ἕνα Υἱὸν, καὶ ἕνα Κύριον ὁμολογοῦμεν σαφῶς. Γέγονε γὰρ σάρξ ὁ Λόγος, κατὰ τὰς Γραφὰς καὶ σύμβασιν οἰκονομικὴν, καὶ ἀπόῤῥητον, ἀληθῶς πεπράχθαι φαμὲν ἀνομοίων κατά τινας τῶν ἀρχαιοτέρων αἱρετικῶν, ἐξ ἰδίας λαβόντα φύσεως, τοῦτ᾽ ἔστι, τῆς θεϊκῆς, ἑαυτῷ κατασκευάσαι τὸ σῶμα τὸν τοῦ Θεοῦ Λόγον ὑπονοήσομεν· ἑπόμενοι δὲ πανταχῆ ταῖς θεοπνεύστοις Γραφαῖς, ἐκ τῆς ἁγίας Παρθένου λαβεῖν αὐτὸν τὴν σάρκα, διαβεβαιούμεθα. Ταύτῃ τοι τὰ, ἐξ ὧν ἐστιν ὁ εἷς καὶ μόνος Υἱὸς, καὶ Κύριος Ἰησοῦς Χριστὸς, ὡς ἐν ἐννοίαις δεχόμενοι, δύο μὲν φύσεις ἡνῶσθαί φαμεν, μετὰ δέ γε τὴν ἕνωσιν, ὡς ἀνῃρημένης ἤδη τῆς εἰς δύο διατομής, μίαν εἶναι πιστεύομεν τὴν τοῦ Υἱοῦ φύσιν, ὡς ἑνὸς, πλὴν ἐνανθρωπήσαντος, και σεσαρχωμένου. Εἰ δὲ δὴ λέγοιτο σαρκωθῆναι, καὶ ἐνανθρωπῆσαι θεὸς ὧν ὁ Λόγος, διεῤῥίφθω που μακρὰν τροπῆς ὑποψία (μεμένηκε γὰρ ὅπερ ἦν), ὁμολογείσθω δὲ πρὸς ἡμῶν καὶ ἀσύγχυτος παντελῶς ἡ ἕνωσις. Ἀλλὰ γὰρ ἴσως φαῖεν ἂν οἱ δι᾽ ἐναντίας· Ἰδοὺ δὴ σαφῶς οἱ τῆς ὀρθῆς πίστεως τὴν ὁμολογίαν ποιούμενοι, δύο μὲν ὀνομάζουσι φύσεις, διῃρῆσθαι δὲ τὰς τῶν θεηγόρων φωνὰς διατείνονται, κατά γε τὴν διαφορὰν αὐτῶν. Εἶτα πῶς οὐκ ἐναντία ταῦτα τοῖς σοῖς; Οὐδὲ γὰρ ἀνέχῃ προσώποις δυσὶν, ἤγουν ὑποστάσεσι, τὰς φωνὰς διανέμειν. ᾿Αλλ', ὦ βέλτιστοι, φαίην ἂν, γεγράφαμεν ἐν τοῖς κεφαλαίοις· Εἴ τις προσώποις δυσὶν, ἤγουν ὑποστάσεσι, διανέμει τὰς φωνάς, καὶ τὰς μὲν, ὡς ἀνθρώπῳ, παρὰ τὸν ἐκ Θεοῦ Λόγον ἰδικῶς νοουμένῳ, προσάπτει, τὰς δὲ, ὡς θεοπρεπεῖς, μόνῳ τῷ ἐκ Θεοῦ Πατρὸς Λόγῳ, οὗτος ἔστω κατάκριτος. Φωνῶν δὲ διαφορὰς κατ' οὐδένα τρόπον άνῃρήκαμεν· εἰ καὶ ἀπόβλητον πεποιήμεθα τὸ μερίζειν αὐτὰς, ὡς Υἱῷ καταμόνας, τῷ ἐκ Πατρὸς Λόγῳ, καὶ, ὡς ἀνθρώπῳ καταμόνας πάλιν Υἱῷ νοουμένῳ, τῷ ἐκ γυναικός. Μία γὰρ ὁμολογουμένως ἡ τοῦ Λόγου φύσις· ἴσμεν δὲ, ὅτι σεσάρκωταί τε καὶ ἐνηνθρώπησε, καθάπερ ἤδη προεῖπον. Τὸν δὲ τρόπον, ὃν ἐσαρκώθη τε καὶ ἐνηνθρώπησεν, εἰ περιεργάζοιτό τις, καταθρήσειεν ἂν τὸν ἐκ Θεοῦ Θεὸν Λόγον δούλου τε λαβόντα μορφὴν, καὶ ἐν ὁμοιώματι ἀνθρώπων γενόμενον, καθὰ γέγραπται. Καὶ κατ᾿ αὐτὸ δὴ τοῦτο καὶ μόνον νοηθείη ἂν ἡ τῶν φύσεων, ἤγουν ὑποστάσεων, διαφορά · οὐ ·· οὐ γάρ που ταυτὸν ἐν ποιότητι φυσικῇ θεότης καὶ ἀνθρωπότης. Ἐπεὶ πῶς κεκένωται Θεὸς ὢν ὁ Λόγος, καθεὶς ἑαυτὸν ἐν μειώσει, τοῦτ᾽ ἔστιν, ἐν τοῖς καθ' ἡμᾶς; Ὅταν τοίνυν ὁ τῆς σαρκώσεως πολυπραγμονῆται τρόπος, δύο τὰ ἀλλήλοις ἀποῤῥήτως τε καὶ ἀσυγχύτως συνηνεγμένα καθ᾿ ἕνωσιν, ὁρᾷ δὴ πάντως ὁ ἀνθρώπινος νοῦς, ἑνωθέντα γε μὴν, διίστησιν οὐδαμῶς· ἀλλ᾽ ἕνα τὸν ἐξ ἀμφοῖν, καὶ Θεὸν, καὶ Υῖὸν, καὶ Χριστὸν, καὶ Κύριον εἶναί τε καὶ · πιστεύει, καὶ ἀραρότως εἰσδέχεται Ἑτέρᾳ δὲ παντελῶς παρὰ ταύτην ἡ Νεστορίου κακοδοξία. Ὑποκρίνεται μὲν γὰρ ὁμολογεῖν, ὅτι καὶ ἐσαρκώθη, καὶ ἐνηνθρώπησε Θεὸς ὢν ὁ Λόγος, τὴν δὲ γε τοῦ σεσαρκῶσθαι δύναμιν οὐκ εἰδὼς, δύο μὲν ὀνομάζει φύσεις, ἀποδιαιρεῖ ὁ δὲ ἀλλήλων αὐτὰς, Θεὸν ἰδίᾳ τιθεὶς, καὶ ὁμοίως ἄνθρωπον ἀνὰ μέρος, συναφθέντα Θεῷ σχετικῶς, κατὰ μόνην τὴν ἰσοτιμίαν, ἤγουν, αὐθεντίαν. Ἔφη γὰρ οὕτως· Αχώριστος τοῦ φαινομένου Θεός · διὰ τοῦτο τοῦ μὴ χωριζομένου τὴν τιμὴν οὐ χωρίζω· χωρίζω τὰς φύσεις· ἀλλ' ἐνῶ τὴν προσκύνησιν. Οἱ δὲ γε κατὰ τὴν ᾿Αντιόχειαν ἀδελφοὶ, τὰ μὲν ἐξ ὧν νοεῖται Χριστὸς, ὡς ἐν ψιλαῖς καὶ μόναις ἐννοίαις δεχόμενοι, φύσεων μὲν εἰρήκασι διαφορὰν ( ὅτι μὴ ταυτὸν, ὡς ἔφην, ἐν ποιότητι φυδὲ θεοπρεπείς. - εἶναι, καί. σικῇ θεότης καὶ ἀνθρωπότης), ἕνα γε μὴν Υἱὸν, καὶ Χριστὸν, καὶ Κύριον, καὶ ὡς ἑνὸς ὄντος ἀληθῶς, ἓν αὐτοῦ καὶ τὸ πρόσωπον εἶναί φασιν· μερίζουσι δὲ κατ᾿ οὐδένα τρόπον τὰ ἡνωμένα. Οὔτε μὴν φυσικὴν παραδέχονται τὴν διαίρεσιν, καθὰ φρονεῖν ἔδοξε τῷ τῶν ἀθλίων εὑρεμάτων εἰσηγητῇ· διαιρεῖσθαι δὲ μόνας διατείνονται τὰς ἐπὶ τῷ Κυρίῳ φωνὰς πρέπειν τέ φασιν αὐτὰς, οὐ τὰς μὲν, ὡς Υἱῷ καταμόνας τῷ ἐκ Θεοῦ Πατρὸς Λόγῳ, τὰς δὲ, καὶ ὡς ἑτέρῳ πάλιν νἱῷ, τῷ ἐκ γυναικός· ἀλλὰ τὰς μὲν τῇ θεότητι αὐτοῦ, τὰς δὲ πάλιν τῇ ἀνθρωπότητι αὐτοῦ. Θεὸς γάρ ἐστιν ὁ αὐτὸς καὶ ἄνθρωπος. Εἶναι δέ φασι καὶ ἑτέρας κοινοποιηθείσας τρόπον τινὰ, καὶ οἷον ἐπ᾿ ἄμφω βλεπούσας, θεότητα καὶ ἀνθρωπότητα λέγω. Οἷον δή τί φημι. Αἱ μὲν γάρ εἰσι τῶν φωνῶν ὅτι μάλιστα θεοπρεπεῖς· αἱ δὲ οὕτω πάλιν ἀνθρωποπρεπεῖς· αἱ δὲ ὅτι μάλιστα μέσην τινὰ τάξιν ἐπέχουσιν, ἐμφανίζουσαι τὸν Υἱὸν Θεὸν ὄντα καὶ ἄνθρωπον, ὁμοῦ τε καὶ ἐν ταυτῷ. Ὅταν μὲν γὰρ τῷ Φιλίππῳ λέγῃ· « Τοσ οῦτον χρόνον μεθ' ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; Οὐ · πιστεύεις, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν; Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν· ὁ θεοπρεπεστάτην εἶναι διαβεβαιούμεθα τὴν φωνήν. Ὅταν δὲ τοῖς Ἰουδαίων ἐπιπλήττῃ δήμοις, ἐκεῖνο λέγων· Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ ᾿Αβραάμ ἐποιεῖτε ἄν· νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα · τοῦτο ᾿Ἀβραὰμ οὐκ ἐποίησεν· · ἀνθρωποπρεπῶς εἰρῆσθαι τοιαῦτά φα";» Ο γενῶν μου κατὰ σάρκα· οἵτινές εἰσιν Ἰσραηλίται, μεν. Πλὴν τοῦ ἑνὸς Υἱοῦ τὰς θεοπρεπεῖς, καὶ μὲν τοι τὰς ἀνθρωπίνας. Θεὸς γὰρ ὢν γέγονεν ἄνθρωπος, οὐ τὸ εἶναι Θεὸς ἀφείς· ἐν προσλήψει δὲ μᾶλλον σαρκὸς καὶ αἵματος γεγονώς. Ἐπειδὴ δὲ εἷς ἐστιν Υἱὸς, καὶ Θεὸς, καὶ Κύριος, ἓν αὐτοῦ καὶ πρόσωπον εἶναί φαμεν, ἡμεῖς τε κἀκεῖνοι. Μέσας δὲ εἶναι φωνὰς ἐκείνας διαβεβαιούμεθα· οἷον ὅταν ὁ μακάριος Παῦλος γράφῃ· « Ἰησοῦς Χριστὸς χθὲς, καὶ σήμερον, ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας· · καὶ πάλιν · « Είπερ εἰσὶ θεοὶ καὶ κύριοι πολλοὶ ἔν τε τῷ οὐρανῷ καὶ ἐν τῇ γῇ 4· ἀλλ᾽ ἡμῖν εἷς Θεὸς ὁ ὁ Πατήρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς ἐξ αὐτοῦ· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι᾿ αὐτοῦ· · καὶ πάλιν· « Ηὐχόμην γὰρ αὐτὸς ἐγὼ, ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου, των συγὧν ἐστιν ἡ υἱοθεσία, καὶ ἡ νομοθεσία, καὶ ἡ διαθήκη, καὶ δόξα· ὧν οἱ πατέρες, καὶ ἐξ ὧν τὸ κατὰ σάρκα Χριστὸς, ὁ ὢν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. Αμήν. » Ἰδοὺ γὰρ, ἰδοὺ, Χριστὸν Ἰησοῦν ὀνομάσας, χθὲς, καὶ σήμερον τὸν αὐτὸν εἶναί φησι, καὶ εἰς τοὺς αἰῶνας, καὶ δι᾿ αὐτοῦ γενέσθαι τὰ πάντα· καὶ τὸν κατὰ σάρκα ἐξ Ἰουδαίων, ἐπὶ πάντων ὀνομάζει Θεόν· καὶ μὴν καὶ εὐλογητὸν εἶναί φησιν εἰς τοὺς αἰῶνας. με, Φίλιππε. Ού. · ἐπὶ τῆς γῆς Μὴ τοίνυν διέλῃς ἐν τούτοις ἐ τὰς ἐπὶ τῷ Κυρίῳ φωνάς· ἔχουσι γὰρ ἐν ταυτῷ τὸ θεοπρεπὲς καὶ τὸ ἀνθρώπινον· ἐφάρμοσον δὲ μᾶλλον αὐτὰς, ὡς ἑνὶ, τῷ Υἱῷ, τοῦτ᾽ ἔστιν, τῷ Θεῷ Λόγῳ σεσαρκωμένῳ. Ετερον τοίνυν ἐστὶ τὸ διαιρεῖν τὰς φύσεις, καὶ τοῦτο μετὰ τὴν ἕνωσιν, καὶ κατὰ μόνην ἰσοτιμίαν συνῆφθαι λέγειν ἄνθρωπον Θεῷ, καὶ ὁμοίως ἕτερον τὸ φωνῶν εἰδέναι διαφοράν. Ποῦ τοιγαροῦν ταῖς Νεστορίου καινοφωνίαις 8 τὰ ἐκείνων συντρέχει; Εἰ γὰρ καὶ τισι δοκεῖ τῶν λέξεων ἡ συνθήκη, καὶ τῶν νοημάτων ἡ προφορὰ ὡ, τῆς ἰσχνῆς ἄγαν ἀκριβείας ἀπολιμπάνεσθαι, θαυμαστὸν οὐδὲν· δυσεκφώνητα γὰρ τὰ τοιάδε λίαν. Ταύτῃ τοι καὶ ὁ θεσπέσιος Παῦλος ἐζήτει παρὰ Θεοῦ λόγον ἐν ἀνοίξει τοῦ στόματος αὐτοῦ. Ὅτι γὰρ οὐ μερίζουσιν εἰς δύο τὸν ἕνα Ἰησοῦν Χριστὸν, χρῆναι λέγοντες ἐφαρμόζεσθαι τὰς φωνὰς, τῇ μὲν θεότητι αὐτοῦ τὰς θεοπρεπεῖς, τῇ δὲ ἀνθρωπότητι πάλιν αὐτοῦ τὰς ἀνθρωπίνας, πῶς οὐχ ἅπασιν ἐναργές; Διαβεβαιοῦνται γὰρ, ὡς ἔφην, ὅτι αὐτὸς ὁ ἐκ Θεοῦ Πατρὸς Λόγος, γεννηθεὶς πρὸ αἰώνων, καὶ ἐν ἐσχάτοις καιροῖς ἐγγεννήθη κατὰ σάρκα ἐκ τῆς ἁγίας Παρθένου. Προσεπάγουσι δὲ ὅτι, διὰ τὴν ἄφραστον καὶ ἀσύγχυτον ἕνωσιν, καὶ Θεοτόκον εἶναι πιστεύουσι τὴν ἁγίαν Παρθένον· καὶ ἕνα Υἱὸν καὶ Χριστὸν καὶ Κύριον ὁμολογοῦσι σαφῶς. ᾿Απίθανον δὲ παντελῶς τὸ, καὶ ἕνα λέγειν, καὶ διατέμνειν εἰς δύο τὸν ἕνα, νομίζειν αὐτούς. Οὐ γὰρ ἱ ἂν εἰς τοῦτο προῆλθον ἀποπληξίας, ὡς παραβάτὰς ἑαυτοὺς συνιστάνειν, ἃ κατέλυσαν ὀρθῶς, οἰκοδομοῦντες ἀβούλως. Εἰ γὰρ ταῖς Νεστορίου συμφέρονται δόξαις, πῶς αὐτὰς ἀναθεματίζουσιν, ὡς βεβήλους καὶ μυσαράς; Οἶμαι δὲ δεῖν καὶ τὰς αἰτίας εἰπεῖν, δι᾽ ἂς εἰς τοῦτο προῆλθον ἰσχνοφωνίας ⅰ. Ἐπειδὴ γὰρ οἱ τῆς ᾿Αρείου δυσσεβείας ὑπασπισταὶ, τῆς ἀληθείας τὴν δύναμιν ἀνοσίως· ἐκκαπηλεύοντες, τὸν ἐκ Θεοῦ φασι Λόγον γενέσθαι μὲν ἄνθρωπον, πλὴν ἀψύχῳ προσχρήσασθαι σώματι (πράττουσι δὲ τοῦτο φιλοκακούργως, ἵνα τὰς ἀνθρωπίνας φωνὰς αὐτῷ προσνέμοντες, ὡς ἐν μείοσιν ὄντα τῆς τοῦ Πατρὸς ὑπεροχῆς τοῖς παρ᾿ αὐτῶν πλανωμένοις ἐπιδεικνύωσιν, ἑτεροφυᾶ τε αὐτὸν εἶναι λέγωσι), ταύτῃ τοι δεδιότες οἱ ἐκ τῆς ᾿Ανατολῆς, μὴ ἄρα πως ἡ τοῦ Θεοῦ Λόγου κατασμικρύνοιτο δόξα τε καὶ φύσις, ἀπό γε τῶν ἀνθρωπίνως εἰρημένων διὰ τὴν μετὰ σαρκὸς οἰκονομίαν, διορίζουσι τὰς φωνὰς, οὐκ εἰς δύο τέμνοντες, ὡς ἔφην, τὸν ἕνα Υἱὸν καὶ Κύριον, ἀλλὰ τὰς μὲν τῇ θεότητι αὐτοῦ προσνέμοντες, τὰς δὲ τῇ ἀνθρωπότητι πάλιν τῇ αὐτοῦ· πλὴν τὰς ἀπάσας ἑνί. Ἐπυθόμην δὲ, ὅτι γέγραφε τισι τῶν ἐπιτηδείων ὁ εὐλαβέστατος καὶ θεοσεβέστατος Ἰωάννης ἐπίσκοπος, ὡσανεὶ ἐμοῦ σαφῶς διδάξαντος, καὶ λαμπρᾷ τῇ φωνῇ, ὁμολογεῖν μὲν τῶν φύσεων τὸ διάφορον, διαιρεῖν δὲ τὰς φωνάς καταλλήλως ταῖς φύσεσι· καὶ ἐπ᾿ αὐτῷ δὴ τούτῳ σκανδαλί ζονταί τινες. Ἦν οὖν ἀναγκαῖον, καὶ πρὸς γε τοῦτο ἡμᾶς εἰπεῖν. Οὐκ ἠγνόηκεν ἡ σὴ τελειότης, ὅτι τῆς Απολιναρίου δόξης τὸν μῶμον τῶν ἐμῶν καταχέοντες ἐπιστολῶν, ψήθησαν ὅτι καὶ ἄψυχον εἶναί φημι τὸ ἅγιον σῶμα Χριστοῦ· καὶ ὅτι κρᾶσις ἢ σύγχυσις, ἢ φυρμός, ἢ μεταβολὴ τοῦ Θεοῦ Λόγου γέγονεν εἰς τὴν σάρκα, ἤγουν 1 τῆς σαρκὸς μεταφοίτησις εἰς φύσιν θεότητος, ὡς μηδὲν ἔτι σώζεσθαι καθαρῶς, μήτε μὴν εἶναι ὅ ἐστιν. Ὠήθησαν δὲ πρὸς τούτῳ καὶ ταῖς Αρείου με συμφέρεσθαι δυσφημίαις, διά τοι τὸ μὴ ἐθέλειν διαφορὰν εἰδέναι φωνῶν, καὶ τὰς μὲν εἶναι λέγειν θεοπρεπεῖς, τὰς δὲ ἀνθρωπίνας, καὶ πρεπού - σας μᾶλλον τῇ οἰκονομίᾳ τῇ μετὰ σαρκός. Ἐγὼ δὲ, ὅτι τῶν τοιούτων ἀπήλλαγμαι, μαρτυρήσειεν ἂν ἐτέροις ἡ σὴ τελειότης. Πλὴν ἔδει σκανδαλισθεῖσιν ἀπολογήσασθαι. Ταύτῃ τοι γέγραφα πρὸς τὴν θεοσέβειαν αὐτοῦ, ὡς οὔτε πεφρόνηκά ποτε τὰ ᾿Αρείου, καὶ ᾿Απολιναρίου, οὔτε μὴν μεταπεποιῆσθαι τὸν τοῦ Θεοῦ Λόγον εἰς σάρκα φημὶ, ἀλλ᾽ οὐδὲ εἰς φύσιν θεότητος μεταφῦναι η τὴν σάρκα, διὰ τὸ ἄτρεπτον εἶναι καὶ ἀναλλοίωτον τὸν τοῦ Θεοῦ Λόγον· ἀνέφικτον δὲ καὶ τὸ ἕτερον· οὔτε μὴν ἀνῄρηκά ποτε φωνῶν διαφοράς · ἀλλ᾽ οἶδα τὸν Κύριον θεοπρεπῶς τε καὶ ἀνθρωπίνως ἅμα διαλεγόμενον· ἐπείπερ ἐστὶν ἐν ταυτῷ Θεὸς καὶ ἄνθρωπος. Οὐκοῦν αὐτὸ δὴ τοῦτο κατασημῆναι θέλων, γέγραφεν ὅτι ἐδίδαξεν ὁμολογεῖν η τῶν φύσεων τὸ διάφορον, καὶ διαιρεῖν τὰς φωνὰς καταλλήλως ταῖς φύσεσιν. Αἱ δὲ τοιαῦται διαλέξεις ἐκαὶ μὲν οὐκ εἰσὶν, ἐξεφωνήθησαν δὲ παρ᾽ αὐτοῦ. Κἀκεῖνο δὲ οἶμαι τοῖς εἰρημένοις προσεπενεγκεῖν ἀναγκαῖον °. ᾿Αφίκετο γὰρ πρός με ὁ θεοσεβέστατος ἐπίσκοπος Παῦλος τῆς Ἐμισηνῶν· εἶτα λόγου κεκινημένου περὶ τῆς ὀρθῆς καὶ ἀμωμήτου πίστεως, διεπυνθάνετό μου, καὶ μάλα ἐσπουδασμένως, εἰ συναινῶ τοῖς Ρ γραφεῖσι παρὰ τοῦ τῆς ἀοιδίμου μνήμης, καὶ τρισμακαρίου Πατρὸς ἡμῶν ᾿Αθανασίου πρὸς Ἐπίκτητον ἐπίσκοπον τῆς Κορινθίων. Ἐγὼ δὲ ἔφην ὅτι, εἰ σώζεται παρ' ὑμῖν οὐ νενοθευμένον τὸ γράμμα, παραπεποίηται γὰρ τῶν ἐν αὐτῷ πολλὰ παρὰ τῶν τῆς ἀληθείας ἐχθρῶν, συναινέσαιμι ἂν Η πάντη τε καὶ πάντως. Ὁ δὲ πρὸς τοῦτο ἔφασκεν ἔχειν μὲν καὶ αὐτὸς τὴν ἐπιστολὴν, βούλεσθαι δὲ καὶ ἐκ τῶν παρ᾿ ἡμῖν ἀντιγράφων πληροφορηθῆναι, καὶ μαθεῖν, πότερόν ποτε τὰ αὐτῶν βιβλία παρεποιήθη, ἢ μή. Καὶ δὴ καὶ λαβὼν ἀντίγραφα παλαιὰ, καὶ οἷς ἐπεφέρετο συμβαλών, ηὕρισκε ταῦτα νενοθευμένα - καὶ προέτρεψεν ἐκ τῶν παρ᾿ ἡμῖν βιβλίων ἴσα ποιῆσαι, πέμψαι τε τῇ Ἀντιοχέων Ἐκκλησίᾳ· ὃ δὴ καὶ γέγονε. Καὶ τοῦτό ἐστιν, ὃ γέγραφεν ὁ εὐλαβέστατος καὶ θεοφιλέστατος ἐπίσκοπος Ἰωάννης τῷ Καρήνψα περὶ ἐμοῦ· ὅτι ἐξέθετο τὰ περὶ τῆς ἐνανθρωπήσεως, συνυφάνας ἡμῖν καὶ τὴν πατρώαν παράδοσιν, μικροῦ καὶ ἐξ ἀνθρώπων, ἵν᾿ οὕτως εἴπω, γενέσθαι κινδυνεύουσαν Γ. Ἐὰν δὲ περικομίζωσί· τινες ἐπιστολὴν, ὡς γραφεῖσαν παρὰ τοῦ εὐλαβεστάτου πρεσβυτέρου τῆς Ῥωμαίων Ἐκκλησίας Φιλίππου, ὡσανεὶ τοῦ ὁσιωτάτου ἐπισκόπου Ξύστου χαλεπήναντος ἐπὶ τῇ Νεστορίου καθαιρέσει, καὶ ἀρήξαντος · αὐτῷ, μὴ πιστευέτω τοῦτο ἡ σὴ ὁσιότης. Σύμφωνα γὰρ τῇ ἁγίᾳ συνόδῳ γέγραφε, καὶ πάντα ἐβεβαίωσε τὰ παρ' αὐτῆς πραχθέντα, καὶ ἔστιν ὁμόφρων η ἡμῖν. Εἰ δὲ δὴ καὶ ὡς παρ᾿ ἐμοῦ γραφεῖσα παρακομίζοιτο πρός τινων ἐπιστολὴ, ὡς μετανοοῦντος ἐφ᾿ οἷς πεπράχαμεν κατὰ τὴν Ἐφεσίων πόλιν, γελάσθω καὶ τοῦτο. Ἐσμὲν γὰρ διὰ τὴν τοῦ Σωτῆρος χάριν ἐν καλῷ φρενὸς, καὶ τοῦ εἰκότος οὐκ ἐκπεφορήμεθα λογισμοῦ. Πρόσειπε τὴν παρὰ σοὶ ἀδελφότητα· σὲ ἡ σὺν ἡμῖν ἐν Κυρίῳ προσαγορεύει.
Tǭ kyriǭ mou, agapētǭ adelphō, kai sylleitourgǭ ᾿Akakiǭ, Kyrillos, en Kyriǭ chairein. Chrēma men adelphois hē prosrēsis glyky te kai axiagaston, kai tou pantos axion logou, para ge tois artiphrosin alēthōs; chrēnai de phēmi, tous homopistous te kai homopsychous, adialeiptōs epeigesthai touto dran, oudenos ontos empodōn, oute mēn anakoptontos tēn eis ge touto thermēn ephesin te kai prothymian. ᾿All' esth᾽ hote baskainei kai ouch hekousin hēmin ē tōn tou metaxy diastēmatōn a to mēkos, ē tōn tou grammatos diakomistōn hē spanis. Kairou de to dynasthai proseipein eispherontos, eurema prosēnes poieisthai prosēkei to pragma, kai ; tois houtō tripothētois asmenōs epipēdąn. Hēstheis dē oun agan epi tois para tēs sēs teleiotētos apestalmenois, kai tethaumakōs tēn diathesin, dein ǭēthēn tēs tōn Ekklēsiōn eirēnēs katamēnysai ton tropon; hekasta te, hopōs gegone, dieipein. Ho eusebestatos kai philochristos basileus, tēn hyper tōn hagiōn Ekklēsiōn phrontida pleistēn hosēn kai anankaian poioumenos, ou phorētēn hēgeito tēn toutōn dichonoian. Metapempsamenos toinyn ton eulabestaton kai theosebestaton episkopon tēs hagias Kōnstantinoupolitōn Ekklēsias Maximianon, kai heterous de pleistous tōn autothi kateilēmmenōn, tina dē tro pon ek mesou men genoit' an tōn Ekklēsiōn hē diaphora, keklēsontai de pros eirēnēn hoi tōn theiōn hierourgoi mystēriōn, dieskepteto. Hoi de ephaskon hōs ouk an heterōs genoito touto pote, oud᾽ an eis homopsychian elthoien tēn pros allēlous hoi peri hōn ho logos, mē proanateilantos autois, kai hoionei proeiskekomismenou tou syndesmou tēs homopsychias kai homopistias; ephaskon te hoti ton tēs theosebeias empleon episkopon Iōannēn, ton ᾿Antiocheias, anathematisai dei ta Nestoriou dogmata, kai engraphōs homologēsai tēn kathairesin autou. Kai, to ge ēchon eis lypas idias, ho tēs ᾿Alexandreias episkopos amnē - monēsei te dia tēn agapēn, kai par᾿ ouden hēgēsetai to hybristhai kata tēn Ephesiōn; kaitoi pancha-lepon te kai dysoiston on. Synainesantos toinyn kai hēsthentos agan epi toutois tou eusebestatou basi- ba leōs, apestalē auto touto katorthōsōn ho kyrios mou, ho thaumasiōtatos tribounos kai notarios ᾿Aristolaos. Epeidē de tois kata tēn eǭan to basilikon ephanisthē thespisma, kai hōs meta gnōmēs gegonos tōn heurethentōn episkopōn kata tēn megalēn Kōnstantinoupolin, ouk oid᾽ ho ti skopēsantes, synēchthēsan men pros ton hosiōtaton kai theosebestaton tēs Berrhoieōn episkopon ᾿Akakion, grapsai te pros me pareskeuasan hoti ton tēs symbaseōs tropon, ētoi ton tēs eirēnēs tōn hagiōn Ekklēsiōn, ouch heterōs genesthai prosēkei, ei mē kata to autois dokoun. Ēn de dē ara touto phortikon, kai bary to aitēma. Ēthelon gar, argēsai men sympanta ta par' emou ) graphenta en te epistolais, kai tomois, kai bibliois, monę̄ de ekeinę̄ synthesthai tę̄ en Nikaią para tōn hagiōn hēmōn Paterōn oristheisę̄ pistei. Egō de pros tauta gegrapha hoti Tę̄ men ekthesei tēs pisteōs, ste tę̄ horistheisę̄ para tōn haagiōn Paterōn kata tēn Nikaeōn polin, hepometha pantes, ouden to parapan tōn en autę̄ keimenōn parasaleuontes 8. echei gar panta orthōs, kai alēptōs; kai to perier gon eti met' ekeinēn, ouk asphales. "A de gegraphamen orthōs kata tōn tou Nestoriou dysphēmiōn, oudeis hēmas anapeisei logos 4, hōs ouk eu gegonasin, eipein; chrēnai de mallon autous, kata ge to doxan kai tǭ eusebestatǭ kai philochristǭ basilei, kai autę̄ de tę̄ hagią synodǭ, tę̄ kata tēn Ephesiōn polin synagēgermenę̄, poiēsai : men apokērykton ton tę̄ tou Sōtēros doxę̄ memachēmenon, anathematisai de kai tas anosious autou dysphēmias, homologēsai te tēn kathairesin autou, kai synainesai tę̄ cheirotonią tou hosiōtatou kai theosebestatou episkopou Maximianou. Toutōn toinyn autois tōn grammatōn apos dothentōn, pepomphasin eis tēn ᾿Alexandreian ton eulabestaton kai theophilestaton episkopon Paulon tēs Emēsēnōn; pros hon pleistoi men hosoi, kai makroi gegonasi logoi peri tōn kata tēn Ephesiōn anomōs ho kai ou kathēkontōs eirēmenōn te kai pe; pragmenōn. Epeidē de toutōn amnēmonēsantas, tōn anankaioterōn echesthai mallon echrēn spouda - smatōn, ērōtōn, ei epikomizetai grammata tou theosebestatou episkopou Iōannou; eita emoi proechomisen epistolēn, ha men echrēn echein, ouk echousan, hypagoreutheisan de mallon, ou kath' hon edei tropon; paroxysmou gar, ou paraklēseōs, eiche dynamin. Kai tautēn ou prosēkamēn; kaitoi ge deon, tais apologiais tēn emēn katagoēteusai lypēn, tēn epi ge tois phthasasi, kai par᾿ autōn gegonosi kata tēn Ephesiōn; kai euaphormōs ephaskon paroxynthēnai kat' emou, dia toi ton zēlon ton hyper tōn hierōn dogmatōn. All᾽ ēkouon, hoti oute ho zēlos autous kekinēken ho theios, oute tōn tēs alētheias dogmatōn hypermachomenoi, synetattonto kat᾿ emou, alla tais anthrōpōn eixantes kolakeiais, kai tas tōn ischyontōn to tēnikade philias eph᾽ heautous harpazontes. Homōs tou theosebestatou Paulou episkopou phaskontos, hetoimōs echein, anathematizein tas Nestoriou dysphēmias, kai homologein autou tēn kathairesin engraphōs, kai touto drąn hyper pantōn, kai hōs ek prosōpou pantōn tōn kata tēn ᾿Anatolēn theosebestatōn episkopōn, antenēnegmai k, legōn ton par' autou prokomizomenon chartēn peri toutou, arkesein autǭ monǭ pros to chrēnai tychein tēs para pantōn hēmōn koinōnias. Diebebaioumēn de, hoti pantōs te kai pantē engraphon homologian peri toutōn ekthesthai prosēkei ton eulabestaton kai theosebestaton tēs ᾿Antiocheōn episkopon Iōannēn. O dē kai gegone; kai pepautai to mesolaboun, kai anaphoitąn allēlōn anapeithon tas Ekklēsias. ᾿All᾽ ēn oudamothen amphibolon, hoti tōn Nestoriou dysphēmiōn tous hypaspistas katatēxein emelle tōn hagiōn Ekklēsiōn hē eirēnē. Kai moi dokousi toiouton ti pathein, hopoion ti symbainein ethos tois nēchesthai men ouk eidysi, neōs 1 ge mēn adokētōs apolisthēsasin. Hoi epeidan katapnigōntai, podas te kai cheiras hōde kakeise diarrhiptountes ataktōs, tou paratychontos haplōs epidrattontai, philopsychountes hoi deilaioi. Ē ouk alēthes eipein, hōs tethorybēntai lian, ekpesontes, kai memonōmenoi, kai exō gegonotes tōn Ekklēsiōn, hōs enomizon esesthai pros epikourian autois? Hē ouk aschallousi, kai touto ou phorētōs, apopēdōntas autōn tous hēpatēmenous horōntes, kai loipon ananēphontas eis alētheian tous tais par᾿ autōn bebēlois kainophōniais hoionei pōs ekmemethysmenous? Kaitoi phaiē tis an autois, kai lian epi kairou, to dia tēs tou prophētou phōnēs; « Synachthēte, kai syndethēte, to ethnos to apaideuton, pro tou genesthai hymas hōsei anthos paraporeuomenon. » Dia ti gar gegonasin allotriōn emetōn parasitoi, ouk aischynontai de tois heterou borborois tas heautōn kardias katamiainontes ? « Hoi kōphoi, akousate, kai hoi typhloi, anablepsate idein. Phronēsate peri tou Kyriou alēthē; kai en haplotēti kardias zētēsate auton. Poia gar chreia polyplokōn hymin heurematōn kai logōn diestrammenōn? ti tēn ep᾿ euthy periybrizon tes tribon, kampylas poieite tas heautōn trochias? « Neōsate heautois neōmata, kai mē speirete ep' akanthais. » ᾿Alyontes gar, hōs ephēn, epi tę̄ eirēnę̄ tōn hagiōn Ekklēsiōn, tous mē anaschomenous ta isa phronein autois, kakourgotata diasyrousi; kai katagoreuousi pikrōs tēs apologias tōn hagiōn episkopōn, tōn apo tēs heǭas phēmi; eita periel kontes autēn pros to heautois hēdy te kai philon, kai noountes ouk orthōs, ouk apądontōs genesthai phasi tais Nestoriou kenophōniais Synkatapsegousi de kai hēmas hōs hois ēdē gegraphamen, pephronēkotas ta enantia. Manthanō de, hoti kakeino phasin hoti pisteōs ekthesin, ētoi symbolon kainon, artiōs katedexametha, tacha pou to archaion ekeino, kai septon atimasantes. Kai « ho men mōros mōra lalēsei; kai hē kardia autou mataia noēsei. » Plēn ekeino phamen; ou pisteōs ekthesin exę̄tēntai par' hēmōn tines, ēgoun ē kainotomētheisan par' heterōn katedexametha. Apochrē gar hēmin hē theopneustos Graphē, kai tōn hagiōn Paterōn hē nēpsis, kai to pros panotioun tōn echontōn orthōs ektetorneumenon tēs pisteōs symbolon. Epeidē de ēsan hoi kata tēn ᾿Anatolēn hosiōtatoi episkopoi dichonoēsantes pros hēmas kata tēn tōn Ephesiōn, kai gegonasi pōs en hypopsią tou kai enalōnai brochois tōn Nestoriou dysphēmiōn, tautę̄ toi, kai mala emphronōs, hōs apallattontes heautous tēs epi toutois aitias, kai tous tēs amōmētou pisteōs herastas plērophorein spoudazontes, hoti tēs ekeinou bdelyrias amoirein egnōkasi, pepoiēntai tēn apologian; kai to chrēma esti logou te pantos kai –mōmou makran. Ara gar ei kai ho autos Nestorios kat' ekeino kairou, kath' hon autǭ proeteineto para pantōn hēmōn to chrēnai katapsēphisasthai tōn heautou dogmatōn, kai anthelesthai tēn alētheian, engraphon epoiēsato tēn epi toutois homologian, kai auton an tis ephē pisteōs hēmin kainotomēsai symbolon? T toinyn dialoidorountai matēn ekthesin symbolou, kainēn onomazontes tēn synainesin tōn kata tēn Phoinikēn theosebestatōn episkopōn, hēn pepoiēntai chrēsimōs te kai anankaiōs, apologoumenoi te kai therapeuontes tous oiēthentas, hoti tais Nestoriou acholouthousi kainophōniais Hē men gar hagia kai hoikoumenikē synodos, hē kata tēn Ephesiōn polin syneilegmenē, proenoēsen anankaiōs tou mē dein, tais Ekklēsiais tou Theou pisteōs ekthesin heteran eiskrinesthai para ge tēn ousan; hēn hoi trismakarioi Pateres, en hagiǭ Pneumati lalountes, hōrisanto. Hoi ge mēn hapax, ouk oid᾽ hopōs, pros autēn dicho. noēsantes, gegonotes de kai en hypopsiais tou mē orthōs helesthai phronein, mēte mēn tois apostolikois te kai euangelikois epesthai dogmasin, ara siōpōntes, apēllagēsan an tēs epi toutǭ dyskleias, ē mallon apologoumenoi, kai tēs enousēs autois doxēs tēn dynamin emphanizontes? Kaitoi gegraphen ho thespesios mathētēs; « Hetoimoi aei pros apologian panti tǭ aitounti hymas logon peri tēs en hymin elpidos. » Ho de 4 touto dran hę̄rēmenos, kainourgei men ouden, all᾽ oude pisteōs ekthesin horatai kainotomōn; enargē de mallon kathistēsi tois eromenois auton, hēn an echoi pistin peri Christou. Epythomēn de pros toutois, hoti tais tōn theosebestatōn episkopōn homopsychiais ou metriōs epistygnazontes hoi tēs alētheias echthroi, anō te kai katō diakykōsi ta panta, kai tois anosiois heautōn heurēmasi symbēnai phasi tēs par᾿ autōn gegenēmenēs homologias tēn dynamin; hēn epi tę̄ orthę̄ pepoiēntai pistei, kainotomountes men, hōs ephēn, ēgoun prosepagontes tois palai diōrismenois, to sympan ouden, hepomenoi de mallon tois tōn hagiōn Paterōn anepiplēktois dogmasin. Hina de pseudoepountas elenchōmen, phere, paragagōmen eis meson tas Nestoriou - phlyarias, kai tas toutōn phōnas. Ekdeixei gar e ōde, kai ouch heterōs, to alēthes hē basanos. Oukoun Nestorios men anairōn eis hapan heurisketai tou monogenous Huiou tou Theou tēn kata sarka gennēsin; ou gar toi tetechthai phēsin auton ek gynaikos, kata tas Graphas. Ephē gar houtō; To proelthein ton Theon ek tēs Christotokou Parthenou, para tēs theias edidachthēn Graphēs; to de gennēthēnai Theon ex autēs, oudamou edidachthēn. En heterą de palin exēgēsei; Oudamou toinyn hē theia Graphē Theon ek tēs Christotokou Parthenou legei gegennēsthai, alla Christon Iēsoun, Huion, kai Kyrion. Hoti de tauta legōn, eis huious dyo merizei ton hena, kai heteron men idikōs einai phēsin Huion, kai Christon, kai Kyrion, ton ek ) Theou Patros gennēthenta Logon, heteron de palin ana meros te kai idikōs Huion, kai Christon, kai Kyrion, ton ek tēs hagias Parthenou, pōs an endoiaseie tis, auto dē touto saphōs mononouchi boōntos ekeinou? Hoi de Theotokon onomazousi tēn hagian Parthenon, hena te einai phasin Huion, kai Christon, kai Kyrion, teleion ; en theotēti, teleion en anthrōpotēti, hate dē kai epsychōmenēs autou tēs sarkos psychę̄ noerą. Hoti gar ouch heteron phasin einai Huion ton ek Theou Patros Logon, heteron de palin ton ek tēs hagias Paothenou, katha katakolouthousi kenophōniais. Nestoriǭ dokei, hena de mallon, kai ton auton, saphes pragmatōn eis henōsin adiaspaston. Ou gar toi, an genoito, kai mala rhądiōs, dia ge tōn ephexēs. Prosepagousi gar, tis an eiē, sēmainontes; hoti teleios, hōs Theos, teleios de kai hōs anthrōpos; ton pro aiōnōn men ek tou Patros gennēthenta, kata tēn theotēta, ep᾿ eschatōn de tōn hēmerōn di᾽ hēmas, kai dia tēn hēmeteran sōtērian, ek Marias tēs hagias Parthenou, kata tēn anthrōpotēta; homoousion tǭ Patri ton auton kata tēn theotēta, kai homoousion hēmin kata tēn anthrōpotēta. Oukoun ēkista men ei, dyo diairousi ton hena Huion, kai Christon, kai Kyrion Iēsoun; ton auton de einai phasi ton pro aiōnōn, kai en eschatois, dēlon de, hoti ton ᾿ ek Theou Patros, hōs Theon, kai ek gynaikos kata sarka, hōs anthrōpon. Pōs gar an nooito pros hēmas homoousios einai kata tēn anthrōpotēta, kaitoi gennētheis ek Patros kata ge, phēmi, tēn theotēta, ei mē nooito kai legoito Theos te homou kai anthrōpos ho autos? ᾿All' ouch hōde taut᾽ echein Nestoriǭ dokei ; tetraptai de mallon ho skopos autǭ pros pan tounantion. Ephē goun, ep᾿ ekklēsias exēgoumenos ; Dia touto kai Christos ho Theos Logos onomazetai, epeidēper echei tēn synapheian tēn pros ton Christon diēnekē. Kai palin; Asynchyton toinyn tēn tōn physeōn tērōmen synapheian; homologōmen ton en anthrōpǭ Theon; sebōmen ton tę̄ theią synapheią tǭ pantokratori Theǭ symproskynoumenon anthrōpon. Horas oun hoson echei to apēches ho logos autǭ? Dyssebeias gar tēs anōtatō memestōtai. Theon men ; idikōs × onomazesthai phēsi ton tou Theou Logon, echein de tēn synapheian tēn pros ton Christon diēnekē. Ar' oun ou dyo Christous enargestata legei? Ouk anthrōpon Theǭ symproskynoumenon sebein, ouk oid᾽ hopōs, homologei? Taut᾽ ouk adelpha tois par᾽ ekeinōn horatai? Ouk antexagousan echei pros allēla tōn ennoiōn tēn dynamin ? Ho men gar dyo phēsin enargōs, hoi de Christon hena, kai Huion, kai Theon, kai Kyrion homologousi proskynein, ton auton ek Patros kata tēn theotēta, kai ek tēs hagias Parthenou kata tēn anthrōpotēta. Dyo men gar physeōn henōsin genesthai phamen; plēn hena Christon, kai hena Huion, kai hena Kyrion homologoumen saphōs. Gegone gar sarx ho Logos, kata tas Graphas kai symbasin oikonomikēn, kai aporrhēton, alēthōs peprachthai phamen anomoiōn kata tinas tōn archaioterōn hairetikōn, ex idias labonta physeōs, tout᾽ esti, tēs theïkēs, heautǭ kataskeuasai to sōma ton tou Theou Logon hyponoēsomen; hepomenoi de pantachē tais theopneustois Graphais, ek tēs hagias Parthenou labein auton tēn sarka, diabebaioumetha. Tautę̄ toi ta, ex hōn estin ho heis kai monos Huios, kai Kyrios Iēsous Christos, hōs en ennoiais dechomenoi, dyo men physeis hēnōsthai phamen, meta de ge tēn henōsin, hōs anę̄rēmenēs ēdē tēs eis dyo diatomēs, mian einai pisteuomen tēn tou Huiou physin, hōs henos, plēn enanthrōpēsantos, kai sesarchōmenou. Ei de dē legoito sarkōthēnai, kai enanthrōpēsai theos hōn ho Logos, dierrhiphthō pou makran tropēs hypopsia (memenēke gar hoper ēn), homologeisthō de pros hēmōn kai asynchytos pantelōs hē henōsis. Alla gar isōs phaien an hoi di᾽ enantias; Idou dē saphōs hoi tēs orthēs pisteōs tēn homologian poioumenoi, dyo men onomazousi physeis, dię̄rēsthai de tas tōn theēgorōn phōnas diateinontai, kata ge tēn diaphoran autōn. Eita pōs ouk enantia tauta tois sois? Oude gar anechę̄ prosōpois dysin, ēgoun hypostasesi, tas phōnas dianemein. ᾿All', ō beltistoi, phaiēn an, gegraphamen en tois kephalaiois; Ei tis prosōpois dysin, ēgoun hypostasesi, dianemei tas phōnas, kai tas men, hōs anthrōpǭ, para ton ek Theou Logon idikōs nooumenǭ, prosaptei, tas de, hōs theoprepeis, monǭ tǭ ek Theou Patros Logǭ, houtos estō katakritos. Phōnōn de diaphoras kat' oudena tropon anę̄rēkamen; ei kai apoblēton pepoiēmetha to merizein autas, hōs Huiǭ katamonas, tǭ ek Patros Logǭ, kai, hōs anthrōpǭ katamonas palin Huiǭ nooumenǭ, tǭ ek gynaikos. Mia gar homologoumenōs hē tou Logou physis; ismen de, hoti sesarkōtai te kai enēnthrōpēse, kathaper ēdē proeipon. Ton de tropon, hon esarkōthē te kai enēnthrōpēsen, ei periergazoito tis, katathrēseien an ton ek Theou Theon Logon doulou te labonta morphēn, kai en homoiōmati anthrōpōn genomenon, katha gegraptai. Kai kat᾿ auto dē touto kai monon noētheiē an hē tōn physeōn, ēgoun hypostaseōn, diaphora ; ou ;; ou gar pou tauton en poiotēti physikę̄ theotēs kai anthrōpotēs. Epei pōs kekenōtai Theos ōn ho Logos, katheis heauton en meiōsei, tout᾽ estin, en tois kath' hēmas? Hotan toinyn ho tēs sarkōseōs polypragmonētai tropos, dyo ta allēlois aporrhētōs te kai asynchytōs synēnegmena kath᾿ henōsin, horą dē pantōs ho anthrōpinos nous, henōthenta ge mēn, diistēsin oudamōs; all᾽ hena ton ex amphoin, kai Theon, kai Uion, kai Christon, kai Kyrion einai te kai ; pisteuei, kai ararotōs eisdechetai Heterą de pantelōs para tautēn hē Nestoriou kakodoxia. Hypokrinetai men gar homologein, hoti kai esarkōthē, kai enēnthrōpēse Theos ōn ho Logos, tēn de ge tou sesarkōsthai dynamin ouk eidōs, dyo men onomazei physeis, apodiairei ho de allēlōn autas, Theon idią titheis, kai homoiōs anthrōpon ana meros, synaphthenta Theǭ schetikōs, kata monēn tēn isotimian, ēgoun, authentian. Ephē gar houtōs; Achōristos tou phainomenou Theos ; dia touto tou mē chōrizomenou tēn timēn ou chōrizō; chōrizō tas physeis; all' enō tēn proskynēsin. Hoi de ge kata tēn ᾿Antiocheian adelphoi, ta men ex hōn noeitai Christos, hōs en psilais kai monais ennoiais dechomenoi, physeōn men eirēkasi diaphoran ( hoti mē tauton, hōs ephēn, en poiotēti phyde theoprepeis. - einai, kai. sikę̄ theotēs kai anthrōpotēs), hena ge mēn Huion, kai Christon, kai Kyrion, kai hōs henos ontos alēthōs, hen autou kai to prosōpon einai phasin; merizousi de kat᾿ oudena tropon ta hēnōmena. Oute mēn physikēn paradechontai tēn diairesin, katha phronein edoxe tǭ tōn athliōn heurematōn eisēgētę̄; diaireisthai de monas diateinontai tas epi tǭ Kyriǭ phōnas prepein te phasin autas, ou tas men, hōs Huiǭ katamonas tǭ ek Theou Patros Logǭ, tas de, kai hōs heterǭ palin niǭ, tǭ ek gynaikos; alla tas men tę̄ theotēti autou, tas de palin tę̄ anthrōpotēti autou. Theos gar estin ho autos kai anthrōpos. Einai de phasi kai heteras koinopoiētheisas tropon tina, kai hoion ep᾿ amphō blepousas, theotēta kai anthrōpotēta legō. Hoion dē ti phēmi. Hai men gar eisi tōn phōnōn hoti malista theoprepeis; hai de houtō palin anthrōpoprepeis; hai de hoti malista mesēn tina taxin epechousin, emphanizousai ton Huion Theon onta kai anthrōpon, homou te kai en tautǭ. Hotan men gar tǭ Philippǭ legę̄; « Tos outon chronon meth' hymōn eimi, kai ouk egnōkas me, Philippe? Ou ; pisteueis, hoti egō en tǭ Patri, kai ho Patēr en emoi estin? Ho heōrakōs eme, heōrake ton Patera. Egō kai ho Patēr hen esmen; ho theoprepestatēn einai diabebaioumetha tēn phōnēn. Hotan de tois Ioudaiōn epiplēttę̄ dēmois, ekeino legōn; Ei tekna tou Abraam ēte, ta erga tou ᾿Abraam epoieite an; nyn de zēteite me apokteinai, anthrōpon hos tēn alētheian hymin lelalēka ; touto ᾿Abraam ouk epoiēsen; ; anthrōpoprepōs eirēsthai toiauta pha"?» O genōn mou kata sarka; hoitines eisin Israēlitai, men. Plēn tou henos Huiou tas theoprepeis, kai men toi tas anthrōpinas. Theos gar ōn gegonen anthrōpos, ou to einai Theos apheis; en proslēpsei de mallon sarkos kai haimatos gegonōs. Epeidē de heis estin Huios, kai Theos, kai Kyrios, hen autou kai prosōpon einai phamen, hēmeis te kakeinoi. Mesas de einai phōnas ekeinas diabebaioumetha; hoion hotan ho makarios Paulos graphę̄; « Iēsous Christos chthes, kai sēmeron, ho autos kai eis tous aiōnas; ; kai palin ; « Eiper eisi theoi kai kyrioi polloi en te tǭ ouranǭ kai en tę̄ gę̄ 4; all᾽ hēmin heis Theos ho ho Patēr, ex hou ta panta, kai hēmeis ex autou; kai heis Kyrios Iēsous Christos, di' hou ta panta, kai hēmeis di᾿ autou; ; kai palin; « Ēuchomēn gar autos egō, anathema einai apo tou Christou hyper tōn adelphōn mou, tōn sygōn estin hē huiothesia, kai hē nomothesia, kai hē diathēkē, kai doxa; hōn hoi pateres, kai ex hōn to kata sarka Christos, ho ōn epi pantōn Theos eulogētos eis tous aiōnas. Amēn. » Idou gar, idou, Christon Iēsoun onomasas, chthes, kai sēmeron ton auton einai phēsi, kai eis tous aiōnas, kai di᾿ autou genesthai ta panta; kai ton kata sarka ex Ioudaiōn, epi pantōn onomazei Theon; kai mēn kai eulogēton einai phēsin eis tous aiōnas. me, Philippe. Ou. ; epi tēs gēs Mē toinyn dielę̄s en toutois e tas epi tǭ Kyriǭ phōnas; echousi gar en tautǭ to theoprepes kai to anthrōpinon; epharmoson de mallon autas, hōs heni, tǭ Huiǭ, tout᾽ estin, tǭ Theǭ Logǭ sesarkōmenǭ. Eteron toinyn esti to diairein tas physeis, kai touto meta tēn henōsin, kai kata monēn isotimian synēphthai legein anthrōpon Theǭ, kai homoiōs heteron to phōnōn eidenai diaphoran. Pou toigaroun tais Nestoriou kainophōniais 8 ta ekeinōn syntrechei? Ei gar kai tisi dokei tōn lexeōn hē synthēkē, kai tōn noēmatōn hē prophora hō, tēs ischnēs agan akribeias apolimpanesthai, thaumaston ouden; dysekphōnēta gar ta toiade lian. Tautę̄ toi kai ho thespesios Paulos ezētei para Theou logon en anoixei tou stomatos autou. Hoti gar ou merizousin eis dyo ton hena Iēsoun Christon, chrēnai legontes epharmozesthai tas phōnas, tę̄ men theotēti autou tas theoprepeis, tę̄ de anthrōpotēti palin autou tas anthrōpinas, pōs ouch hapasin enarges? Diabebaiountai gar, hōs ephēn, hoti autos ho ek Theou Patros Logos, gennētheis pro aiōnōn, kai en eschatois kairois engennēthē kata sarka ek tēs hagias Parthenou. Prosepagousi de hoti, dia tēn aphraston kai asynchyton henōsin, kai Theotokon einai pisteuousi tēn hagian Parthenon; kai hena Huion kai Christon kai Kyrion homologousi saphōs. ᾿Apithanon de pantelōs to, kai hena legein, kai diatemnein eis dyo ton hena, nomizein autous. Ou gar hi an eis touto proēlthon apoplēxias, hōs parabatas heautous synistanein, ha katelysan orthōs, oikodomountes aboulōs. Ei gar tais Nestoriou sympherontai doxais, pōs autas anathematizousin, hōs bebēlous kai mysaras? Oimai de dein kai tas aitias eipein, di᾽ as eis touto proēlthon ischnophōnias ⅰ. Epeidē gar hoi tēs ᾿Areiou dyssebeias hypaspistai, tēs alētheias tēn dynamin anosiōs; ekkapēleuontes, ton ek Theou phasi Logon genesthai men anthrōpon, plēn apsychǭ proschrēsasthai sōmati (prattousi de touto philokakourgōs, hina tas anthrōpinas phōnas autǭ prosnemontes, hōs en meiosin onta tēs tou Patros hyperochēs tois par᾿ autōn planōmenois epideiknyōsin, heterophya te auton einai legōsi), tautę̄ toi dediotes hoi ek tēs ᾿Anatolēs, mē ara pōs hē tou Theou Logou katasmikrynoito doxa te kai physis, apo ge tōn anthrōpinōs eirēmenōn dia tēn meta sarkos oikonomian, diorizousi tas phōnas, ouk eis dyo temnontes, hōs ephēn, ton hena Huion kai Kyrion, alla tas men tę̄ theotēti autou prosnemontes, tas de tę̄ anthrōpotēti palin tę̄ autou; plēn tas apasas heni. Epythomēn de, hoti gegraphe tisi tōn epitēdeiōn ho eulabestatos kai theosebestatos Iōannēs episkopos, hōsanei emou saphōs didaxantos, kai lamprą tę̄ phōnę̄, homologein men tōn physeōn to diaphoron, diairein de tas phōnas katallēlōs tais physesi; kai ep᾿ autǭ dē toutǭ skandali zontai tines. Ēn oun anankaion, kai pros ge touto hēmas eipein. Ouk ēgnoēken hē sē teleiotēs, hoti tēs Apolinariou doxēs ton mōmon tōn emōn katacheontes epistolōn, psēthēsan hoti kai apsychon einai phēmi to hagion sōma Christou; kai hoti krasis ē synchysis, ē phyrmos, ē metabolē tou Theou Logou gegonen eis tēn sarka, ēgoun 1 tēs sarkos metaphoitēsis eis physin theotētos, hōs mēden eti sōzesthai katharōs, mēte mēn einai ho estin. Ōēthēsan de pros toutǭ kai tais Areiou me sympheresthai dysphēmiais, dia toi to mē ethelein diaphoran eidenai phōnōn, kai tas men einai legein theoprepeis, tas de anthrōpinas, kai prepou - sas mallon tę̄ oikonomią tę̄ meta sarkos. Egō de, hoti tōn toioutōn apēllagmai, martyrēseien an eterois hē sē teleiotēs. Plēn edei skandalistheisin apologēsasthai. Tautę̄ toi gegrapha pros tēn theosebeian autou, hōs oute pephronēka pote ta ᾿Areiou, kai ᾿Apolinariou, oute mēn metapepoiēsthai ton tou Theou Logon eis sarka phēmi, all᾽ oude eis physin theotētos metaphynai ē tēn sarka, dia to atrepton einai kai analloiōton ton tou Theou Logon; anephikton de kai to heteron; oute mēn anę̄rēka pote phōnōn diaphoras ; all᾽ oida ton Kyrion theoprepōs te kai anthrōpinōs hama dialegomenon; epeiper estin en tautǭ Theos kai anthrōpos. Oukoun auto dē touto katasēmēnai thelōn, gegraphen hoti edidaxen homologein ē tōn physeōn to diaphoron, kai diairein tas phōnas katallēlōs tais physesin. Hai de toiautai dialexeis ekai men ouk eisin, exephōnēthēsan de par᾽ autou. Kakeino de oimai tois eirēmenois prosepenenkein anankaion °. ᾿Aphiketo gar pros me ho theosebestatos episkopos Paulos tēs Emisēnōn; eita logou kekinēmenou peri tēs orthēs kai amōmētou pisteōs, diepynthaneto mou, kai mala espoudasmenōs, ei synainō tois R grapheisi para tou tēs aoidimou mnēmēs, kai trismakariou Patros hēmōn ᾿Athanasiou pros Epiktēton episkopon tēs Korinthiōn. Egō de ephēn hoti, ei sōzetai par' hymin ou nenotheumenon to gramma, parapepoiētai gar tōn en autǭ polla para tōn tēs alētheias echthrōn, synainesaimi an Ē pantē te kai pantōs. Ho de pros touto ephasken echein men kai autos tēn epistolēn, boulesthai de kai ek tōn par᾿ hēmin antigraphōn plērophorēthēnai, kai mathein, poteron pote ta autōn biblia parepoiēthē, ē mē. Kai dē kai labōn antigrapha palaia, kai hois epephereto symbalōn, hēuriske tauta nenotheumena - kai proetrepsen ek tōn par᾿ hēmin bibliōn isa poiēsai, pempsai te tę̄ Antiocheōn Ekklēsią; ho dē kai gegone. Kai touto estin, ho gegraphen ho eulabestatos kai theophilestatos episkopos Iōannēs tǭ Karēnpsa peri emou; hoti exetheto ta peri tēs enanthrōpēseōs, synyphanas hēmin kai tēn patrōan paradosin, mikrou kai ex anthrōpōn, hin᾿ houtōs eipō, genesthai kindyneuousan G. Ean de perikomizōsi; tines epistolēn, hōs grapheisan para tou eulabestatou presbyterou tēs Rhōmaiōn Ekklēsias Philippou, hōsanei tou hosiōtatou episkopou Xystou chalepēnantos epi tę̄ Nestoriou kathairesei, kai arēxantos ; autǭ, mē pisteuetō touto hē sē hosiotēs. Symphōna gar tę̄ hagią synodǭ gegraphe, kai panta ebebaiōse ta par' autēs prachthenta, kai estin homophrōn ē hēmin. Ei de dē kai hōs par᾿ emou grapheisa parakomizoito pros tinōn epistolē, hōs metanoountos eph᾿ hois peprachamen kata tēn Ephesiōn polin, gelasthō kai touto. Esmen gar dia tēn tou Sōtēros charin en kalǭ phrenos, kai tou eikotos ouk ekpephorēmetha logismou. Proseipe tēn para soi adelphotēta; se hē syn hēmin en Kyriǭ prosagoreuei.
To my lord, beloved brother and fellow minister Acacius, Cyril: greeting in the Lord.
Greeting one another is a sweet and admirable thing for brothers, worth every word to those who are truly sound of mind; and I say that those of one faith and one soul should hasten to do it unceasingly, when nothing stands in the way or checks the warm desire and eagerness for it. But sometimes, against our will, either the length of the distance between us or the scarcity of letter-carriers begrudges it. When the occasion offers the chance to greet one another, one should count it a pleasant find and leap gladly at what is so much desired. Being greatly delighted, then, by what your Perfection sent, and admiring your disposition, I thought I should make known the manner of the churches' peace and recount everything as it happened.
The most pious and Christ-loving emperor, taking the greatest and most necessary care for the holy churches, considered their discord intolerable. So he summoned the most reverent and God-fearing bishop of the holy church of Constantinople, Maximian, and very many others who were staying there, and considered in what way the difference among the churches might be removed and the ministers of the divine mysteries called to peace. They said that this could never come about otherwise, nor could the parties concerned come to unanimity with one another, unless the bond of unanimity and of one faith first dawned on them and was, as it were, brought in first; and they said that John, bishop of Antioch, full of piety as he is, must anathematize the doctrines of Nestorius and confess his deposition in writing; and that the bishop of Alexandria, as far as his own griefs were concerned, would forget them for love's sake and count as nothing the insults at Ephesus, grievous and hard to bear though they were. The most pious emperor agreed and was greatly pleased with this, and my lord the most admirable tribune and notary Aristolaus was sent to accomplish this very thing.
But when the imperial decree was made known to those in the East, and as having been issued with the consent of the bishops present in great Constantinople, they, with what aim I do not know, gathered with the most holy and God-fearing bishop of Beroea, Acacius, and arranged for him to write to me that the manner of the agreement, that is, of the peace of the holy churches, must come about in no other way than as they saw fit. And this demand was burdensome and heavy. For they wanted everything I had written, in letters, treatises, and books, to be made void, and that we should agree only to the faith defined at Nicaea by our holy fathers. I wrote in reply: “We all follow the exposition of the faith defined by the holy fathers at the city of Nicaea, disturbing nothing at all of what it contains; for it is all right and irreproachable, and further curiosity after it is not safe. But what we have rightly written against the blasphemies of Nestorius no argument will persuade us to say was not well done. Rather, they must, as was decided by the most pious and Christ-loving emperor and by the holy synod gathered at the city of Ephesus itself, disown the one who has fought against the glory of the Saviour, anathematize his unholy blasphemies, confess his deposition, and agree to the ordination of the most holy and God-fearing bishop Maximian.”
When this letter had been delivered to them, they sent to Alexandria the most reverent and God-beloved bishop Paul of Emesa. Very many and long discussions took place with him about what was said and done at Ephesus unlawfully and improperly. But since we ought to forget these things and hold rather to more necessary concerns, I asked whether he brought a letter from the most God-fearing bishop John. He then presented me with a letter that did not contain what it should have, but rather had been dictated not in the proper manner, for it had the force of provocation, not of entreaty. I did not accept it, though it ought to have soothed with apologies my grief over what they had done before at Ephesus. They said that they had been provoked against me with good reason, because of their zeal for the sacred doctrines. But I heard that it was neither divine zeal that moved them nor defence of the doctrines of truth that ranged them against me, but that they had yielded to men's flatteries and were snatching for themselves the friendship of those who were powerful at that time. Nevertheless, when the most God-fearing bishop Paul said he was ready to anathematize the blasphemies of Nestorius and to confess his deposition in writing, and to do this on behalf of all and as in the person of all the most God-fearing bishops of the East, I objected, saying that the document he offered on this matter would suffice for him alone to obtain communion from all of us; and I insisted that the most reverent and God-fearing bishop of Antioch, John, must by all means and in every way set out a written confession about these things. This has indeed been done; what stood between us has ceased, and the churches have been persuaded to return to one another.
But there was no doubt at all that the peace of the holy churches would waste away the defenders of Nestorius's blasphemies. And they seem to me to have suffered something like what usually happens to those who cannot swim but have unexpectedly slipped off a ship. When they are drowning, they throw their feet and hands about in disorder and grab at whatever comes to hand, the wretches, clinging to life. Or is it not true to say that they are greatly troubled, having fallen away, left alone, and outside the churches which they thought would be their support? Are they not intolerably vexed, seeing those they deceived springing away from them, and those who had been, as it were, made drunk by their profane novelties of speech now sobering up to the truth? Yet one might say to them, quite seasonably, the words of the prophet: “Gather yourselves together and be bound together, you undisciplined nation, before you become like a flower that passes away.” For why have they become parasites of other men's vomit, and are not ashamed to defile their own hearts with another's filth? “Hear, you deaf, and look up to see, you blind.” “Think of the Lord truthfully, and seek him in simplicity of heart.” What need have you of tangled inventions and perverse words? Why do you insult the straight road and make your paths crooked? “Break up your fallow ground, and do not sow among thorns.”
For, being distraught, as I said, at the peace of the holy churches, they malign most maliciously those who would not think as they do. They denounce bitterly the defence made by the holy bishops, I mean those of the East; then, dragging it to what is pleasant and dear to them, and understanding it wrongly, they say it is not out of tune with the empty talk of Nestorius. And they blame us too, as having thought the opposite of what we had already written. I learn that they also say that we have just now accepted an exposition of faith, that is, a new symbol, perhaps having dishonoured that ancient and venerable one. “The fool will speak folly, and his heart will think vain things.” But we say this: we have not demanded an exposition of faith from anyone, nor have we accepted one newly devised by others. For the divinely inspired Scripture suffices us, and the sobriety of the holy fathers, and the symbol of faith, finely turned to express everything that is right. But since the most holy bishops of the East had disagreed with us at Ephesus, and had in some way come under suspicion of being caught in the nooses of Nestorius's blasphemies, they therefore very wisely, freeing themselves from the charge on this account and eager to assure the lovers of the blameless faith that they had resolved to have no part in his abomination, made their defence; and the thing is far from any reproach. For if Nestorius himself, at the time when all of us urged him to condemn his own doctrines and choose the truth instead, had made a written confession about these matters, would anyone have said that he had devised a new symbol of faith for us? Why, then, do they vainly revile as an exposition of a symbol, calling it new, the assent of the most God-fearing bishops of Phoenicia, which they made usefully and necessarily, defending themselves and reassuring those who thought they followed the novelties of speech of Nestorius?
The holy and ecumenical synod gathered at the city of Ephesus provided, necessarily, that no other exposition of faith should be introduced into the churches of God besides the existing one, which the thrice-blessed fathers, speaking in the Holy Spirit, defined. But those who once, I know not how, disagreed with it, and came under suspicion of not having chosen to think rightly or to follow the apostolic and evangelical doctrines, would they have freed themselves from the disgrace of this by keeping silent, or rather by making a defence and showing the force of the belief that is in them? Yet the divine disciple wrote, “Always be ready to make a defence to anyone who asks you for a reason for the hope that is in you.” Whoever chooses to do this innovates nothing, nor is he seen to devise a new exposition of faith; rather, he makes plain to those who ask him what faith he has concerning Christ.
I have also learned that the enemies of the truth, more than moderately gloomy at the unanimity of the most God-fearing bishops, are stirring everything up and down and saying that the force of the confession they made agrees with their own unholy inventions; the confession which they made about the right faith, innovating nothing, as I said, and adding nothing at all to what was defined long ago, but rather following the irreproachable doctrines of the holy fathers. To refute these liars, come, let us bring Nestorius's prattle and his very words into the open. For examination will show the truth in this way and no other. Nestorius is found abolishing altogether the birth according to the flesh of the only-begotten Son of God; for he says that he was not born of a woman according to the Scriptures. He said this: “That God came forth from the Virgin Mother of Christ I have been taught by divine Scripture; that God was born of her I have nowhere been taught.” And again in another exposition: “Nowhere, then, does divine Scripture say that God was born of the Virgin Mother of Christ, but Jesus Christ, Son, and Lord.” That by saying this he divides the one into two sons, and says that one is specially Son, Christ, and Lord, the Word begotten of God the Father, and another again, separately and specially, Son, Christ, and Lord, the one from the holy Virgin, who could doubt, when he all but cries this out plainly?
But they name the holy Virgin Mother of God and say that there is one Son, Christ, and Lord, perfect in Godhead and perfect in manhood, since his flesh was animated with an intelligent soul. That they do not say, as Nestorius thinks, that the Word from God the Father is one Son and the one from the holy Virgin another, but rather one and the same, would be very easily clear from what follows. For they add, indicating who he is, that he is perfect as God and also perfect as man: “begotten before the ages from the Father according to the Godhead, and in the last days, for us and for our salvation, from Mary the holy Virgin according to the manhood; the same one consubstantial with the Father according to the Godhead and consubstantial with us according to the manhood.” So they by no means divide the one Son and Christ and Lord Jesus into two; they say that the same one is before the ages and in the last times, clearly meaning that he is from God the Father as God, and from a woman according to the flesh as man. For how could he be understood to be consubstantial with us according to the manhood, though begotten of the Father, I mean according to the Godhead, unless the same one were understood and said to be God and man at once?
But Nestorius does not think so; his aim has rather turned to the exact opposite. He said, at least, expounding in church: “For this reason God the Word is also named Christ, because he has continual conjunction with Christ.” And again: “Let us, then, keep the conjunction of the natures unconfused; let us confess the God in man; let us revere the man who is worshipped together with almighty God by the divine conjunction.” Do you see how discordant his language is? It is full of the utmost impiety. He says that the Word of God is specially named God, but has continual conjunction with Christ. Is he not then most plainly speaking of two Christs? Does he not confess that he reveres, I know not how, a man worshipped together with God? Are these things seen to be akin to what those men say? Do they not have opposing force of meaning? He plainly says two; they confess that they worship one Christ, and Son, and God, and Lord, the same one from the Father according to the Godhead and from the holy Virgin according to the manhood.
For we say that a union of two natures took place, yet we plainly confess one Christ, one Son, and one Lord. For the Word became flesh, according to the Scriptures; and we say that a dispensational and ineffable coming together of unlike realities into an unbreakable union has truly taken place. For we shall not suppose, as some of the older heretics did, that the Word of God, taking from his own nature, that is, the divine, made the body for himself; but, following the divinely inspired Scriptures everywhere, we affirm that he took the flesh from the holy Virgin. Therefore, receiving as in our thoughts the elements of which the one and only Son and Lord Jesus Christ is, we say that two natures were united; but after the union, the division into two being now removed, we believe that the nature of the Son is one, as of one, but made man and incarnate. And if God the Word is said to have been made flesh and to have become man, let all suspicion of change be cast far away (for he remained what he was), and let the union be confessed by us as wholly unconfused.
But perhaps our opponents will say: “See, those who make confession of the right faith plainly name two natures, and insist that the sayings of the theologians are divided according to their difference. How then are these things not contrary to yours? For you do not allow the sayings to be distributed to two persons or hypostases.” But, my good friends, I would say, we wrote in the chapters: “If anyone distributes the sayings to two persons or hypostases, and attaches some, as to a man, to one understood specially apart from the Word from God, and others, as befitting God, to the Word from God the Father alone, let him be condemned.” We have in no way abolished the differences of the sayings, even though we have rejected dividing them up as to a Son by himself, the Word from the Father, and again as to a Son understood by himself as a man, the one from the woman. For the nature of the Word is, as all agree, one; but we know that it has been made flesh and become man, as I have already said. If anyone inquires into the manner in which he was made flesh and became man, he will see that God the Word from God took the form of a servant and came to be in the likeness of men, as it is written. And in this respect alone could the difference of the natures, or hypostases, be understood; for Godhead and manhood are not the same in natural quality. Otherwise how was the Word, being God, emptied, letting himself down into lowliness, that is, into our condition? When, then, the manner of the incarnation is examined, the human mind certainly sees two things brought together ineffably and unconfusedly into union; but it in no way separates them once united, but believes and firmly accepts that the one from both is one God and Son and Christ and Lord.
Quite different from this is the false doctrine of Nestorius. He pretends to confess that the Word, being God, was made flesh and became man; but, not knowing the force of having been made flesh, he names two natures and divides them from each other, setting God apart and likewise man separately, joined to God by relation, only by equality of honour, that is, of authority. For he said this: “God is inseparable from the one who appears; therefore I do not separate the honour of the one who is not separated. I separate the natures, but I unite the worship.” But the brothers at Antioch, receiving as in bare and mere thoughts the elements from which Christ is understood, have spoken of a difference of natures (because, as I said, Godhead and manhood are not the same in natural quality), yet they say that there is one Son, and Christ, and Lord, and, since he is truly one, that his person too is one; and they in no way divide what has been united. Nor do they accept a natural division, as the introducer of those wretched inventions saw fit to hold; they insist only that the sayings about the Lord are divided, and they say that these befit, not some the Word from God the Father as a Son by himself and others another son from the woman, but some his Godhead and others again his manhood. For the same one is God and man. And they say that there are other sayings made common in a way, and looking, as it were, to both, I mean Godhead and manhood.
I mean something like this. Some of the sayings are especially befitting God, others likewise befitting man, while others hold, as it were, a middle place, showing the Son to be God and man at once and in the same. When he says to Philip, “Have I been with you so long, and you do not know me, Philip? Do you not believe that I am in the Father and the Father is in me? Whoever has seen me has seen the Father. I and the Father are one,” we affirm the saying to be most befitting God. When he rebukes the crowds of the Jews, saying, “If you were children of Abraham, you would do the works of Abraham; but now you seek to kill me, a man who has told you the truth; this Abraham did not do,” we say such things are spoken in a manner befitting man. Yet the sayings befitting God and the human ones alike belong to the one Son. For being God he became man, not letting go of being God, but rather having come to be in the assumption of flesh and blood. And since he is one Son, and God, and Lord, we say, both we and they, that his person too is one. We affirm those sayings to be middle ones, as when the blessed Paul writes, “Jesus Christ is the same yesterday and today and for ever”; and again, “For although there are many gods and many lords in heaven and on earth, yet for us there 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”; and again, “For I myself could wish to be accursed from Christ for my brothers, my kinsmen according to the flesh, who are Israelites, to whom belong the adoption, the giving of the law, the covenant, and the glory; whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever. Amen.” See, see: having named Christ Jesus, he says that the same one is yesterday and today and for ever, and that all things came to be through him; and he names the one who is from the Jews according to the flesh God over all, and says that he is blessed for ever. Do not, then, divide the sayings about the Lord in these passages; for they hold together in the same thing what befits God and what is human. Rather, fit them to one, to the Son, that is, to God the Word made flesh.
It is one thing, then, to divide the natures, and that after the union, and to say that a man was joined to God by equality of honour alone; and quite another to know the difference of the sayings. Where, then, do their views run together with Nestorius's novelties? Even if to some the arrangement of the words and the expression of the thoughts seem to fall short of the finest precision, it is no wonder; for such things are very hard to put into words. For this reason the divine Paul too asked God for utterance in the opening of his mouth. That they do not divide the one Jesus Christ into two by saying the sayings must be fitted, those befitting God to his Godhead and the human ones to his manhood, how is this not plain to all? For they affirm, as I said, that the very Word from God the Father, begotten before the ages, was also born in the last times according to the flesh of the holy Virgin. And they add that, because of the inexpressible and unconfused union, they believe the holy Virgin to be Mother of God; and they plainly confess one Son and Christ and Lord. It is wholly implausible to think that they both say one and cut the one into two. For they would not have come to such madness as to make themselves transgressors by rashly building up again what they rightly tore down. For if they agree with Nestorius's opinions, how do they anathematize them as profane and foul?
I think I should also state the reasons why they have come to such subtlety of expression. Since the defenders of Arius's impiety, unholily adulterating the force of the truth, say that the Word from God became man but made use of a soulless body (and they do this with evil intent, so that by assigning the human sayings to him they may show those they lead astray that he is lower than the Father's supremacy, and may say that he is of another nature), for this reason those from the East, fearing that the glory and nature of God the Word might be diminished by what was said in a human manner because of the dispensation with the flesh, distinguish the sayings: not cutting the one Son and Lord into two, as I said, but assigning some to his Godhead and others to his manhood; yet all to one.
I have learned that the most reverent and God-fearing bishop John has written to some of his friends as though I had taught clearly and in so many words to confess the difference of the natures and to divide the sayings in correspondence with the natures; and some are scandalized at this very thing. It was necessary, then, for us to say something about this too. Your Perfection is not unaware that, pouring on my letters the blame of Apollinarius's opinion, they thought that I say the holy body of Christ is soulless, and that a mixing, confusion, blending, or change of God the Word into the flesh took place, or a passing of the flesh into the nature of Godhead, so that nothing any longer remains pure, nor is what it is. Besides this they thought that I agree with the blasphemies of Arius, because I would not acknowledge a difference of sayings and say that some befit God and others are human and rather befit the dispensation with the flesh. That I am free of such things your Perfection could bear witness to others. Yet it was necessary to make a defence for those who were scandalized. So I wrote to his Reverence that I have never thought the views of Arius and Apollinarius, nor do I say that the Word of God was changed into flesh, nor that the flesh was transformed into the nature of Godhead, because the Word of God is unchangeable and unalterable, and the other is impossible; nor have I ever abolished the differences of the sayings, but I know that the Lord speaks both in a manner befitting God and in a human manner, since he is God and man in the same. Wishing to indicate this very thing, he wrote that I taught to confess the difference of the natures and to divide the sayings correspondingly to the natures. Such expressions are not mine, but were uttered by him.
I think it necessary to add this too to what has been said. The most God-fearing bishop Paul of Emesa came to me; then, when discussion had begun about the right and blameless faith, he asked me very earnestly whether I agree with what was written by our father of celebrated memory, the thrice-blessed Athanasius, to Epictetus, bishop of Corinth. I said: “If the letter is preserved with you unadulterated (for many things in it have been falsified by the enemies of the truth), I would agree with it altogether and in every respect.” He replied that he himself had the letter but wished also to be assured from our copies and to learn whether their books had been falsified or not. And taking old copies and comparing them with the ones he brought, he found theirs adulterated, and he urged that copies be made from our books and sent to the church of Antioch; which was done. And this is what the most reverent and God-beloved bishop John wrote about me to Carenus: that I had set out the doctrine of the incarnation, weaving in for us also the fathers' tradition, which had all but been in danger, so to speak, of disappearing from among men.
If some are circulating a letter supposedly written by the most reverent presbyter of the church of the Romans, Philip, as though the most holy bishop Xystus were angry at the deposition of Nestorius and had come to his help, let your Holiness not believe it. For he has written in agreement with the holy synod, has confirmed all that it did, and is of one mind with us. And if some are also passing round a letter as written by me, as though I repented of what we did at the city of Ephesus, let this too be laughed at. For by the Saviour's grace we are of sound mind and have not been carried away from reasonable thinking. Greet the brotherhood with you. The brotherhood with us greets you in the Lord.
Chapter 41
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Ἴσον ἐπιστολῆς γραφείσης παρὰ τοῦ αὐτοῦ πρὸς τὸν ᾿Ακάκιον ἐπίσκοπον, περὶ τοῦ ἀποπομπαίου. Τοῖς παρὰ τῆς σῆς ὁσιότητος ἀρτίως ἀπεσταλμέ νοις - ἐντυχών, ἤσθην ἄγαν· μονονουχὶ καὶ περιφυεὶς - ἡσπαζόμην. Γνώμης γὰρ εἰς τοῦτο προῆλθον, ὡς τάχα που μηδὲ ἀπεῖναι δοκεῖν· αἱ γὰρ τῶν γνησίων προσρήσεις ἱκαναὶ τοιαύτην ἐμποιῆσαι διάθεσιν. Τὰ ἐμὰ μὲν ἐν τούτοις · πέπεισμαι δὲ ὅτι καὶ τὰ τῆς σῆς θεοσεβείας οὐχ ἑτεροτρόπως ἔχει. Ἐπειδὴ δὲ μηνύσαι κατηξίωσας, ὡς χρὴ παρ᾿ ἐμοῦ γενέσθαι τινὰς λόγους περὶ τοῦ ἀποπομπαίου, δι' ὧν ἔσται καταφανὲς τὸ ἐπ᾿ αὐτῷ μυστήριον, ἀναγκαίως ἐκεῖνό φημι, τῆς σῆς ἀγχινοίας ἀποχρώντως ἐχούσης τὸ εὐμαθὲς, καὶ τῶν ἱερῶν Γραμμάτων εὐφυᾶ, καὶ οὐκ ἀθαύμαστον ἐπιστήμην, περιττὸν μὲν ἴσως τὸ λέγεσθαί τι παρ' ἑτέρου περὶ τῶν ζητουμένων. Ἐπειδὴ δὲ τὸ λυποῦν οὐδὲν καὶ τὰ εἰς νοῦν ἐόντα καὶ τὸν ἐμὸν ν εἰπεῖν, γεγράφαμεν · οὐ γὰρ ἦν ἀνήνασθαι τὸ ἐπιταχθέν · εἰ δὲ δὴ τῆς εἰς λῆξιν ἀκριβείας βραχύ πως ἀφαμαρτεῖν ἡμᾶς συμβαίνει, συγγνώμων ἔσο. Τὰ γάρ τοι δυσπρόσιτα τῶν θεωρημάτων δυσχερή πρὸς διασάφησιν, καὶ οὐ ῥᾳδίαν ἑλεῖν τὴν κατάληψιν ἔχει. Πλὴν ἐλπίδος ἐσμὲν οὐ μακρὰν, ὡς διὰ τῶν τῆς σῆς θεοσεβείας εὐχῶν, καὶ πρός γε τοῦτο ἡμᾶς κατευθυνεῖ Χριστὸς, ὁ ἀποκαλύπτων βαθέα ἐκ σκότους, καὶ σοφῶν τυφλοὺς, καὶ ῥῆμα διδοὺς, ὡς λόγος. Γέγραπται τοίνυν ἐν τῷ Λευιτικῷ περὶ τοῦ ἀποπομπαίου· « Καὶ λήψεται τοὺς δύο χιμάρους, καὶ στήσει αὐτοὺς ἔναντι Κυρίου παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου· καὶ ἐπιθήσει ᾿Ααρὼν ἐπὶ τοὺς δύο χιμάρους κλήρους, κλῆρον ἕνα τῷ Κυρίῳ, καὶ κλῆρον ἕνα τῷ ἀποπομπαίῳ· καὶ προσάξει ᾿Ααρὼν τὸν χίμαρον, ἐφ᾽ ἂν ἐπῆλθεν ὁ κλῆρος ἐπ᾿ αὐτὸν τῷ Κυρίῳ, καὶ προσοίσει περὶ ἁμαρτίας · καὶ τὸν χίμαρον, ἐφ᾿ ὃν᾿ ἐπῆλθεν ἐπ᾿ αὐτὸν ὁ κλῆρος τοῦ ἀποπομπαίου, στήσει αὐτὸν ζῶντα ἔναντι Κυρίου τοῦ ἐξιλάσκεσθαι · ἐπ᾿ αὐτοῦ· ὥστε ἀποστείλαι αὐτὸν εἰς τὴν ἀποπομπήν. ᾿Αφήσει αὐτὸν εἰς τὴν ἔρημον. Καὶ μεθ᾽ ἕτερα· « Καὶ σφάξει τὸν χίμαρον τὸν περὶ τῆς ἁμαρτίας, τὸν παρὰ · τοῦ λαοῦ, ἔναντι Κυρίου - καὶ εἰσοίσει τοῦ αἵματος αὐτοῦ ἐσώτερον τοῦ καταπετάσματος· καὶ ποιήσει τὸ αἷμα αὐτοῦ, ὃν τρόπον ἐποίησε τὸ αἷμα τοῦ μόσχου · καὶ ῥανεῖ τὸ αἷμα αὐτοῦ ἐπὶ τὸ ἱλαστήριον κατὰ πρόσωπον τοῦ ἱλαστηνὲς, τὸν μὲν ἕνα τῶν χιμάρων, ἤτοι τῶν τράγων, τῷ ρίου, καὶ ἐξιλάσεται τὸ ἅγιον ἀπὸ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ἰσραὴλ, καὶ ἀπὸ τῶν ἀδικημάτων αὐτῶν ἐπὶ πασῶν τῶν ἁμαρτιῶν. Καὶ οὕτω ποιήσει τῇ σκηνῇ τοῦ μαρτυρίου, τῇ ἐκτισμένῃ ἐν αὐτοῖς ἐν μέσῳ τῆς ἀκαθαρσίας αὐτῶν. » Καὶ ταῦτα μὲν περὶ τοῦ σφαζομένου χιμάρου, καὶ ἁγιάζοντος τῷ αἴματι τὴν ἁγίαν σκηνήν. Περὶ δέ γε τοῦ ζῶντος καὶ ἀφιεμένου πάλιν ὧδέ φησὶ· « Καὶ προσάξει τὸν χίμαρον τὸν ζῶντα, καὶ ἐπιθήσει ᾿Ααρὼν τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος, καὶ ἐξαγορεύσει ἐπ᾿ αὐτοῦ πάσας τὰς ἀνομίας τῶν υἱῶν Ἰσραὴλ, καὶ πάσας τὰς ἀδικίας αὐτῶν, καὶ πάσας τὰς ἁμαρτίας αὐτῶν· καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος, καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον· καὶ λήψεται ὁ χίμαρος ἐφ' ἑαυτῷ τὰς ἀδικίας αὐτῶν εἰς τὴν ἄβατον · καὶ ἐξαποστελεῖ τὸν χίμαρον εἰς τὴν ἔρημον. » Πᾶσα μὲν οὖν Γραφή θεόπνευστος, καὶ ὠφέλιμος. Ὁ γὰρ ἂν φθέγξηται Θεὸς, τοῦτο δὴ πάντως ἐστὶ καὶ σωτήριον. Καὶ τοῖς μὲν οὖσιν οἷοις τε συνιδεῖν τῆς ἀληθείας τὴν δύναμιν, τὸ ταύτης κάλλος ὑπαντᾷ, φωτὸς δίκην ἐναστράπτον τῷ νῷ τοῦ κατὰ Χριστὸν μυστηρίου τὴν γνῶσιν· τοῖς γε μὴν οὐκ ἔχουσιν εὖ βεβηκότα τὸν νοῦν, ἀλλ᾽ οἷον ἔτι σκάζοντά τε καὶ νηπιάζοντα τούτοις εἶεν ἂν καὶ τὰ ἐξαίρετα τῶν θεωρημάτων ὑπὸ μῶμον ἔσθ᾽ ὅτε καὶ γραφήν. Καὶ ταῦτά φημι, τοῖς παρὰ τῆς σῆς θεοσεβείας γραφεῖσιν οὐκ ἀβασανίστως ἐντυχών. Ωήθησαν γὰρ ἴσως τῶν αὐτόθι τι ἐπὶ πάντων ἐκνεμηθῆναι Θεῷ πρὸς καθιέρωσιν καὶ θυσίαν· τὸν γε μὴν ἕτερον ἀποπομπαίῳ τινὶ καὶ πονηρῷ καὶ ἀκαθάρτῳ δαίμονι πεμφθῆναι κατὰ τὴν ἔρημον· καὶ τοῦτο διὰ χειρὸς ἱερᾶς, καὶ ἐκ νομικου θεσπίσματος. Αὐτόθεν μὲν οὖν τὸ χρῆμά ἐστιν εὔηθές τε καὶ καταγέλαστον. Φαίη δ᾽ ἄν τις τοῖς οὕτω ταῦτα ἔχειν ὑπειληφόσι · Καί τοι πῶς οὐκ ἔδει μᾶλλον ἐκεῖνο περινοεῖν; Ὁ γάρ τοι τῶν ὅλων δημιουργός, ὁ καὶ παντὸς ἐπέκεινα, καὶ νοῦ, καὶ λόγου, καὶ μόνος ὧν φύσει Θεὸς καὶ Κύριος, πῶς ἂν ἡνέσχετο κοινωνὸν ὥσπερ τινὰ τῆς αὐτοῦ ὁ βασιλείας καὶ δόξης τὸν ἀποστάτην εἰσδέξασθαι Σατανᾶν; καί τοι λέγοντος ἀκηκόαμεν ἐναργῶς δι᾽ ἑνὸς τῶν ἁγίων προφητῶν· « Τὴν δόξαν μου ἑτέρῳ οὐ δώσω. » Εἰ δὲ αὐτῷ καὶ μόνῳ τὸ χρῆναι καθιεροῦν, ἃ ἂν βούλοιτό τις, ὁ διὰ τοῦ πανσόφου Μωϋσέως προστέταχε νόμος, εἶτα αὐτὸς ὁ λαλήσας τὸν νόμον κατεχρησμώδησε δεῖν καὶ πνεύμασι πονηροῖς τὴν αὐτῷ, καὶ μόνῳ, πρεπωδεστάτην ἀπονέμεσθαι δόξαν, πῶς οὐχὶ τοῖς ἰδίοις ἀντιτάξεται λόγοις; Ὁ γὰρ ἀπέφησε δρᾶν, τοῦτο γενέσθαι προστέταχεν. ᾿Αλλ᾿ ἔστι τῶν ἄγαν ἐκτοπωτάτων τὸ οἴεσθαι μὲν ἀλογεῖν τῆς ὀφειλομένης αὐτῷ τιμῆς τε καὶ δόξης τὸν τῶν ὅλων κατεξουσιάζοντα Θεὸν, ἀνάψαι δὲ καὶ ἑτέροις ἐθέλειν αὐτὴν, καί τοι σαφῶς λέγοντα διὰ Μωϋσέως· « Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις . καὶ, Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. » Διὰ τοῦτο καὶ ὁ θεσπέσιος Μωϋσῆς ταῖς ἄνωθεν καὶ παρὰ Θεοῦ ψήφοις εὖ μάλα συμπράττεται ε, καὶ δὴ καί φησι τοῖς ἐξ αἴματος Ἰσραήλ· « Καὶ ταῦτα τὰ προστάγματα, καὶ τὰ κρίματα, ἃ φυλάξεσθε ποιεῖν ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεὸς τῶν πατέρων ἡμῶν δίδωσιν ὑμῖν ἐν κλήρῳ πάσας τὰς ἡμέρας, ἃς ὑμεῖς ζῆτε ἐπὶ τῆς γῆς. ᾿Απωλείᾳ ἀπολεῖτε πάντας τοὺς τόπους, ἐν οἷς ἐλάτρευσαν ἐκεῖ τὰ ἔθνη τοῖς θεοῖς αὐτῶν, οὓς ὑμεῖς κληρονομεῖτε αὐτοὺς, ἐπὶ τῶν ὀρέων τῶν ὑψηλῶν, καὶ ἐπὶ τῶν θινῶν, καὶ ὑποκάτω δένδρου δασέος. Κατασκάψετε τοὺς βωμοὺς αὐτῶν, καὶ συντρίψετε τὰς στήλας αὐτῶν. Καὶ ἄλση αὐτῶν ἐκκόψετε, καὶ τὰ γλυπτὰ τῶν θεῶν αὐτῶν κατακαύσετε πυρὶ, καὶ ἀπολεῖτε τὸ ὄνομα αὐτῶν ἐκ τοῦ τόπου ἐκείνου. » Εἶτα πῶς ἦν εἰκὸς, τὸν ἐξ ἀπάτης Ἑλληνικῆς πρὸς τὸ τῆς ἀληθείας μεθορμίζεσθαι φῶς διὰ Μωϋσέως προστάττοντα, καὶ εἰδώλοις ὁμοῦ τὰ τεμένη καταπιμπρᾶν, καὶ ἀναβοθρεύειν βωμοὺς, ἄλση τε ἐκκόπτειν, ὡς μηδὲν τῆς ἐκείνων βδελυρίας ἀπομεῖναι λείψανον, μερίζεσθαι πρὸς αὐτὰ τὴν δόξαν· καθάπερ ἤδη προείπον, καὶ εἰς τοῦτο γνώμης ἐλθεῖν, ὥστε καὶ αὐτοὺς τοὺς ἐκνεμηθέντας αὐτῷ πρὸς ἱερουργίαν, θύειν αὐτοῖς ἐπιτάξαι, ἀφιέντας εἰς τὴν ἔρημον τὸν ἕτερον τῶν χιμάρων; Καί τοι μοσχοποιήσαντος μὲν ἐν τῇ ἐρήμῳ τοῦ Ἰσραὴλ κατῃτιᾶτο σφόδρα, τῷ θεσπεσίῳ λέγων Μωσῇ · « Βάδιζε, κατάβηθι τὸ τάχος ἐντεῦθεν· ἡνόμησε γὰρ ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου· ἐποίησαν ἑαυτοῖς εἴδωλον. » Καὶ μὴν καὶ τοῖς τελεσθεῖσιν τῷ Βεελφεγὼρ, ὅτι -· ταῖς Μωαδιτῶν συνεπλέκοντο γυναιξὶ, ταῖς τῶν σωμάτων ὥραις σεσαγηνευμένοι 1 πρὸς ἀπόστασιν, πικρὰν ἐπαρτήσας ὁρᾶται δίκην· ἀπολώλασι γὰρ οὐκ ὀλίγοι τὸν ἀριθμὸν ταύτης ἕνεκα τῆς αἰτίας. Γένοιτο δ᾽ ἂν οὐ μικρὰ κατὰ τῆς θείας τε καὶ ἀκαταψέκτου βουλῆς κατάῤῥησις, εἱ πεπτώκασι μὲν, καὶ ἀπώλοντό τινες θεοῖς ἑτέροις προσκυνήσαντες, αὐτός γε μὴν ὁ τοῖς ἀποστάταις ἐπιμηνίσας θεὸς γερῶν ἀξιοῦσθαι, καὶ θυσιῶν προστέταχε πονηράν, καὶ ἀντικειμένην δύναμιν, ἣν ἀποπομπαῖον ὠνομάσθαι, φαῖεν ἂν ἴσως τινὲς, τὴν τῶν ἱερῶν Γραμμάτων δύναμιν τοῖς εἰς νοῦν ἔσω κεκρυμμένοις οὐχ ὁρῶντες ὄμμασιν. Ἡμεῖς δὲ τοῖς θείοις θεσπίσμασιν ἐπαφιέντες τὸν νοῦν, οὐκ ἀτημελῆ καὶ ῥᾴθυμον, ἀκριβῆ δὲ μᾶλλον, καὶ καθ᾿ ὅσον οἷόν τε φιλογρήγορον, τῆς ἀληθείας τὸ ἀξιάγαστον κάλλος φιλοθηρεῖν εὖ μάλα σπουδάσομεν. Καὶ δὴ καὶ φαμεν, ὡς ὁ τῶν ὅλων Θεὸς ἐπ᾿ ἀνατροπῇ τῆς πολυθέου πλάνης, καὶ ἐπὶ φωτισμῷ τῶν ἐν σκότῳ, καταχρησμῳδήσας τὸν νόμον τοῖς πάλαι διὰ Μωσέως, ἠνέσχετο ἂν οὐδαμῶς, ὁδὸς γενέσθαι, καὶ θύρα, μᾶλλον δὲ καὶ διδάσκαλος τοῦ χρῆναι τιμᾶν τοὺς ἀκαθάρτους δαίμονας. Πολυπραγμονοῦντες δὲ τὰ ἐν ταῖς θεοπνεύστοις Γραφαῖς, κεκρυμμένην 8 εὑρήσομεν τὴν ἀλήθειαν. Πρέποι δ᾽ ἂν ταῖς τοῦ νό- Μωϋσέως πρόσωπον ἀπαλλάττοντες, γυμνὴν ἴδωμεν μου σκιαῖς ἐνορῶντας εἰπεῖν τὸ δι᾽ ἑνὸς τῶν ἁγίων προφητῶν ὀρθῶς εἰρημένον· « Τίς σοφὸς, καὶ συνήσει ταῦτα; ἢ συνετὸς, καὶ ἐπιγνώσεται αὐτά;» – «Σκιὰν γὰρ ὁ νόμος ἔχει τῶν μελλόντων ἀγαθῶν, καὶ οὐκ αὐτὴν τὴν εἰκόνα τῶν πράγμάτων, » ὡς γέγραπται· πλὴν ὠδίνουσιν αἱ σκιαὶ τὴν ἀλήθειαν, εἰ καὶ αὐτὸ οὐ πάντως ἡ εἰσὶ τὸ ἀληθές. Διὰ τοῦτο καὶ ὁ θεσπέσιος Μωϋσῆς κάλυμμα ἐτίθη ἐπὶ τὸ πρόσωπον αὐτοῦ ἱ, προελάλει ἱ τε οὕτω τοῖς υἱοῖς Ἰσραήλ, μονονουχί δι' αὐτοῦ κεκραγὼς τοῦ πράγματος· ὅτι τῶν δι᾿ αὐτοῦ θεσπισμάτων τὸ κάλλος κατίδοι τις ἂν, οὐκ ἔν γε τοῖς ἔξω φανεῖσι τύποις, ἀλλ᾽ ἐν τοῖς ἔσω κεκρυμμένοις θεωρήμασι. Φέρε δὴ οὖν περιελόντες τοῦ νόμου τὸ κατασκίασμα, καὶ τῶν ἔξωθεν ἐπιβλημάτων τὸ τὴν ἀλήθειαν. Δύο μὲν γὰρ χιμάρους προσκομισθῆναι προστέταχε, καὶ δύο γράφεσθαι κλήρους ἐπ᾿ αὐτοῖς· ὡς τὸν μὲν ἕνα τῶν χιμάρων ὀνομασθῆναι κύριον, τὸν γε μὴν ἕτερον ἀποπομπαῖον. Οὐκοῦν ὀνόματα τοῖς χιμάροις, κύριός τε καὶ ἀποπομπαῖος. Σημαίνε ται δὲ δι᾽ ἀμφοῖν ὁ εἷς καὶ μόνος Υἱὸς, καὶ Κύριος Ἰησοῦς Χριστός. Καὶ τίνα τρόπον, ἐροῦμεν ὡς ἔνι, τῇ τῶν θεωρημάτων ἀκριβείᾳ προσβάλλοντες 1. Αΐξ τοίνυν, ἢ τράγος, ἤγουν ἔριφος, ἦν ὑπὲρ ἁμαρτίας τὸ θῦμα κατά γε τῷ νόμῳ δοκοῦν· προβάτῳ μὲν γὰρ ἀφομοιοῖ τὸν δίκαιον πλεισταχοῦ ἡ θεό πνευστος Γραφὴ, αἰγὶ δὲ τὸν φιλαμαρτήμονα. Και διὰ ποίαν αἰτίαν; Πλήρης μὲν γὰρ ὁ δίκαιος αύχη μάτων τῶν εἰς ἀρετὴν· ἔγκαρπος δὲ διὰ τοῦτο νοοῖτ᾽ ἂν εἰκότως· ἐριοφορεῖ δὲ τὸ πρόβατον· ταύτῃ τοι καὶ μάλ᾽ εἰκότως προβάτῳ παρεικάζεται. Γυμνὴν δὲ, καὶ ἄκαρπον, καὶ ἀγαθοεργίας ἁπάτης ἐρήμην τὴν τοῦ πλημμελοῦντος ψυχὴν κατίδοι τις ἄν. Αϊξ οὖν ἄρα τύπος αὐτῆς· ἄπρακτον δὲ τὸ ζῶον καὶ τῆς τοῦ προβάτου τιμῆς κατόπιν ἔρχεται. Διὰ τοῦτο καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· « Ὅταν καθίσῃ, φησὶν, ὁ Υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καὶ στήσῃ τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. » Καὶ τοῖς μὲν ἐκ δεξιῶν, ἅτε δὴ τοὺς τῆς δικαιοσύνης ἔχουσι καρποὺς τὴν ἡτοιμασμένην αὐτοῖς ἀποκαθίστησι βασιλείαν, τοῖς δὲ ἐξ εὐωνύμων πῦρ, καὶ κόλασιν, καὶ τὰς τῷ διαβόλῳ πρεπούσας ἐποίσει ποινάς. Ἐσφάζετο τοίνυν ὑπὲρ ἁμαρτίας ἔριφος· καὶ τοῦτο μαθήσῃ, τοῦ νόμου λέγοντος ἐναργῶς· « Ἐὰν δὲ ὁ ἄρχων ἁμάρτῃ, καὶ ποιήσῃ μίαν ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου τοῦ Θεοῦ αὐτοῦ, ἢ οὐ ποιηθήσεται ἀκουσίως, καὶ ἁμάρτῃ, καὶ πλημμελήσῃ, καὶ γνωσθῇ αὐτῷ ἡ ἁμαρτία, ἣν ἥμαρτεν ἐν αὐτῇ, καὶ προσοίσει τὸ δῶρον αὐτοῦ χίμαρον ἐξ αἰγῶν, ἄῤῥεν, ἄμωμον. » Ἔφη δέ που καὶ αὐτὸς ὁ ἐπὶ πάντων Θεὸς περὶ η τῶν ἱερᾶσθαι λαχόντων κατὰ τὸν νόμον· « Ἁμαρτίας λαοῦ μου φάγονται» τουτέστι τὰ ὑπὲρ ἁμαρτιῶν θύματα. Μερὶς γὰρ καὶ κλῆρος τοῖς ἱερεῦσι κάρπωμα Κυρίου ", κατὰ τὸ γεγραμμένον. Γέγονε τοίνυν σφάγιον ὁ Χριστὸς ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, κατὰ τὰς Γραφάς· ταύτης τε ἕνεκα τῆς αἰτίας ἁμαρτίαν αὐτὸν ὠνομάσθαι φαμέν. Γράφει γοῦν ὁ πάνσοφος Παῦλος ὅτι, « Τὸν μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ὁ Θεὸς καὶ Πατήρ δηλονότι. Οὐ γάρ τοί φο φαμεν ἁμαρτωλὸν γενέσθαι Χριστόν· μὴ γένοιτο· ἀλλ᾿ ὄντα δίκαιον, μᾶλλον δὲ αὐτόχρημα δικαιοσύνην, οὐ γὰρ οἶδε πλημμελεῖν, σφάγιον ἐποίησεν ὁ Πατὴρ ὑπὲρ τῶν τοῦ κόσμου πλημμελημάτων. «Καὶ ἐν τοῖς ἀνόμοις ἐλογίσθη, » ψῆφον ὑπομείνας τὴν τοῖς ἀνόμοις πρεπωδετάτην. Καὶ πιστώσεται λέγων ὁ θεσπέσιος προφήτης ( Ἡσαΐας ὅτι, « Πάντες ὡς πρόβατα ἐπλανήθημεν, ἕκαστος τῇ ὁδῷ αὐτοῦ ἐπλανήθη· καὶ Κύριος παρἐδωκεν αὐτὸν ταῖς ἀνομίαις ἡμῶν· καὶ αὐτὸς ὑπὲρ ἡμῶν ὀδυνᾶται · καὶ τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. » Γράφει δὲ καὶ ὁ πάνσοφος Πέτρος· « Ὅτι τὰς ἁμαρτίας ἡμῶν ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον. Οὐκοῦν ἐπεκρέματο μὲν τοῖς ἐπὶ τῆς γῆς ὁ κλῆρος, τὸ ο χρῆναι παθεῖν τὸν θάνατον, διά τε τὴν ἐν Ἀδὰμ παράβασιν, καὶ τὴν ἐξ ἐκείνου μέχρις ἡμῶν τυραννήσασαν ἁμαρτίαν. ᾿Αλλ᾿ ὁ ἐκ Θεοῦ Πατρὸς Λόγος, ὁ πολὺς εἰς ἡμερότητα, καὶ φιλανθρωπίαν, γέγονε σάρξ, τουτέστιν ἄνθρωπος, σύμμορφός τε ἡμῖν τοῖς ὑφ᾽ ἁμαρτίαν, καὶ τὸν ἡμῶν ὑπέστη κλῆρον. Ὡς γὰρ ὁ πανάριστος γράφει Παῦλος· ριτι Θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου, » καὶ τῆς ἁπάντων ζωῆς ἀντάλλαγμα τὴν ἑαυτοῦ ψυχὴν ἐποιήσατο· εἷς ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ πάντες Θεῷ ζήσωμεν Ρ, ἁγιαζόμενοί τε καὶ ζωοποιούμενοι διὰ τοῦ αἵματος αὐτοῦ, « δικαιούμενοί τε δωρεάν τῇ παρ᾿ αὐτοῦ χάριτι. » Ὡς γάρ φησιν ὁ μακάριος εὐαγγελιστὴς Ἰωάννης· « Τὸ αἷμα Ἰησοῦ Χριστοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. » Ὄνομα δὴ οὖν τῷ σφαζομένῳ χιμάρῳ κύριος· καὶ κληρωτὴν ἐδέχετο τὴν σφαγήν· ἅγιόν τε θῦμα, καὶ ἱερὸν ἦν εἰς τύπον Χριστοῦ, οὐ δι' ἑαυτὸν ἀποθνήσκοντος, ἀλλ᾽ ὑπὲρ ἡμῶν, ὡς ἔφην, καὶ ἁγιάζοντος τὴν Ἐκκλησίαν τῷ ἰδίῳ αἰματι. « Σφάξει γὰρ τὸν χίμαρον, φησὶν, τὸν περὶ τῆς ἁμαρτίας, τὸν περὶ τοῦ λαοῦ, ἔναντι Κυρίου· καὶ εἰσοίσει τοῦ αἵματος αὐτοῦ ἐσώτερον τοῦ καταπετάσματος, καὶ ῥανεῖ τὸ αἷμα αὐτοῦ ἐπὶ τὸ ἱλαστήριον, κατὰ πρόσωπον τοῦ ἱλαστηρίου, καὶ ἐξιλάσεται τὸ ἅγιον ἀπὸ τῶν ἀκαθαρσιῶν τῶν υἱῶν Ἰσραὴλ, καὶ ἀπὸ τῶν ἀδικημάτων αὐτῶν περὶ πασῶν τῶν ἁμαρτιῶν αὐτῶν. Καὶ οὕτω ποιήσει τῇ σκηνῇ τοῦ μαρτυρίου, τῇ ἐκτισμένῃ ἐν αὐτοῖς, ἐν μέσῳ τῆς ἀκαθαρσίας αὐτῶν. Εἰσῆλθε γὰρ ὁ Χριστὸς εἰς τὰ ῞Αγια τῶν ἁγίων, οὐ δι' αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἴματος, αἰωνίαν λύτρωσιν εὑράμενος, καὶ ἁγιάζων, ὡς ἔφην, τὴν ἀληθεστέραν σκηνὴν, τουτέστι τὴν Ἐκκλησίαν, καὶ ἅπαντας δὲ τοὺς ἐν αὐτῇ. Γράφει οὖν ὁ θεσπέσιος Παῦλος ποτὲ μὲν ὅτι, « Διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ τῷ ἰδίῳ αἵματι τὸν λαὸν, ἔξω τῆς πύλης ἔπαθε, » ποτὲ δὲ πάλιν· «Γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ, ὡς τέκνα ἀγαπητὰ, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἡγάπησεν ἡμᾶς, καὶ ἑαυτὸν παρέδωκεν ὑπὲρ ἡμῶν προσφορὰν καὶ θυσίαν, εἰς ὀσμὴν εὐωδίας. » Αθρητέον δὴ οὖν ἐν τῷ σφαγέντι χιμάρῳ γενόμενον μὲν ἐν θανάτῳ σαρκὸς τὸν Ἐμμανουὴλ, πλὴν ἐπὶ λύσει θανάτου, καὶ ἁμαρτίας. Ἦν γὰρ ἐν νεκροῖς ἐλεύθερος, τουτέστιν, ἀνάλωτος ἀμαρτίαις, καὶ οὐκ ἔνοχος μεθ᾽ ἡμῶν, τῇ τοῦ θανάτου δίκῃ. Ἴδωμεν αὐτὸν ἐν τῷ ἑτέρῳ χιμάρῳ τῷ ζῶντι καὶ ἀφιεμένῳ, καὶ ἐν τῷ παθεῖν ἀνθρωπίνως, μὴ πά σχοντα θεϊκῶς· καὶ ἐν τῷ τεθνάναι σαρκὶ, θανάτου κρείττονα, καὶ οὐ, κατὰ τὴν Ἰουδαίων ἀπόνοιαν, ἀπομείναντα μεθ' ἡμῶν ἐν μνήματι, καὶ κάτοχον γεγονότα ταῖς ᾄδου πύλαις τοῖς ἄλλοις ὁμοῦ. Ὡς γὰρ ὁ αὐτοῦ φησι μαθητής· « Οὔτε ἐγκατελείφθη εἰς ᾄδην ἡ ψυχὴ αὐτοῦ, οὔτε ἡ σάρξ αὐτοῦ οἶδε διαφθο ράν. » Ανεβίω γὰρ σκυλεύσας τὸν ἄδην, καὶ τοῖς ἐν δεσμοῖς εἰπών· Ἐξέλθετε, καὶ τοῖς ἐν τῷ σκότει · Ανακαλύφθητε· καὶ πρὸς τὸν ἄνω καὶ ἐν τοῖς οὐρανοῖς Πατέρα, καὶ εἰς τὸν ἀνθρώποις ἄβατον ἀνεπήδησε 4 χῶρον, αὐτὸς ἐφ᾽ ἑαυτῷ τὰς ἁμαρτίας ἡμῶν ἀναλαβών, καὶ ἱλασμὸς ὑπάρχων περὶ αὐτῶν. Γράφει γοῦν ὁ θεσπέσιος Ιωάννης τοῖς εἰς αὐτὸν πιστεύσασι· « Τεκνία, ταῦτα γράψω ὑμῖν, ἵνα μὴ ἁμαρτάνητε. Καὶ ἐάν τις δὲ ἁμάρτῃ, παράκλητον ἔχομεν " πρὸς τὸν Πατέρα Ἰησοῦν Χριστὸν δίκαιον· καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτιῶν ἡμῶν· οὐ περὶ τῶν ἡμετέρων δὲ μόνον, ἀλλὰ καὶ περὶ τοῦ ὅλου κόσμου.» Οἶμαι δὲ δεῖν, καὶ αὐτὴν ποιήσασθαι τὴν παράθεσιν τῶν νομικῶν γραμμάτων εἰς ἀνάμνησιν τοῖς ἀκροωμένοις. Ἔχει δὲ οὕτω· « Καὶ προσάξει τὸν χίμαρον τὸν ζῶντα, καὶ ἐπιθήσει ᾿Ααρὼν τὰς χεῖρας αὐτοῦ ἐπὶ τὴν κεφαλὴν τοῦ χιμάρου τοῦ ζῶντος. Καὶ ἐξαγορεύσει ἐπ᾿ αὐτοῦ πάσας τὰς ἀνομίας, τῶν υἱῶν Ἰσραὴλ, καὶ πάσας τὰς ἀδικίας αὐτῶν· και πάσας τὰς ἁμαρτίας αὐτῶν· καὶ ἐπιθήσει αὐτὰς ἐπὶ τὴν κεφαλὴν τοῦ χιμάμου τοῦ ζῶντος· καὶ ἐξαποστελεῖ ἐν χειρὶ ἀνθρώπου ἑτοίμου εἰς τὴν ἔρημον. » ῎Αθρει δὴ οὖν, ὅπως καί τοι τοῦ πρώτου σφαγέντος χιμάρου, ζῶντα πλεισταχοῦ τὸν ἕτερον ὀνομάζει· ἦν γὰρ, ὡς ἔφην, ἐν ἀμφοῖν γραφόμενος εἷς καὶ μόνος Υἱὸς, καὶ Κύριος Ἰησοῦς Χριστὸς, ὡς ἐν πάθει σαρκὸς ἰδίας, καὶ ἔξω πάθους, ὡς ἐν θανάτῳ, καὶ ὑπὲρ θάνατον. Ἔζη γὰρ ὁ τοῦ Θεοῦ Λόγος καὶ γευομένης θανάτου τῆς ἁγίας σαρκὸς αὐτοῦ, καὶ μεμένηκεν ἀπαθὴς, καὶ τοι τοῦ ἰδίου σώματος τὸ πάθος οἰκειούμενος, καὶ εἰς ἑαυτὸν ἀναφέρων αὐτό. Ιδοι δ᾽ ἄν τις τοῦτο τὸ βαθὺ καὶ μέγα μυστήριον καὶ ἑτεροτρόπως ἡμῖν γραφόμενον ἐν τῷ Λευιτικῷ. Μεμολυσμένον γὰρ ἀποφαίνει τὸν λεπρὸν ὁ διὰ Μωϋσέως νόμος· ἐκπέμπεσθαι δὲ προστέταχε τῆς παρεμβολῆς ὡς ἀκάθαρτον. Εἰ δὲ συμβαίη και ταλωφῆσαι τὸ πάθος, τότε δὴ, τότε παράδεκτον γενέσθαι κελεύει. Καὶ δὴ καί φησιν· « Οὗτος ὁ νόμος τοῦ λεπροῦ· ᾗ ἂν ἡμέρᾳ καθαριαθῇ, καὶ προσαχθήσεται πρὸς τὸν ἱερέα· καὶ ἐξελεύσεται ὁ ἱερεὺς ἔξω τῆς παρεμβολῆς, καὶ ὄψεται ὁ ἱερεὺς, καὶ ἰδοὺ ἰᾶται ἡ ἀφὴ τῆς λέπρας ἀπὸ τοῦ λεπροῦ· καὶ προστάξει ὁ ἱερεὺς, καὶ λήψονται τῷ κεκαθαρμένῳ · δύο ὀρνίθια ζῶντα καθαρά · καὶ προστάξει ὁ ἱερεὺς, καὶ σφάξουσι τὸ ὀρνίθιον τὸ ἓν εἰς ἀγγεῖον ὀστράκινον ἐφ᾽ ὕδατι ζῶντι· καὶ τὸ ὀρνίθιον τὸ ζῶν λήψεται αὐτὸ, καὶ βάψει εἰς τὸ αἷμα τοῦ ὀρνιθίου τοῦ σφαγέντος ἐφ᾽ ὕδατι ζῶντι· καὶ περιῤῥανεῖ ἐπὶ τὸν καθαρισθέντα ἀπὸ τῆς λέπρας ἑπτάκις, καὶ καθαρὸς ἔσται. Καὶ ἐξαποστελεῖ τὸ ὀρνίθιον τὸ ζῶν εἰς τὸ πεδίον. » Δύο μὲν οὖν τὰ πτηνὰ, καὶ ἀκίβδηλα, τουτέστι καθαρὰ, καὶ μηδεμίαν ἔχοντα διαβολὴν, τὴν ἀπὸ τοῦ νόμου φημί· καὶ τὸ μὲν ἐν ἐσφάζετο ἐφ᾽ ὕδατι ζῶντι, τόγε μὴν ἕτερον ἔξω μένον σφαγῆς, εἶτα βαπτισθὲν ἐν τῷ αἴματι τοῦ τετελευτηκότος, καὶ ἐφ᾽ ὕδατι ζῶντι, κατὰ τὸν ἴσον τῷ χιμάρῳ τρόπον εἰς τὴν ἔρημον ἐξεπέμπετο. Ὑπεμφήνειεν δ᾽ ἂν ὁ τύπος ἡμῖν κὰν τούτῳ δὴ πάλιν τὸ μέγα μυστήριον, καὶ σεπτὸν τοῦ Σωτῆρος ἡμῶν. Ἧν μὲν γὰρ ἄνωθεν, τουτέστιν ἐκ τοῦ Πατρὸς, καὶ ἐξ οὐρανῶν ὁ Λόγος · ταύτῃ τοι καὶ μάλα εἰκότως πτηνῷ παρεικάζεται. Καταπεφοίτηκε δὲ οἰκονομικῶς εἰς ὁμοίωσιν τὴν πρὸς ἡμᾶς, καὶ έλαβε δούλου μορφήν · πλὴν καὶ ἄνωθεν οὗτος ἐ ἦν. Καὶ γοῦν ἔφασκεν ἐναργῶς, Ἰουδαίοις προσλαλῶν· ) Ὑμεῖς ἐκ τῶν κάτω ἐστὲ, ἐγὼ ἐκ τῶν ἄνω εἰμί εἰμί · ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου. » Καὶ πάλιν· Οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, ὁ Υἱὸς τοῦ ἀνθρώπου.» Ὡς γὰρ ἔφην ἀρτίως, καὶ σάρξ γεγονώς, ἤγουν τέλειος κ ἄνθρωπος, οὐ γήῖνος ἦν ἢ χοϊκὸς, καθ᾽ ἡμᾶς, ἀλλ' οὐράνιός τε καὶ ὑπερκόσμιος, καθὸ νοεῖται Θεός. Πλὴν ἔστιν ἰδεῖν ἐν τοῖς ὀρνιθίοις καθὰ καὶ ἐν τοῖς χιμάροις, σαρκὶ μὲν παθόντα, κατὰ τὰς Γραφὰς, μείναντα δὲ καὶ ἐπέκεινα τοῦ παθεῖν· καὶ ἀποθνήσκοντα μὲν ἀνθρωπίνως, ζῶντα δὲ θεϊκῶς· ζωὴ γὰρ ὁ Λόγος ἦν. Καὶ γοῦν ὁ πάνσοφος μαθητής θανατωθῆναι μὲν αὐτὸν ἔφη σαρκὶ, ζωοποιηθῆναι δὲ πνεύματι. Πλὴν ὅτι κἂν εἰ τοῦ παθεῖν τὸν θάνατον εἰς ἰδίαν φύσιν ἄμοιρος ἦν ὁ Λόγος, ἀλλ᾽ οὖν οἰκειοῦται τὸ πάθος τῆς ἑαυτοῦ σαρκὸς, ὡς ἤδη προεῖπον. Ἐβαπτίζετο γὰρ τὸ ὀρνίθιον τὸ ζῶν ἐν τῷ αἵματι τοῦ τετελευτηκότος, πεφυραμένον δὲ τῷ αἵματι, μονονουχὶ δὲ καὶ κοινωνῆσαν τοῦ πάθους, εἰς τὴν ἔρημον ἐξεπέμπετο · ἀναπεφοίτηκε γὰρ ἐν τοῖς οὐρανοῖς ὁ μονογενὴς τοῦ Θεοῦ Λόγος ν μετὰ τῆς ἑνωθείσης αὐτῷ σαρκός· καὶ ξένον ἦν ἐν οὐρανοῖς τὸ θέαμα. Κατεπλήττετο γὰρ ἡ τῶν ἁγίων ἀγγέλων πληθὺς, ἐν εἴδει βλέπουσα τῷ καθ᾽ ἡμᾶς τὸν βασιλέα τῆς δόξης, καὶ τὸν τῶν δυνάμεων Κύριον. Καὶ δὴ ἔφασκον· « Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδὼμ (τουτέστιν ἐκ τῆς γῆς), ἐρύθημα ἱματίων ἐκ Βοσόρ;» Ἑρμηνεύεται δὲ τὸ Βοσὸρ σάρξ, ἤτοι συνοχὴ καὶ θλίψις. Εἶτα τοῦτο προσεπυνθάνοντο· Τὶ αὗται αἱ πληγαὶ ἀνὰ μέσον τῶν χειρῶν σου;» Ὁ δὲ πρὸς αὐτούς· « "Ας ἐπλήγην ἐν τῷ οἴκῳ τοῦ ἀγαπητοῦ μου. » Ὥσπερ γὰρ ἀπιστήσαντι τῷ Θωμᾶ οἰκονομικώτατα λίαν καὶ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν ἐδείκνυ τὰς χεῖρας, καὶ τοὺς ἐν αὐταῖς τῶν ἤλων τύπους, ἐκέλευσε δὲ ψηλαφᾷν καὶ τὰς ἐν τῇ πλευρᾷ διατρήσεις, οὕτω καὶ ἐν οὐρανῷ γεγονὼς πεπληροφόρηκε τοὺς ἁγίους ἀγγέλους, ὅτι δικαίως τῆς πρὸς αὐτοὺς οἰκειότητος ἐκβέβληται καὶ ἀπώλισθεν ὁ ἡγαπημένος Ἰσραήλ. Διὰ τοῦτο πεφυρμένον αἵματι τὸ ἄμφιον, καὶ τὰς ἐν χερσὶν ἐπεδείκνυ πληγὰς, οὐκ ( ἀναποβλήτους ἔχων αὐτὰς (ἐγηγερμένος γὰρ ἐκ νεκρῶν ἀπεδύσατο τὴν φθορὰν, καὶ σὺν αὐτῇ πάντα τὰ ἐξ αὐτῆς), ἀλλ᾽ ἴνα, ὡς ἔφην, οἰκονομικῶς γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς Ἐκκλησίας, ἡ πολυποίκιλος σοφία τοῦ Θεοῦ, ἣν ἐποίησεν ἐν τῷ Χριστῷ κατὰ πρόθεσιν τῶν αἰώνων. Γράφει γὰρ οὕτω τισὶν ὁ ἱερώτατης Παῦλος. Ὥσπερ οὖν ἐν τοῖς χιμάροις ἐγράφετο σαφῶς τὸ τοῦ Χριστοῦ μυστήριον, οὕτω καὶ ἐν τοῖς δυσὶν ὀρνιθίοις. ᾿Αλλ' ἴσως τις ἐρεῖ· Πῶς οὖν ἕνα, καὶ τὸν αὐτὸν φὴς εἶναι Υἱὸν καὶ Κύριον Ἰησοῦν Χριστὸν, καίτοι δύο χιμάρων παρενηνεγμένων, ὀρνιθίων τε δύο; Ἡ τάχα που καταδείξειεν ἂν οὐκ ἀσυμφανῶς ὁ νόμος, ὡς δύο που πάντως εἰσὶν Υἱοὶ καὶ Χριστοί; Καὶ δυσσεβείας μὲν εἰς τοῦτο κατεβιΗ βάσθησαν ἤδη τινὲς, ὡς οἴεσθαι καὶ λέγειν, ἕτερον μὲν εἶναι Χριστὸν ἰδικῶς τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἕτερον δ᾽ αὖ τὸν ἐκ σπέρματος Δαυΐδ. Ἡμεῖς δὲ φαμεν τοῖς ὧδε ταῦτ᾽ ἔχειν ἐξ ἀμαθίας ὑπειληφόσιν, ὡς ὁ θεσπέσιος γράφει Παῦλος, ὅτι Εἷς Κύριος, μία πίστις, ἓν βάπτισμα. Οὐκοῦν εἰ δύο φασὶν Υἱοὺς, δύο που πάντως εἶεν ἂν οἱ Κύριοι, δύο δὲ καὶ πίστεις, τοσαῦτα δὲ καὶ βαπτίσματα. Ψευδομυθήσει δὴ οὖν ὁ Χριστὸν ἔχων ἐν ἑαυτῷ λαλοῦντα, καθά φησιν αὐτός. ᾿Αλλ᾿ οὐκ ἔστι ταῦτα· μὴ γένοιτο. Οὐκοῦν εἷς Κύριος, καὶ μία πίστις, ἓν βάπτισμα. Πιστεύομεν γὰρ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τουτέστι τὸν μονογενῆ τοῦ Θεοῦ Λόγον ἐνανθρωπήσαντα, καὶ σεσαρκωμένον. Διὰ τοῦτο καὶ εἰς τὸν θάνατον αὐτοῦ βαπτιζόμεθα, καὶ μόνον ἴσμεν αὐτὸν Κύριον ὡς Θεὸν, οὐκ ἀνὰ μέρος τιθέντες ἄνθρωπον, καὶ Θεὸν, ἀλλ᾽ αὐτὸν, ὡς ἔφην, τὸν ἐκ Θεοῦ Πατρὸς Λόγον ἄνθρωπον γενέσθαι διαβεβαιούμενοι μετὰ τοῦ μεῖναι Θεόν· ἄτρεπτος γὰρ, καὶ ἀναλλοίωτος κατὰ φύσιν ἐστίν. Ἐπεὶ φραζέτωσαν οἱ δι' ἐναντίας, εἰ δύο φασὶν Υἱοὺς, ἕνα μὲν ἰδικῶς τὸν ἐκ σπέρματος τοῦ Δαυΐδ, ἔτερον δ᾽ αὖ, καὶ ἀνὰ μέρος τὸν ἐκ Θεοῦ Πατρὸς Λόγον. Αρ᾿ οὐκ ἀμείνων κατὰ φύσιν ὁ ἐκ Θεοῦ Πατρὸς Λόγος, τοῦ ἐκ σπέρματος τοῦ Δαυΐδ, καὶ ἀσυγκρίτοις διαφοραῖς; Τί γὰρ ἀνθρώπου φύσις, ὡς πρός γε τὴν θείαν καὶ ὑπερτάτην; ᾿Αλλ' οἶμαι, καὶ οὐχ ἑκόντες ἐροῦσιν, ὡς ἀμείνων ἐστὶ κατὰ φύσιν ὁ ἐκ Θεοῦ Πατρὸς Λόγος. Εἶτα τί δράσομεν, τοὺς χιμάρους ὁρῶντες οὐχ ἑτεροφυεῖς ὄντας ἀλλήλοις, ὁμοειδεῖς δὲ μᾶλλον, καὶ κατ᾿ οὐδὲν ἀλλήλων διαφέροντας, κατά γε τὸ εἶναι τοῦθ᾽ ὅπερ εἰσίν; Ὁ αὐτὸς δ᾽ ἂν γένοιτο λόγος, καὶ ἐπὶ τοῖς δυσὶν ὀρνιθίοις. Οὐκοῦν συγχωρείτωσαν διὰ τὸ τῶν χιμάρων, ἢ γοῦν ὀρνιθίων ὁμοειδὲς, μηδὲν ἀνθρώπου διαφέρειν τὸν τοῦ Θεοῦ Λόγον. ᾿Αλλ᾽ οὐκ ἀνέξονται, καθάπερ ἐγᾧμαι, τοῦ τοιοῦδε λόγου· πλεῖστον γὰρ ὅσον τὸ μεταξὺ θεότητός τε καὶ ἀνθρωπότητος. Ἐφῶμεν δὴ οὖν τοῖς παραδείγμασι κατὰ τὸν αὐτοῖς πρέποντα νοεῖσθαι λόγον. Ἡττᾶται γὰρ λίαν τῶν ἀληθῶν, καὶ μερικὴν ἔσθ' ὅτε ποιεῖται τῶν σημαινομένων τὴν ἔνδειξιν. Φαμὲν δὲ ὅτι σκιὰ καὶ τύπος ὁ νόμος ἦν, καὶ οἷὖν τις γραφή παρατεθεῖσα πρὸς θέαν τοῖς ὁρῶσι τὰ πράγματα. Αἱ δὲ σκιαὶ τῆς τῶν γραφόντων ἐν πίναξι τέχνης τὰ πρῶτα τῶν χαραγμάτων εἰσίν· αἷς εἴπερ ἐπενεχθεῖεν τῶν χρωμάτων τὰ ἄνθη, τότε δὴ, τότε τῆς γραφῆς ἀπαστράπτει τὸ κάλλος. Ἔδει δὴ οὖν, τὸν διὰ Μωσέως νόμον καταγράψαι σαφῶς ἐθέλοντα τὸ τοῦ Χριστοῦ μυστήριον, οὐχ ἑνὶ τῶν χιμάρων, ἤτοι τῶν ἀρνιθίων, ἀποθνήσκοντά τε ὁμοῦ καὶ ζῶντα καταδεικνύειν αὐτὸν, ἵνα μὴ τερατοποιΐα σκηνική δόξῃ πως εἶναι τὸ δρώμενον· ἀλλ᾽ ἐδέχετο μὲν ὡς ἐν ἑνὶ παθόντα τὴν σφαγήν, κατεδείκνυ δὲ τὸν αὐτὸν ἐν ἑτέρῳ ζῶντά τε καὶ ἀφιέμενον. Αποφῆναι δὲ τὸν ἐπὶ τῷδε λόγον οὐκ ἔξω βαίνοντα τοῦ εἰκότος οἰήσομαι δεῖν, καὶ ἑτέραν οἷς ἔφην ἐπεισφρήσας · εἰκόνα. Γέγραπται τοίνυν ἐν τῷ τῆς κοσμοποιΐας βιβλίῳ· Καὶ ἐγένετο μετὰ τὰ ῥήματα ταῦτα, ὁ Θεὸς ἐπείραζε τὸν ᾿Ἀβραὰμ, καὶ εἶπεν αὐτῷ· ᾿Αβραάμ, ᾿Αβραάμ. Ὁ δὲ εἶπεν· Ἰδοὺ ἐγώ. Καὶ εἶπε· Λαβὲ τὸν υἱόν σου τὸν ἀγαπητὸν, ὃν ἠγάπησας, τὸν Ἰσαάκ· καὶ πορεύθητι εἰς τὴν γῆν τὴν ὑψηλὴν, καὶ ἀνένεγκε αὐτὸν ἐκεῖ εἰς ὀλοκάρπωσιν, ἐφ᾽ ἓν τῶν ὀρέων, ὧν ἄν σοι δείξω. ᾿Αναστὰς δὲ πρωῖ, ἐπέσαξε τὴν ὄνον αὐτοῦ· παρέλαβε δὲ μεθ᾽ ἑαυτοῦ δύο παῖδας, καὶ Ἰσαὰκ τὸν υἱὸν αὐτοῦ. Καὶ σχίσας ξύλα εἰς ὀλοκάρπωσιν, ἀναστὰς ἐπορεύθη· καὶ ἦλθεν ἐπὶ τὸν τόπον, ὃν εἶπεν αὐτῷ ὁ Θεὸς, τῇ ἡμέρᾳ τῇ τρίτῃ. Καὶ ἀναβλέψας Ἀβραὰμ τοῖς ὀφθαλμοῖς, εἶδε τὸν τόπον μακρόθεν, καὶ εἶπεν ᾿Ἀβραὰμ τοῖς παισὶν αὐτοῦ· Καθίσατε αὐτοῦ μετὰ τῆς ὄνου, ἐγὼ δὲ καὶ τὸ παιδάριον δι ελευσόμεθα ἕως ὧδε, καὶ προσκυνήσαντες ἀναστρέψο μεν πρὸς ὑμᾶς. Ἔλαβε δὲ τὰ ξύλα τῆς ὁλοκαρπώ σεως, καὶ ἐπέθηκεν Ἰσαὰκ τῷ υἱῷ αὐτοῦ. Ἔλαβε δὲ μετὰ χεῖρας τὸ πῦρ, καὶ τὴν μάχαιραν· καὶ ἐπορεύθησαν οἱ δύο ἅμα. » Καὶ μεθ᾽ ἕτερα· « Καὶ ᾠκοδό μησεν Ἀβραὰμ ἐκεῖσε θυσιαστήριον, καὶ ἐπέθηκε τὰ ξύλα. Καὶ συμποδίσας Ἰσαὰκ τὸν υἱὸν αὐτοῦ, ἐπέθηκεν αὐτὸν ἐπὶ τὸ θυσιαστήριον ἐπάνω τῶν ξύλων. Καὶ ἐξέτεινεν ᾿Ἀβραὰμ τὴν χεῖρα αὐτοῦ λαβεῖν τὴν μάχαιραν τοῦ σφάξαι τὸν υἱὸν αὐτοῦ. » ῾Αρ' οὖν, εἴπερ τις τῶν καθ' ἡμᾶς ἐπεθύμησεν ἰδεῖν καταγεγραμμένην ἐν πίνακι τὴν ἐπὶ τῷ ᾿Ἀβραὰμ ἱστορίαν, πῶς ἂν αὐτὸν ἐχάραξεν ὁ ζωγράφος; ῎Αρα ἐν ἑνὶ πάντα δρῶντα τὰ εἰρημένα, ἢ ἀνὰ μέρος, καὶ ἑτεροίως, ἤγουν ἑτεροειδῶς, πλεισταχοῦ τὸν αὐτόν; Οἷόν τί φημι, ποτὲ μὲν ἐφιζήσαντα τῇ ὄνῳ, συμπαραληφθέντος τοῦ παιδαρίου, καὶ ἑπομένων τῶν οἰκετῶν· ποτὲ δ᾽ αὖ πάλιν ἀπομεινάσης τῆς ὄνου κάται τοῖς οἰκέταις ὁμοῦ, καταφορτίσαντα μὲν τοῖς ξύλοις τὸν Ἰσαὰκ, ἔχοντα δὲ μετὰ χεῖρας τὴν μάχαιραν καὶ τὸ πῦρ· καὶ μὴν καὶ ἑτέρωθι τὸν αὐτὸν ἐν εἴδει πάλιν ἑτέρῳ συμποδίσαντα μὲν τὸ μειράκιον ἐπὶ τὰ ξυλα, Cὀπλίσαντα δὲ τῇ μαχαίρᾳ τὴν δεξιὰν, ἵνα ἐπαγάγῃ τὴν σφαγήν; ᾿Αλλ᾽ ἦν οὐχ ἕτερος, καὶ ἕτερος ᾿Αβραάμ, πλεισταχοῦ τῆς γραφῆς ὀρώμενος ἑτεροίως· ἀλλ᾽ ὁ αὐτὸς πανταχοῦ, ταῖς τῶν πραγμάτων χρείαις συγκαθ ισταμένης ἀεὶ τῆς τοῦ γράφοντος τέχνης. Οὐ γὰρ ἦν εἰκὸς, ἤγουν - τῶν ἐνδεχομένων, ἐν ἑνὶ κατιδεῖν αὐτὸν πάντα δρῶντα τὰ εἰρημένα. Γραφή τοιγαροῦν ὁ νόμος ἦν, καὶ τύποι πραγμάτων α, ὠδίνοντες τὴν ἀλήθειαν. Ὥστε κἂν εἰ δύο ὁ χιμάρους παρεκόμισεν ἡ χρεία πρὸς παράδειξιν τοῦ κατὰ Χριστὸν μυστηρίου, κἂν εἰ δυὰς ὀρνιθίων ἦν, ἀλλ᾽ εἷς ἦν ὁ ἐν ἀμφοῖν, καὶ ὡς ἐν πάθει, καὶ ἔξω πάθους, καὶ ἐν θανάτῳ, καὶ ὑπὲρ θάνατον, καὶ ἀναβαίνων εἰς οὐρανοὺς, ἀπαρχή τις ὥσπερ δευτέρα τῆς ἀνθρωπότητος ἀνανεωθείσης εἰς ἀφθαρσίαν. Αὐτὸς γὰρ ἡμῖν ἀνεκαίνισε ῃ τὴν εἰς τὰ ἄνω τρίβον, καὶ ἐψόμεθα κατὰ καιροὺς αὐτῷ· « Πορεύσομαι γὰρ, φησὶν, ἑτοιμάσαι τόπον ὑμῖν, καὶ πάλιν ἔρχομαι, καὶ παραλήψομαι ὑμᾶς μετ' ἐμαυτοῦ, ἵνα ὅπου εἰμὶ ἐγὼ, καὶ ὑμεῖς μετ' ἐμοῦ ἦτε. » Ταύτας ἔχομεν τὰς ἀληθεῖς ἐλπίδας. Ἐγὼ μὲν οὖν ἅπερ ᾔδειν γέγραφα, τῆς δὲ σῆς θεοσεβείας ἐστὶν ἀκριβεστέραν τοῖς γεγραμμένοις ἐπενεγκεῖν τὴν βάσανον, ἵνα εἴπερ τι τῶν ἀμεινόνων εὐρεθῆναι συμβῇ, ἡμᾶς τε καὶ τοὺς αὐτόθι λαοὺς ὠφελῇ. Χριστὸς γάρ ἐστιν ὁ ἀποκαλύπτων βαθέα καὶ ἀπό κρυφα, καὶ σύνεσιν καρδίαις ὁ ἐνιείς. Ἐν αὐτῷ γὰρ, καὶ παρ᾿ αὐτοῦ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. Δι' αὐτοῦ τε καὶ σὺν αὐτῷ τῷ θεῷ καὶ Πατρὶ δόξα, καὶ κράτος σὺν ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
Ison epistolēs grapheisēs para tou autou pros ton ᾿Akakion episkopon, peri tou apopompaiou. Tois para tēs sēs hosiotētos artiōs apestalme nois - entychōn, ēsthēn agan; mononouchi kai periphyeis - hēspazomēn. Gnōmēs gar eis touto proēlthon, hōs tacha pou mēde apeinai dokein; hai gar tōn gnēsiōn prosrēseis hikanai toiautēn empoiēsai diathesin. Ta ema men en toutois ; pepeismai de hoti kai ta tēs sēs theosebeias ouch heterotropōs echei. Epeidē de mēnysai katēxiōsas, hōs chrē par᾿ emou genesthai tinas logous peri tou apopompaiou, di' hōn estai kataphanes to ep᾿ autǭ mystērion, anankaiōs ekeino phēmi, tēs sēs anchinoias apochrōntōs echousēs to eumathes, kai tōn hierōn Grammatōn euphya, kai ouk athaumaston epistēmēn, peritton men isōs to legesthai ti par' heterou peri tōn zētoumenōn. Epeidē de to lypoun ouden kai ta eis noun eonta kai ton emon n eipein, gegraphamen ; ou gar ēn anēnasthai to epitachthen ; ei de dē tēs eis lēxin akribeias brachy pōs aphamartein hēmas symbainei, syngnōmōn eso. Ta gar toi dysprosita tōn theōrēmatōn dyscherē pros diasaphēsin, kai ou rhądian helein tēn katalēpsin echei. Plēn elpidos esmen ou makran, hōs dia tōn tēs sēs theosebeias euchōn, kai pros ge touto hēmas kateuthynei Christos, ho apokalyptōn bathea ek skotous, kai sophōn typhlous, kai rhēma didous, hōs logos. Gegraptai toinyn en tǭ Leuitikǭ peri tou apopompaiou; « Kai lēpsetai tous dyo chimarous, kai stēsei autous enanti Kyriou para tēn thyran tēs skēnēs tou martyriou; kai epithēsei ᾿Aarōn epi tous dyo chimarous klērous, klēron hena tǭ Kyriǭ, kai klēron hena tǭ apopompaiǭ; kai prosaxei ᾿Aarōn ton chimaron, eph᾽ an epēlthen ho klēros ep᾿ auton tǭ Kyriǭ, kai prosoisei peri hamartias ; kai ton chimaron, eph᾿ hon᾿ epēlthen ep᾿ auton ho klēros tou apopompaiou, stēsei auton zōnta enanti Kyriou tou exilaskesthai ; ep᾿ autou; hōste aposteilai auton eis tēn apopompēn. ᾿Aphēsei auton eis tēn erēmon. Kai meth᾽ hetera; « Kai sphaxei ton chimaron ton peri tēs hamartias, ton para ; tou laou, enanti Kyriou - kai eisoisei tou haimatos autou esōteron tou katapetasmatos; kai poiēsei to haima autou, hon tropon epoiēse to haima tou moschou ; kai rhanei to haima autou epi to hilastērion kata prosōpon tou hilastēnes, ton men hena tōn chimarōn, ētoi tōn tragōn, tǭ riou, kai exilasetai to hagion apo tōn akatharsiōn tōn huiōn Israēl, kai apo tōn adikēmatōn autōn epi pasōn tōn hamartiōn. Kai houtō poiēsei tę̄ skēnę̄ tou martyriou, tę̄ ektismenę̄ en autois en mesǭ tēs akatharsias autōn. » Kai tauta men peri tou sphazomenou chimarou, kai hagiazontos tǭ aimati tēn hagian skēnēn. Peri de ge tou zōntos kai aphiemenou palin hōde phēsi; « Kai prosaxei ton chimaron ton zōnta, kai epithēsei ᾿Aarōn tas cheiras autou epi tēn kephalēn tou chimarou tou zōntos, kai exagoreusei ep᾿ autou pasas tas anomias tōn huiōn Israēl, kai pasas tas adikias autōn, kai pasas tas hamartias autōn; kai epithēsei autas epi tēn kephalēn tou chimarou tou zōntos, kai exapostelei en cheiri anthrōpou hetoimou eis tēn erēmon; kai lēpsetai ho chimaros eph' heautǭ tas adikias autōn eis tēn abaton ; kai exapostelei ton chimaron eis tēn erēmon. » Pasa men oun Graphē theopneustos, kai ōphelimos. Ho gar an phthenxētai Theos, touto dē pantōs esti kai sōtērion. Kai tois men ousin hoiois te synidein tēs alētheias tēn dynamin, to tautēs kallos hypantą, phōtos dikēn enastrapton tǭ nǭ tou kata Christon mystēriou tēn gnōsin; tois ge mēn ouk echousin eu bebēkota ton noun, all᾽ hoion eti skazonta te kai nēpiazonta toutois eien an kai ta exaireta tōn theōrēmatōn hypo mōmon esth᾽ hote kai graphēn. Kai tauta phēmi, tois para tēs sēs theosebeias grapheisin ouk abasanistōs entychōn. Ōēthēsan gar isōs tōn autothi ti epi pantōn eknemēthēnai Theǭ pros kathierōsin kai thysian; ton ge mēn heteron apopompaiǭ tini kai ponērǭ kai akathartǭ daimoni pemphthēnai kata tēn erēmon; kai touto dia cheiros hieras, kai ek nomikou thespismatos. Autothen men oun to chrēma estin euēthes te kai katagelaston. Phaiē d᾽ an tis tois houtō tauta echein hypeilēphosi ; Kai toi pōs ouk edei mallon ekeino perinoein? Ho gar toi tōn holōn dēmiourgos, ho kai pantos epekeina, kai nou, kai logou, kai monos hōn physei Theos kai Kyrios, pōs an hēnescheto koinōnon hōsper tina tēs autou ho basileias kai doxēs ton apostatēn eisdexasthai Satanan? kai toi legontos akēkoamen enargōs di᾽ henos tōn hagiōn prophētōn; « Tēn doxan mou heterǭ ou dōsō. » Ei de autǭ kai monǭ to chrēnai kathieroun, ha an bouloito tis, ho dia tou pansophou Mōÿseōs prostetache nomos, eita autos ho lalēsas ton nomon katechrēsmōdēse dein kai pneumasi ponērois tēn autǭ, kai monǭ, prepōdestatēn aponemesthai doxan, pōs ouchi tois idiois antitaxetai logois? Ho gar apephēse dran, touto genesthai prostetachen. ᾿All᾿ esti tōn agan ektopōtatōn to oiesthai men alogein tēs opheilomenēs autǭ timēs te kai doxēs ton tōn holōn katexousiazonta Theon, anapsai de kai heterois ethelein autēn, kai toi saphōs legonta dia Mōÿseōs; « Kyrion ton Theon sou proskynēseis, kai autǭ monǭ latreuseis . kai, Ouk esontai soi theoi heteroi plēn emou. » Dia touto kai ho thespesios Mōÿsēs tais anōthen kai para Theou psēphois eu mala symprattetai e, kai dē kai phēsi tois ex aimatos Israēl; « Kai tauta ta prostagmata, kai ta krimata, ha phylaxesthe poiein epi tēs gēs, hēs Kyrios ho Theos tōn paterōn hēmōn didōsin hymin en klērǭ pasas tas hēmeras, has hymeis zēte epi tēs gēs. ᾿Apōleią apoleite pantas tous topous, en hois elatreusan ekei ta ethnē tois theois autōn, hous hymeis klēronomeite autous, epi tōn oreōn tōn hypsēlōn, kai epi tōn thinōn, kai hypokatō dendrou daseos. Kataskapsete tous bōmous autōn, kai syntripsete tas stēlas autōn. Kai alsē autōn ekkopsete, kai ta glypta tōn theōn autōn katakausete pyri, kai apoleite to onoma autōn ek tou topou ekeinou. » Eita pōs ēn eikos, ton ex apatēs Hellēnikēs pros to tēs alētheias methormizesthai phōs dia Mōÿseōs prostattonta, kai eidōlois homou ta temenē katapimpran, kai anabothreuein bōmous, alsē te ekkoptein, hōs mēden tēs ekeinōn bdelyrias apomeinai leipsanon, merizesthai pros auta tēn doxan; kathaper ēdē proeipon, kai eis touto gnōmēs elthein, hōste kai autous tous eknemēthentas autǭ pros hierourgian, thyein autois epitaxai, aphientas eis tēn erēmon ton heteron tōn chimarōn? Kai toi moschopoiēsantos men en tę̄ erēmǭ tou Israēl katę̄tiato sphodra, tǭ thespesiǭ legōn Mōsę̄ ; « Badize, katabēthi to tachos enteuthen; hēnomēse gar ho laos sou, hous exēgages ek gēs Aigyptou; epoiēsan heautois eidōlon. » Kai mēn kai tois telestheisin tǭ Beelphegōr, hoti -; tais Mōaditōn syneplekonto gynaixi, tais tōn sōmatōn hōrais sesagēneumenoi 1 pros apostasin, pikran epartēsas horatai dikēn; apolōlasi gar ouk oligoi ton arithmon tautēs heneka tēs aitias. Genoito d᾽ an ou mikra kata tēs theias te kai akatapsektou boulēs katarrhēsis, hei peptōkasi men, kai apōlonto tines theois heterois proskynēsantes, autos ge mēn ho tois apostatais epimēnisas theos gerōn axiousthai, kai thysiōn prostetache ponēran, kai antikeimenēn dynamin, hēn apopompaion ōnomasthai, phaien an isōs tines, tēn tōn hierōn Grammatōn dynamin tois eis noun esō kekrymmenois ouch horōntes ommasin. Hēmeis de tois theiois thespismasin epaphientes ton noun, ouk atēmelē kai rhąthymon, akribē de mallon, kai kath᾿ hoson hoion te philogrēgoron, tēs alētheias to axiagaston kallos philothērein eu mala spoudasomen. Kai dē kai phamen, hōs ho tōn holōn Theos ep᾿ anatropę̄ tēs polytheou planēs, kai epi phōtismǭ tōn en skotǭ, katachrēsmǭdēsas ton nomon tois palai dia Mōseōs, ēnescheto an oudamōs, hodos genesthai, kai thyra, mallon de kai didaskalos tou chrēnai timan tous akathartous daimonas. Polypragmonountes de ta en tais theopneustois Graphais, kekrymmenēn 8 heurēsomen tēn alētheian. Prepoi d᾽ an tais tou no- Mōÿseōs prosōpon apallattontes, gymnēn idōmen mou skiais enorōntas eipein to di᾽ henos tōn hagiōn prophētōn orthōs eirēmenon; « Tis sophos, kai synēsei tauta? ē synetos, kai epignōsetai auta?» – «Skian gar ho nomos echei tōn mellontōn agathōn, kai ouk autēn tēn eikona tōn pragmatōn, » hōs gegraptai; plēn ōdinousin hai skiai tēn alētheian, ei kai auto ou pantōs hē eisi to alēthes. Dia touto kai ho thespesios Mōÿsēs kalymma etithē epi to prosōpon autou hi, proelalei hi te houtō tois huiois Israēl, mononouchi di' autou kekragōs tou pragmatos; hoti tōn di᾿ autou thespismatōn to kallos katidoi tis an, ouk en ge tois exō phaneisi typois, all᾽ en tois esō kekrymmenois theōrēmasi. Phere dē oun perielontes tou nomou to kataskiasma, kai tōn exōthen epiblēmatōn to tēn alētheian. Dyo men gar chimarous proskomisthēnai prostetache, kai dyo graphesthai klērous ep᾿ autois; hōs ton men hena tōn chimarōn onomasthēnai kyrion, ton ge mēn heteron apopompaion. Oukoun onomata tois chimarois, kyrios te kai apopompaios. Sēmaine tai de di᾽ amphoin ho heis kai monos Huios, kai Kyrios Iēsous Christos. Kai tina tropon, eroumen hōs eni, tę̄ tōn theōrēmatōn akribeią prosballontes 1. Aïx toinyn, ē tragos, ēgoun eriphos, ēn hyper hamartias to thyma kata ge tǭ nomǭ dokoun; probatǭ men gar aphomoioi ton dikaion pleistachou hē theo pneustos Graphē, aigi de ton philamartēmona. Kai dia poian aitian? Plērēs men gar ho dikaios auchē matōn tōn eis aretēn; enkarpos de dia touto nooit᾽ an eikotōs; eriophorei de to probaton; tautę̄ toi kai mal᾽ eikotōs probatǭ pareikazetai. Gymnēn de, kai akarpon, kai agathoergias hapatēs erēmēn tēn tou plēmmelountos psychēn katidoi tis an. Aïx oun ara typos autēs; aprakton de to zōon kai tēs tou probatou timēs katopin erchetai. Dia touto kai ho Kyrios hēmōn Iēsous Christos; « Hotan kathisę̄, phēsin, ho Huios tou anthrōpou epi thronou doxēs autou, kai stēsę̄ ta men probata ek dexiōn autou, ta de eriphia ex euōnymōn. » Kai tois men ek dexiōn, hate dē tous tēs dikaiosynēs echousi karpous tēn hētoimasmenēn autois apokathistēsi basileian, tois de ex euōnymōn pyr, kai kolasin, kai tas tǭ diabolǭ prepousas epoisei poinas. Esphazeto toinyn hyper hamartias eriphos; kai touto mathēsę̄, tou nomou legontos enargōs; « Ean de ho archōn hamartę̄, kai poiēsę̄ mian apo pasōn tōn entolōn Kyriou tou Theou autou, ē ou poiēthēsetai akousiōs, kai hamartę̄, kai plēmmelēsę̄, kai gnōsthę̄ autǭ hē hamartia, hēn hēmarten en autę̄, kai prosoisei to dōron autou chimaron ex aigōn, arrhen, amōmon. » Ephē de pou kai autos ho epi pantōn Theos peri ē tōn hierasthai lachontōn kata ton nomon; « Hamartias laou mou phagontai» toutesti ta hyper hamartiōn thymata. Meris gar kai klēros tois hiereusi karpōma Kyriou ", kata to gegrammenon. Gegone toinyn sphagion ho Christos hyper tōn hamartiōn hēmōn, kata tas Graphas; tautēs te heneka tēs aitias hamartian auton ōnomasthai phamen. Graphei goun ho pansophos Paulos hoti, « Ton mē gnonta hamartian, hyper hēmōn hamartian epoiēsen, ho Theos kai Patēr dēlonoti. Ou gar toi pho phamen hamartōlon genesthai Christon; mē genoito; all᾿ onta dikaion, mallon de autochrēma dikaiosynēn, ou gar oide plēmmelein, sphagion epoiēsen ho Patēr hyper tōn tou kosmou plēmmelēmatōn. «Kai en tois anomois elogisthē, » psēphon hypomeinas tēn tois anomois prepōdetatēn. Kai pistōsetai legōn ho thespesios prophētēs ( Hēsaïas hoti, « Pantes hōs probata eplanēthēmen, hekastos tę̄ hodǭ autou eplanēthē; kai Kyrios paredōken auton tais anomiais hēmōn; kai autos hyper hēmōn odynatai ; kai tǭ mōlōpi autou hēmeis iathēmen. » Graphei de kai ho pansophos Petros; « Hoti tas hamartias hēmōn anēnenken en tǭ sōmati autou epi to xylon. Oukoun epekremato men tois epi tēs gēs ho klēros, to o chrēnai pathein ton thanaton, dia te tēn en Adam parabasin, kai tēn ex ekeinou mechris hēmōn tyrannēsasan hamartian. ᾿All᾿ ho ek Theou Patros Logos, ho polys eis hēmerotēta, kai philanthrōpian, gegone sarx, toutestin anthrōpos, symmorphos te hēmin tois hyph᾽ hamartian, kai ton hēmōn hypestē klēron. Hōs gar ho panaristos graphei Paulos; riti Theou hyper pantos egeusato thanatou, » kai tēs hapantōn zōēs antallagma tēn heautou psychēn epoiēsato; heis hyper pantōn apethanen, hina hoi pantes Theǭ zēsōmen R, hagiazomenoi te kai zōopoioumenoi dia tou haimatos autou, « dikaioumenoi te dōrean tę̄ par᾿ autou chariti. » Hōs gar phēsin ho makarios euangelistēs Iōannēs; « To haima Iēsou Christou katharizei hēmas apo pasēs hamartias. » Onoma dē oun tǭ sphazomenǭ chimarǭ kyrios; kai klērōtēn edecheto tēn sphagēn; hagion te thyma, kai hieron ēn eis typon Christou, ou di' heauton apothnēskontos, all᾽ hyper hēmōn, hōs ephēn, kai hagiazontos tēn Ekklēsian tǭ idiǭ aimati. « Sphaxei gar ton chimaron, phēsin, ton peri tēs hamartias, ton peri tou laou, enanti Kyriou; kai eisoisei tou haimatos autou esōteron tou katapetasmatos, kai rhanei to haima autou epi to hilastērion, kata prosōpon tou hilastēriou, kai exilasetai to hagion apo tōn akatharsiōn tōn huiōn Israēl, kai apo tōn adikēmatōn autōn peri pasōn tōn hamartiōn autōn. Kai houtō poiēsei tę̄ skēnę̄ tou martyriou, tę̄ ektismenę̄ en autois, en mesǭ tēs akatharsias autōn. Eisēlthe gar ho Christos eis ta ῾Agia tōn hagiōn, ou di' haimatos tragōn kai moschōn, dia de tou idiou aimatos, aiōnian lytrōsin heuramenos, kai hagiazōn, hōs ephēn, tēn alēthesteran skēnēn, toutesti tēn Ekklēsian, kai hapantas de tous en autę̄. Graphei oun ho thespesios Paulos pote men hoti, « Dio kai Iēsous, hina hagiasę̄ tǭ idiǭ haimati ton laon, exō tēs pylēs epathe, » pote de palin; «Ginesthe oun mimētai tou Theou, hōs tekna agapēta, kai peripateite en agapę̄, kathōs kai ho Christos hēgapēsen hēmas, kai heauton paredōken hyper hēmōn prosphoran kai thysian, eis osmēn euōdias. » Athrēteon dē oun en tǭ sphagenti chimarǭ genomenon men en thanatǭ sarkos ton Emmanouēl, plēn epi lysei thanatou, kai hamartias. Ēn gar en nekrois eleutheros, toutestin, analōtos amartiais, kai ouk enochos meth᾽ hēmōn, tę̄ tou thanatou dikę̄. Idōmen auton en tǭ heterǭ chimarǭ tǭ zōnti kai aphiemenǭ, kai en tǭ pathein anthrōpinōs, mē pa schonta theïkōs; kai en tǭ tethnanai sarki, thanatou kreittona, kai ou, kata tēn Ioudaiōn aponoian, apomeinanta meth' hēmōn en mnēmati, kai katochon gegonota tais ądou pylais tois allois homou. Hōs gar ho autou phēsi mathētēs; « Oute enkateleiphthē eis ądēn hē psychē autou, oute hē sarx autou oide diaphtho ran. » Anebiō gar skyleusas ton adēn, kai tois en desmois eipōn; Exelthete, kai tois en tǭ skotei ; Anakalyphthēte; kai pros ton anō kai en tois ouranois Patera, kai eis ton anthrōpois abaton anepēdēse 4 chōron, autos eph᾽ heautǭ tas hamartias hēmōn analabōn, kai hilasmos hyparchōn peri autōn. Graphei goun ho thespesios Iōannēs tois eis auton pisteusasi; « Teknia, tauta grapsō hymin, hina mē hamartanēte. Kai ean tis de hamartę̄, paraklēton echomen " pros ton Patera Iēsoun Christon dikaion; kai autos hilasmos esti peri tōn hamartiōn hēmōn; ou peri tōn hēmeterōn de monon, alla kai peri tou holou kosmou.» Oimai de dein, kai autēn poiēsasthai tēn parathesin tōn nomikōn grammatōn eis anamnēsin tois akroōmenois. Echei de houtō; « Kai prosaxei ton chimaron ton zōnta, kai epithēsei ᾿Aarōn tas cheiras autou epi tēn kephalēn tou chimarou tou zōntos. Kai exagoreusei ep᾿ autou pasas tas anomias, tōn huiōn Israēl, kai pasas tas adikias autōn; kai pasas tas hamartias autōn; kai epithēsei autas epi tēn kephalēn tou chimamou tou zōntos; kai exapostelei en cheiri anthrōpou hetoimou eis tēn erēmon. » ᾿Athrei dē oun, hopōs kai toi tou prōtou sphagentos chimarou, zōnta pleistachou ton heteron onomazei; ēn gar, hōs ephēn, en amphoin graphomenos heis kai monos Huios, kai Kyrios Iēsous Christos, hōs en pathei sarkos idias, kai exō pathous, hōs en thanatǭ, kai hyper thanaton. Ezē gar ho tou Theou Logos kai geuomenēs thanatou tēs hagias sarkos autou, kai memenēken apathēs, kai toi tou idiou sōmatos to pathos oikeioumenos, kai eis heauton anapherōn auto. Idoi d᾽ an tis touto to bathy kai mega mystērion kai heterotropōs hēmin graphomenon en tǭ Leuitikǭ. Memolysmenon gar apophainei ton lepron ho dia Mōÿseōs nomos; ekpempesthai de prostetache tēs parembolēs hōs akatharton. Ei de symbaiē kai talōphēsai to pathos, tote dē, tote paradekton genesthai keleuei. Kai dē kai phēsin; « Houtos ho nomos tou leprou; hę̄ an hēmerą kathariathę̄, kai prosachthēsetai pros ton hierea; kai exeleusetai ho hiereus exō tēs parembolēs, kai opsetai ho hiereus, kai idou iatai hē aphē tēs lepras apo tou leprou; kai prostaxei ho hiereus, kai lēpsontai tǭ kekatharmenǭ ; dyo ornithia zōnta kathara ; kai prostaxei ho hiereus, kai sphaxousi to ornithion to hen eis angeion ostrakinon eph᾽ hydati zōnti; kai to ornithion to zōn lēpsetai auto, kai bapsei eis to haima tou ornithiou tou sphagentos eph᾽ hydati zōnti; kai perirrhanei epi ton katharisthenta apo tēs lepras heptakis, kai katharos estai. Kai exapostelei to ornithion to zōn eis to pedion. » Dyo men oun ta ptēna, kai akibdēla, toutesti kathara, kai mēdemian echonta diabolēn, tēn apo tou nomou phēmi; kai to men en esphazeto eph᾽ hydati zōnti, toge mēn heteron exō menon sphagēs, eita baptisthen en tǭ aimati tou teteleutēkotos, kai eph᾽ hydati zōnti, kata ton ison tǭ chimarǭ tropon eis tēn erēmon exepempeto. Hypemphēneien d᾽ an ho typos hēmin kan toutǭ dē palin to mega mystērion, kai septon tou Sōtēros hēmōn. Hēn men gar anōthen, toutestin ek tou Patros, kai ex ouranōn ho Logos ; tautę̄ toi kai mala eikotōs ptēnǭ pareikazetai. Katapephoitēke de oikonomikōs eis homoiōsin tēn pros hēmas, kai elabe doulou morphēn ; plēn kai anōthen houtos e ēn. Kai goun ephasken enargōs, Ioudaiois proslalōn; ) Hymeis ek tōn katō este, egō ek tōn anō eimi eimi ; egō ouk eimi ek tou kosmou toutou. » Kai palin; Oudeis anabebēken eis ton ouranon, ei mē ho ek tou ouranou katabas, ho Huios tou anthrōpou.» Hōs gar ephēn artiōs, kai sarx gegonōs, ēgoun teleios k anthrōpos, ou gēinos ēn ē choïkos, kath᾽ hēmas, all' ouranios te kai hyperkosmios, katho noeitai Theos. Plēn estin idein en tois ornithiois katha kai en tois chimarois, sarki men pathonta, kata tas Graphas, meinanta de kai epekeina tou pathein; kai apothnēskonta men anthrōpinōs, zōnta de theïkōs; zōē gar ho Logos ēn. Kai goun ho pansophos mathētēs thanatōthēnai men auton ephē sarki, zōopoiēthēnai de pneumati. Plēn hoti kan ei tou pathein ton thanaton eis idian physin amoiros ēn ho Logos, all᾽ oun oikeioutai to pathos tēs heautou sarkos, hōs ēdē proeipon. Ebaptizeto gar to ornithion to zōn en tǭ haimati tou teteleutēkotos, pephyramenon de tǭ haimati, mononouchi de kai koinōnēsan tou pathous, eis tēn erēmon exepempeto ; anapephoitēke gar en tois ouranois ho monogenēs tou Theou Logos n meta tēs henōtheisēs autǭ sarkos; kai xenon ēn en ouranois to theama. Kateplētteto gar hē tōn hagiōn angelōn plēthys, en eidei blepousa tǭ kath᾽ hēmas ton basilea tēs doxēs, kai ton tōn dynameōn Kyrion. Kai dē ephaskon; « Tis houtos ho paragenomenos ex Edōm (toutestin ek tēs gēs), erythēma himatiōn ek Bosor?» Hermēneuetai de to Bosor sarx, ētoi synochē kai thlipsis. Eita touto prosepynthanonto; Ti hautai hai plēgai ana meson tōn cheirōn sou?» Ho de pros autous; « "As eplēgēn en tǭ oikǭ tou agapētou mou. » Hōsper gar apistēsanti tǭ Thōma oikonomikōtata lian kai meta tēn ek nekrōn anastasin edeikny tas cheiras, kai tous en autais tōn ēlōn typous, ekeleuse de psēlaphąn kai tas en tę̄ pleurą diatrēseis, houtō kai en ouranǭ gegonōs peplērophorēke tous hagious angelous, hoti dikaiōs tēs pros autous oikeiotētos ekbeblētai kai apōlisthen ho hēgapēmenos Israēl. Dia touto pephyrmenon haimati to amphion, kai tas en chersin epedeikny plēgas, ouk ( anapoblētous echōn autas (egēgermenos gar ek nekrōn apedysato tēn phthoran, kai syn autę̄ panta ta ex autēs), all᾽ ina, hōs ephēn, oikonomikōs gnōristhę̄ nyn tais archais kai tais exousiais en tois epouraniois dia tēs Ekklēsias, hē polypoikilos sophia tou Theou, hēn epoiēsen en tǭ Christǭ kata prothesin tōn aiōnōn. Graphei gar houtō tisin ho hierōtatēs Paulos. Hōsper oun en tois chimarois egrapheto saphōs to tou Christou mystērion, houtō kai en tois dysin ornithiois. ᾿All' isōs tis erei; Pōs oun hena, kai ton auton phēs einai Huion kai Kyrion Iēsoun Christon, kaitoi dyo chimarōn parenēnegmenōn, ornithiōn te dyo? Hē tacha pou katadeixeien an ouk asymphanōs ho nomos, hōs dyo pou pantōs eisin Huioi kai Christoi? Kai dyssebeias men eis touto katebiĒ basthēsan ēdē tines, hōs oiesthai kai legein, heteron men einai Christon idikōs ton ek Theou Patros Logon, heteron d᾽ au ton ek spermatos Dauïd. Hēmeis de phamen tois hōde taut᾽ echein ex amathias hypeilēphosin, hōs ho thespesios graphei Paulos, hoti Heis Kyrios, mia pistis, hen baptisma. Oukoun ei dyo phasin Huious, dyo pou pantōs eien an hoi Kyrioi, dyo de kai pisteis, tosauta de kai baptismata. Pseudomythēsei dē oun ho Christon echōn en heautǭ lalounta, katha phēsin autos. ᾿All᾿ ouk esti tauta; mē genoito. Oukoun heis Kyrios, kai mia pistis, hen baptisma. Pisteuomen gar eis hena Kyrion Iēsoun Christon, toutesti ton monogenē tou Theou Logon enanthrōpēsanta, kai sesarkōmenon. Dia touto kai eis ton thanaton autou baptizometha, kai monon ismen auton Kyrion hōs Theon, ouk ana meros tithentes anthrōpon, kai Theon, all᾽ auton, hōs ephēn, ton ek Theou Patros Logon anthrōpon genesthai diabebaioumenoi meta tou meinai Theon; atreptos gar, kai analloiōtos kata physin estin. Epei phrazetōsan hoi di' enantias, ei dyo phasin Huious, hena men idikōs ton ek spermatos tou Dauïd, eteron d᾽ au, kai ana meros ton ek Theou Patros Logon. Ar᾿ ouk ameinōn kata physin ho ek Theou Patros Logos, tou ek spermatos tou Dauïd, kai asynkritois diaphorais? Ti gar anthrōpou physis, hōs pros ge tēn theian kai hypertatēn? ᾿All' oimai, kai ouch hekontes erousin, hōs ameinōn esti kata physin ho ek Theou Patros Logos. Eita ti drasomen, tous chimarous horōntes ouch heterophyeis ontas allēlois, homoeideis de mallon, kai kat᾿ ouden allēlōn diapherontas, kata ge to einai touth᾽ hoper eisin? Ho autos d᾽ an genoito logos, kai epi tois dysin ornithiois. Oukoun synchōreitōsan dia to tōn chimarōn, ē goun ornithiōn homoeides, mēden anthrōpou diapherein ton tou Theou Logon. ᾿All᾽ ouk anexontai, kathaper egǭmai, tou toioude logou; pleiston gar hoson to metaxy theotētos te kai anthrōpotētos. Ephōmen dē oun tois paradeigmasi kata ton autois preponta noeisthai logon. Hēttatai gar lian tōn alēthōn, kai merikēn esth' hote poieitai tōn sēmainomenōn tēn endeixin. Phamen de hoti skia kai typos ho nomos ēn, kai hoiyn tis graphē paratetheisa pros thean tois horōsi ta pragmata. Hai de skiai tēs tōn graphontōn en pinaxi technēs ta prōta tōn charagmatōn eisin; hais eiper epenechtheien tōn chrōmatōn ta anthē, tote dē, tote tēs graphēs apastraptei to kallos. Edei dē oun, ton dia Mōseōs nomon katagrapsai saphōs ethelonta to tou Christou mystērion, ouch heni tōn chimarōn, ētoi tōn arnithiōn, apothnēskonta te homou kai zōnta katadeiknyein auton, hina mē teratopoiïa skēnikē doxę̄ pōs einai to drōmenon; all᾽ edecheto men hōs en heni pathonta tēn sphagēn, katedeikny de ton auton en heterǭ zōnta te kai aphiemenon. Apophēnai de ton epi tǭde logon ouk exō bainonta tou eikotos oiēsomai dein, kai heteran hois ephēn epeisphrēsas ; eikona. Gegraptai toinyn en tǭ tēs kosmopoiïas bibliǭ; Kai egeneto meta ta rhēmata tauta, ho Theos epeiraze ton ᾿Abraam, kai eipen autǭ; ᾿Abraam, ᾿Abraam. Ho de eipen; Idou egō. Kai eipe; Labe ton huion sou ton agapēton, hon ēgapēsas, ton Isaak; kai poreuthēti eis tēn gēn tēn hypsēlēn, kai anenenke auton ekei eis olokarpōsin, eph᾽ hen tōn oreōn, hōn an soi deixō. ᾿Anastas de prōi, epesaxe tēn onon autou; parelabe de meth᾽ heautou dyo paidas, kai Isaak ton huion autou. Kai schisas xyla eis olokarpōsin, anastas eporeuthē; kai ēlthen epi ton topon, hon eipen autǭ ho Theos, tę̄ hēmerą tę̄ tritę̄. Kai anablepsas Abraam tois ophthalmois, eide ton topon makrothen, kai eipen ᾿Abraam tois paisin autou; Kathisate autou meta tēs onou, egō de kai to paidarion di eleusometha heōs hōde, kai proskynēsantes anastrepso men pros hymas. Elabe de ta xyla tēs holokarpō seōs, kai epethēken Isaak tǭ huiǭ autou. Elabe de meta cheiras to pyr, kai tēn machairan; kai eporeuthēsan hoi dyo hama. » Kai meth᾽ hetera; « Kai ǭkodo mēsen Abraam ekeise thysiastērion, kai epethēke ta xyla. Kai sympodisas Isaak ton huion autou, epethēken auton epi to thysiastērion epanō tōn xylōn. Kai exeteinen ᾿Abraam tēn cheira autou labein tēn machairan tou sphaxai ton huion autou. » ῾Ar' oun, eiper tis tōn kath' hēmas epethymēsen idein katagegrammenēn en pinaki tēn epi tǭ ᾿Abraam historian, pōs an auton echaraxen ho zōgraphos? ᾿Ara en heni panta drōnta ta eirēmena, ē ana meros, kai heteroiōs, ēgoun heteroeidōs, pleistachou ton auton? Hoion ti phēmi, pote men ephizēsanta tę̄ onǭ, symparalēphthentos tou paidariou, kai hepomenōn tōn oiketōn; pote d᾽ au palin apomeinasēs tēs onou katai tois oiketais homou, kataphortisanta men tois xylois ton Isaak, echonta de meta cheiras tēn machairan kai to pyr; kai mēn kai heterōthi ton auton en eidei palin heterǭ sympodisanta men to meirakion epi ta xyla, Coplisanta de tę̄ machairą tēn dexian, hina epagagę̄ tēn sphagēn? ᾿All᾽ ēn ouch heteros, kai heteros ᾿Abraam, pleistachou tēs graphēs orōmenos heteroiōs; all᾽ ho autos pantachou, tais tōn pragmatōn chreiais synkath istamenēs aei tēs tou graphontos technēs. Ou gar ēn eikos, ēgoun - tōn endechomenōn, en heni katidein auton panta drōnta ta eirēmena. Graphē toigaroun ho nomos ēn, kai typoi pragmatōn a, ōdinontes tēn alētheian. Hōste kan ei dyo ho chimarous parekomisen hē chreia pros paradeixin tou kata Christon mystēriou, kan ei dyas ornithiōn ēn, all᾽ heis ēn ho en amphoin, kai hōs en pathei, kai exō pathous, kai en thanatǭ, kai hyper thanaton, kai anabainōn eis ouranous, aparchē tis hōsper deutera tēs anthrōpotētos ananeōtheisēs eis aphtharsian. Autos gar hēmin anekainise ę̄ tēn eis ta anō tribon, kai epsometha kata kairous autǭ; « Poreusomai gar, phēsin, hetoimasai topon hymin, kai palin erchomai, kai paralēpsomai hymas met' emautou, hina hopou eimi egō, kai hymeis met' emou ēte. » Tautas echomen tas alētheis elpidas. Egō men oun haper ę̄dein gegrapha, tēs de sēs theosebeias estin akribesteran tois gegrammenois epenenkein tēn basanon, hina eiper ti tōn ameinonōn eurethēnai symbę̄, hēmas te kai tous autothi laous ōphelę̄. Christos gar estin ho apokalyptōn bathea kai apo krypha, kai synesin kardiais ho enieis. En autǭ gar, kai par᾿ autou pantes eisin hoi thēsauroi tēs sophias kai gnōseōs apokryphoi. Di' autou te kai syn autǭ tǭ theǭ kai Patri doxa, kai kratos syn hagiǭ Pneumati eis tous aiōnas tōn aiōnōn. ᾿Amēn.
Copy of a letter written by the same to bishop Acacius, about the scapegoat.
When I read what your Holiness lately sent, I was greatly delighted; I all but embraced it and clung to it. For I came to feel as though you were not absent at all; the greetings of true friends can create such a disposition. That is how it is with me; and I am persuaded that it is no different with your Reverence. Since you were pleased to let me know that I should write something about the scapegoat, by which the mystery in it would become clear, I must say this: since your sharpness of mind has quite enough aptitude for learning and a natural and admirable knowledge of the sacred writings, it is perhaps superfluous for someone else to say anything about the questions. But since there is no harm in saying what comes into my mind too, we have written, for it was not possible to refuse what was asked. And if we happen to fall a little short of perfect precision, forgive us. For speculations that are hard to approach are difficult to make clear and not easy to grasp. Yet we are not far from hope, through your Reverence's prayers, that Christ will guide us to this too, he who reveals deep things out of darkness, gives wisdom to the blind, and grants a word, as is said.
It is written, then, in Leviticus about the scapegoat: “And he shall take the two goats and set them before the Lord at the door of the tent of witness. And Aaron shall cast lots upon the two goats, one lot for the Lord and one lot for the scapegoat. And Aaron shall bring the goat on which the lot for the Lord fell, and offer it for sin; and the goat on which the lot of the scapegoat fell he shall set alive before the Lord, to make atonement over it, so as to send it away for dismissal; he shall let it go into the wilderness.” And after other things: “And he shall slaughter the goat for sin, the one for the people, before the Lord, and bring some of its blood inside the veil, and do with its blood as he did with the blood of the calf; and he shall sprinkle its blood on the mercy seat, before the face of the mercy seat, and make atonement for the holy place from the uncleannesses of the sons of Israel and from their wrongdoings, for all their sins. And so he shall do for the tent of witness that is set among them in the midst of their uncleanness.” This is about the goat that is slaughtered and sanctifies the holy tent with its blood. About the one that lives and is released it says again: “And he shall bring the living goat, and Aaron shall lay his hands on the head of the living goat and confess over it all the iniquities of the sons of Israel, all their wrongdoings, and all their sins; and he shall put them on the head of the living goat and send it away by the hand of a ready man into the wilderness. And the goat shall bear on itself their wrongdoings into an untrodden land; and he shall send the goat away into the wilderness.”
All Scripture is divinely inspired and profitable. For whatever God utters is surely also saving. To those who are able to see the force of the truth its beauty comes to meet them, flashing like light on the mind the knowledge of the mystery of Christ; but to those whose mind is not firmly set, but still limping, as it were, and childish, even the choicest speculations may sometimes be subject to blame and charge. I say this having read with some care what was written by your Reverence. For some there perhaps thought that one of the goats was assigned to the God over all for consecration and sacrifice, while the other was sent into the wilderness to a scapegoat, an evil and unclean demon; and that by priestly hands, and by a decree of the law. On its face the thing is silly and ridiculous. One might say to those who have taken it so: Yet should you not rather have considered this? How could the creator of all, who is beyond all, beyond mind and reason, and alone is God and Lord by nature, have allowed the apostate Satan to be received as a partner, so to speak, in his kingdom and glory? Yet we have heard him say plainly through one of the holy prophets, “My glory I will not give to another.” If the law given through the all-wise Moses commanded that whatever one wishes to consecrate must be consecrated to him alone, and then the very one who spoke the law decreed that the glory most fitting to him alone must also be assigned to evil spirits, how would he not be setting himself against his own words? For what he forbade to be done, this he would have commanded to be done. It is among the most absurd things to think that the God who rules over all disregards the honour and glory owed to him and wishes to attach it to others as well, when he says plainly through Moses, “You shall worship the Lord your God, and him alone shall you serve,” and “You shall have no other gods besides me.”
For this reason the divine Moses too cooperates closely with the decrees from above and from God, and says to those of the blood of Israel: “These are the ordinances and the judgements which you shall keep to do in the land which the Lord God of your fathers gives you as an inheritance, all the days that you live upon the earth. You shall utterly destroy all the places where the nations whom you are dispossessing served their gods, on the high mountains and on the hills and under every thick tree. You shall pull down their altars and break their pillars, cut down their groves, and burn the carved images of their gods with fire, and destroy their name from that place.” Then how would it be likely that the one who commands through Moses that men be brought from Greek deceit into the light of truth, and that the precincts be burnt along with the idols, the altars dug up and the groves cut down, so that no remnant of their abomination is left, should share his glory with them, as I said before, and should come to the point of ordering the very men set apart for him for the priestly service to sacrifice to them by releasing one of the goats into the wilderness? Yet when Israel made a calf in the wilderness he accused them severely, saying to the divine Moses, “Go, get down quickly from here; for your people whom you brought out of the land of Egypt have acted lawlessly; they have made themselves an idol.” And on those who were initiated to Baal of Peor because they united with the women of Moab, netted to apostasy by the beauty of their bodies, he is seen to have inflicted a bitter penalty; for no small number perished for this reason. It would be no small charge against the divine and blameless counsel if some fell and perished for worshipping other gods, while the very God who was angry with the apostates commanded that an evil and hostile power be counted worthy of offerings and sacrifices, which some might say is called the scapegoat, not seeing with the eyes of the mind the meaning of the sacred writings that is hidden within.
But we, applying to the divine oracles a mind not careless and lazy but exact and, as far as possible, wakeful, shall be eager to hunt out the admirable beauty of the truth. And we say that the God of all, having given the law through Moses to the people of old for the overthrow of the error of many gods and the enlightenment of those in darkness, would never have consented to become a way and a door, or rather a teacher, for honouring unclean demons. If we search the divinely inspired Scriptures carefully, we shall find the truth hidden in them. It would be fitting for those who look into the shadows of the law to say the words rightly spoken through one of the holy prophets: “Who is wise, and will understand these things? Or prudent, and will know them?” For “the law has a shadow of the good things to come, and not the very image of the realities,” as it is written; yet the shadows are in labour with the truth, even if they themselves are not altogether the truth. For this reason the divine Moses put a veil over his face and so spoke to the sons of Israel, all but crying out through the action itself that the beauty of the oracles given through him would be seen, not in the types that appear outwardly, but in the speculations hidden within. Come, then, removing the shadow of the law and taking the outer coverings away from Moses' face, let us see the truth bare.
He commanded that two goats be brought, and that two lots be written for them, so that one of the goats was named “lord” and the other “scapegoat.” So the goats' names are “lord” and “scapegoat”; and through both is signified the one and only Son and Lord Jesus Christ. In what way, we shall say as best we can, applying ourselves to the precision of the speculations. A she-goat, or a he-goat, or a kid was the sacrifice for sin according to the law. For divinely inspired Scripture very often likens the righteous to a sheep, and the lover of sin to a goat. For what reason? The righteous is full of the glories that come from virtue, and so he would rightly be understood to be fruitful; and the sheep bears wool, so for this reason he is very fittingly compared to a sheep. But one would see the soul of the sinner bare, fruitless, and empty of all good works. The goat, then, is its type; it is an unproductive animal and ranks behind the sheep in value. For this reason our Lord Jesus Christ too says, “When the Son of Man sits on the throne of his glory and sets the sheep on his right and the kids on his left.” To those on the right, since they have the fruits of righteousness, he restores the kingdom prepared for them; but on those on the left he will bring fire, punishment, and the penalties fitting for the devil. A kid, then, was slaughtered for sin; and you will learn this from the law, which says plainly, “If the ruler sins and does one of all the commandments of the Lord his God which should not be done, unintentionally, and sins and errs, and the sin which he has sinned in it is made known to him, then he shall bring as his gift a kid of the goats, a male without blemish.” And the God over all himself said somewhere about those allotted the priesthood according to the law, “They shall eat the sins of my people,” that is, the sacrifices for sins; for the Lord's offering is the portion and lot of the priests, as it is written.
Christ, then, became a slaughtered victim for our sins, according to the Scriptures; and for this reason we say that he was named sin. The all-wise Paul writes, “Him who knew no sin he made sin for us,” that is, God the Father. For we certainly do not say that Christ became a sinner, God forbid; but, though he was righteous, or rather righteousness itself (for he does not know how to do wrong), the Father made him a victim for the sins of the world. “And he was counted among the lawless,” undergoing the sentence most fitting for the lawless. And the divine prophet Isaiah will assure us, saying, “All we like sheep have gone astray; each has gone astray in his own way; and the Lord handed him over to our iniquities; and he is in pain for us; and by his bruise we were healed.” And the all-wise Peter writes, “He himself bore our sins in his body on the tree.” So the lot hung over those on earth that they must suffer death, because of the transgression in Adam and the sin that has reigned like a tyrant from him down to us. But the Word from God the Father, rich in gentleness and love for mankind, became flesh, that is, man, conformed to us who are under sin, and took up our lot. For, as the most excellent Paul writes, “by the grace of God he tasted death for everyone,” and made his own life the ransom for the life of all; one died for all, so that all of us might live to God, sanctified and given life through his blood, “being justified freely by the grace that comes from him.” For, as the blessed evangelist John says, “The blood of Jesus Christ cleanses us from all sin.” The name of the slaughtered goat, then, was “lord,” and it received its slaughter by lot; it was a holy and sacred victim as a type of Christ, who died not for himself but for us, as I said, and sanctifies the church with his own blood. “For he shall slaughter the goat for sin,” it says, “the one for the people, before the Lord, and bring some of its blood inside the veil, and sprinkle its blood on the mercy seat, before the face of the mercy seat, and make atonement for the holy place from the uncleannesses of the sons of Israel and from their wrongdoings, for all their sins. And so he shall do for the tent of witness that is set among them in the midst of their uncleanness.” For Christ entered the holy of holies, not through the blood of goats and calves, but through his own blood, having obtained eternal redemption and sanctifying, as I said, the truer tent, that is, the church, and all who are in it. So the divine Paul writes at one time, “Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside the gate,” and at another, “Be imitators of God, as beloved children, and walk in love, as Christ also loved us and gave himself for us, an offering and a sacrifice to God for a fragrant odour.”
We must see, then, in the slaughtered goat Emmanuel come to be in the death of the flesh, but for the undoing of death and sin. For he was free among the dead, that is, not to be caught by sins, and not liable with us to the penalty of death. Let us see him in the other goat, the one that lives and is released, both suffering humanly and not suffering divinely; dying in the flesh and stronger than death; not remaining with us in the tomb, as the Jews in their madness supposed, nor held fast by the gates of Hades together with the rest. For, as his disciple says, “His soul was not left in Hades, nor did his flesh see corruption.” For he came back to life having despoiled Hades, saying to those in chains, “Come out,” and to those in darkness, “Be uncovered”; and he leapt up to the Father above and in heaven, into the place untrodden by men, taking our sins on himself and being the atonement for them. So the divine John writes to those who believe in him, “Little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous; and he is the atonement for our sins, and not for ours only but also for the whole world.”
I think it necessary to set out the very words of the law as a reminder for the hearers. They run thus: “And he shall bring the living goat, and Aaron shall lay his hands on the head of the living goat and confess over it all the iniquities of the sons of Israel, all their wrongdoings, and all their sins; and he shall put them on the head of the living goat and send it away by the hand of a ready man into the wilderness.” See how, though the first goat has been slaughtered, he very often calls the other living. For, as I said, the one and only Son and Lord Jesus Christ was depicted in both: as in the suffering of his own flesh and outside suffering, as in death and above death. For the Word of God lived even while his holy flesh tasted death, and remained impassible, though making the suffering of his own body his own and referring it to himself.
One might also see this deep and great mystery depicted for us in another way in Leviticus. The law given through Moses declares the leper defiled and commands that he be sent out of the camp as unclean; but if the affliction should come to an end, then indeed it orders that he become acceptable. It says, “This is the law of the leper: on the day he is cleansed he shall be brought to the priest; and the priest shall go out of the camp, and the priest shall look, and behold, the infection of leprosy is healed from the leper; and the priest shall give orders, and they shall take for the one cleansed two living clean birds; and the priest shall give orders, and they shall slaughter one bird into an earthen vessel over running water; and the living bird he shall take and dip it in the blood of the bird slaughtered over running water; and he shall sprinkle the one cleansed of the leprosy seven times, and he shall be clean. And he shall send the living bird away into the plain.” The birds, then, are two, and unblemished, that is, clean and with no fault, I mean according to the law. The one was slaughtered over running water, while the other, remaining outside the slaughter and then dipped in the blood of the dead one and over running water, was sent away into the wilderness in the same way as the goat. The type would suggest to us here again the great and holy mystery of our Saviour. For the Word was from above, that is, from the Father and from heaven; for this reason he is very fittingly likened to a bird. He came down by the dispensation into likeness with us and took the form of a servant; yet he was also from above. So he said plainly to the Jews, “You are from below; I am from above; I am not of this world.” And again, “No one has ascended into heaven except he who descended from heaven, the Son of Man.” For, as I said just now, even when he had become flesh, that is, a perfect man, he was not earthly or made of dust like us, but heavenly and above the world, inasmuch as he is understood to be God. Yet one may see in the birds, as in the goats, that he suffered in the flesh, according to the Scriptures, but remained beyond suffering; that he died humanly but lived divinely, for the Word was life. So the all-wise disciple said that he was put to death in the flesh but made alive in the spirit. Yet even though the Word had no part in suffering death in his own nature, he nonetheless makes the suffering of his own flesh his own, as I have already said. For the living bird was dipped in the blood of the dead one, and, soaked in the blood and, as it were, sharing in the suffering, was sent away into the wilderness; for the only-begotten Word of God went back up into heaven with the flesh united to him, and the sight in heaven was strange. For the host of the holy angels was astonished to see the King of glory and the Lord of hosts in a form like ours. And they said, “Who is this who comes from Edom” (that is, from the earth), “with the redness of his garments from Bosor?” Bosor is interpreted “flesh,” or “constraint and affliction.” Then they asked further, “What are these wounds between your hands?” And he said to them, “Those with which I was wounded in the house of my beloved.” For just as, by a most fitting dispensation, he showed to the doubting Thomas even after his resurrection from the dead his hands and the marks of the nails in them, and told him to touch the piercing in his side, so too, when he had come into heaven, he assured the holy angels that Israel, once beloved, had justly been cast out of its relationship with them and had slipped away. For this reason he showed his garment stained with blood and the wounds in his hands; not that he had them as something he could not cast off (for, risen from the dead, he put off corruption and with it all that comes from it), but so that, as I said, by the dispensation “the manifold wisdom of God might now be made known through the church to the principalities and powers in the heavenly places, which he accomplished in Christ according to the purpose of the ages.” For so the most holy Paul writes to some. As, then, the mystery of Christ was clearly depicted in the goats, so it was in the two birds.
But perhaps someone will say: “How, then, do you say that the Son and Lord Jesus Christ is one and the same, when two goats were brought forward, and two birds? Or might not the law show, not obscurely, that there are certainly two Sons and Christs?” Some have already been forced down into such impiety as to think and say that the Word from God the Father is specially one Christ, and the one from the seed of David another. But we say to those who have supposed this out of ignorance, as the divine Paul writes, that there is “one Lord, one faith, one baptism.” So if they say two Sons, there would certainly be two Lords, two faiths, and as many baptisms. Then the one who had Christ speaking in him, as he himself says, would be telling a falsehood. But this is not so, God forbid. So there is one Lord, one faith, one baptism. For we believe in one Lord Jesus Christ, that is, the only-begotten Word of God made man and incarnate. For this reason we are also baptized into his death, and we know him alone as Lord, being God, not setting man and God apart, but affirming, as I said, that the very Word from God the Father became man while remaining God; for he is unchangeable and unalterable by nature. Otherwise, let our opponents tell us, if they say two Sons, one specially the one from the seed of David and another again, separately, the Word from God the Father: is not the Word from God the Father better by nature than the one from the seed of David, and by incomparable differences? For what is the nature of man compared with the divine and supreme nature? But I think they will say, even against their will, that the Word from God the Father is better by nature. Then what shall we do, seeing that the goats are not of different natures from one another, but rather of the same kind, and in no way differ from each other as regards being what they are? The same argument would apply to the two birds. Let them grant, then, that because the goats, or the birds, are of the same kind, the Word of God does not differ at all from a man. But they will not, I think, tolerate such an argument; for the gap between Godhead and manhood is very great.
Let us leave the examples, then, to be understood according to the sense that fits them. For they fall far short of the realities and sometimes give only a partial indication of what they signify. We say that the law was a shadow and type, a kind of painting set before those who look at the realities. Shadows are the first strokes of the art of those who paint on panels; and when the bloom of the colours is laid on them, then indeed the beauty of the painting flashes out. It was necessary, then, that the law given through Moses, wishing to depict clearly the mystery of Christ, should not show him dying and living at once in one of the goats, or of the birds, lest the action seem a theatrical marvel; but it received the slaughter in one, as in one who suffered, and showed the same one in the other living and released.
I shall think it necessary to show that the argument on this point does not go beyond what is reasonable, by adding another image to what I have said. It is written in the book of the making of the world: “And it came to pass after these words that God tested Abraham and said to him, ‘Abraham, Abraham.’ And he said, ‘Here I am.’ And he said, ‘Take your beloved son, whom you love, Isaac, and go into the high land, and offer him there as a whole burnt offering on one of the mountains which I will show you.’ And rising early, he saddled his donkey and took with him two servants and Isaac his son; and having split wood for the burnt offering, he rose and went, and came to the place God had told him of, on the third day. And Abraham looked up with his eyes and saw the place from afar; and Abraham said to his servants, ‘Sit here with the donkey; I and the boy will go on as far as there, and when we have worshipped we will return to you.’ And he took the wood for the burnt offering and laid it on Isaac his son, and took in his hands the fire and the knife; and the two went together.” And after other things: “And Abraham built an altar there and laid the wood on it; and binding Isaac his son, he laid him on the altar on top of the wood. And Abraham stretched out his hand to take the knife to slaughter his son.” Now if one of us wished to see the story of Abraham painted on a panel, how would the painter have drawn him? Doing everything that is described in one picture, or separately and in different ways, that is, in different forms, the same man many times? I mean, for example, at one point seated on the donkey, with the boy taken along and the servants following; at another, again, with the donkey left below with the servants, having loaded Isaac with the wood and holding the knife and the fire in his hands; and elsewhere the same man in yet another form, having bound the youth on the wood and armed his right hand with the knife to bring down the stroke? Yet it would not be one Abraham and another, seen many times in different ways in the painting, but the same one everywhere, the painter's art always adapting itself to the needs of the action. For it was not reasonable, or rather not possible, to see him doing everything described in one picture. The law, then, was a painting, and types of realities in labour with the truth. So even if the need to show the mystery of Christ brought forward two goats, and even if there was a pair of birds, yet the one in both was one, as in suffering and outside suffering, in death and above death, and ascending into heaven as a kind of second firstfruits of humanity renewed for incorruption. For he himself has renewed for us the road upward, and we shall follow him in due time. “For I go,” he says, “to prepare a place for you; and I will come again and take you with me, so that where I am you also may be with me.” These are the true hopes we have.
I have written what I knew. It is for your Reverence to examine what has been written more exactly, so that, if something better should be found, it may benefit both us and the people there. For Christ is the one who reveals deep and hidden things and puts understanding into hearts. For in him, and from him, are all the hidden treasures of wisdom and knowledge. Through him and with him be glory and power to God the Father with the Holy Spirit to the ages of ages. Amen.
Chapter 42
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᾿Ακόλουθον ἅπαντα τὰ ταῖς Ἐκκλησίαις χρήσιμα, καὶ τὰ ἀνακύπτοντα καθ' ἡμέραν, ὡς ἔπος εἰπεῖν, ἀνακοινοῦσθαι τῇ σῇ ὁσιότητι, ἵνα μὴ θρῦλοί · τινες ἕτερα ἀνθ' ἑτέρων λέγοντες ἐκταράσσουσι τοὺς αὐτόθι θεοσεβεστάτους ἐπισκόπους. Γεγράφασι τοίνυν οἱ ἐκ τῆς Ἀνατολῆς τὴν κοινωνίαν ἀπαιτοῦντες [καὶ πίστιν ἑαυτῶν ἐναργῆ καθιστῶντες 1], καὶ λέγοντες ἐναργῶς καὶ Θεοτόκον τὴν ἁγίαν Παρθένον, καὶ ὅτι εἷς ἐστιν ὁ Υἱὸς τοῦ Θεοῦ ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, καὶ πρὸ παντὸς αἰῶνος ἐκ Πατρὸς ἀποῤῥήτως γεγεννημένος, καὶ ἐν τελευταίοις ὁ αὐτὸς ἄνθρωπος ἐκ γυναικός· καὶ ὅτι ἓν αὐτοῦ πρόσωπον, καὶ οὐ δύο. Εἶτα ὑποκατιόντες, ἕτερον προστιθέασιν ὁ τινας ἑτάραξε τῶν οὐ σφόδρα συνιέναι δυναμένων, καὶ ἐνομίσθησαν οὐ πάντη 8 τῶν Νεστορίου καθαρεύειν φλυαριῶν. Ταῦτά μοι γέγραφεν ὁ κύριός μου ὁ θεοσεβέστατος ἐπίσκοπος Ἀκάκιος τῆς Μελιτηνῆς. Καὶ ἦν ἀναγκαῖον ἐπιστολὴν συνθῆναι ὁ μακροτέραν, καὶ διερμηνεῦσαι τὰς φωνὰς τῶν ἐκ τῆς Ἀνατολῆς, ἐφ᾿ αἷς ἐσκανδαλίσθησάν τινες. Πέπομφα τοίνυν τὸ ἴσον τῆς ἐπιστολῆς, ἵνα κἂν εἴ τινες τῶν αὐτόθι τὰ ἴσα παθόντες εὑρεθεῖεν, ἔχοιεν ἐγκύπτοντες εἰδέναι τὸ ἀληθές. Οἶδα δὲ καὶ τοῦτο ποιήσας περιττῶς, ἀρκούσης ἅπαξ τῆς σῆς τελειότητος πρὸς τὸ πάντα δύνασθαι διατρανοῦν, καὶ τοῖς ἀμαθείᾳ κεκρατημένοις τὸ τῆς ἐνούσης αὐτῇ ἱ συνέσεως ὄφελος ἐνεργάσασθαι.
᾿Akolouthon hapanta ta tais Ekklēsiais chrēsima, kai ta anakyptonta kath' hēmeran, hōs epos eipein, anakoinousthai tę̄ sę̄ hosiotēti, hina mē thryloi ; tines hetera anth' heterōn legontes ektarassousi tous autothi theosebestatous episkopous. Gegraphasi toinyn hoi ek tēs Anatolēs tēn koinōnian apaitountes [kai pistin heautōn enargē kathistōntes 1], kai legontes enargōs kai Theotokon tēn hagian Parthenon, kai hoti heis estin ho Huios tou Theou ho Kyrios hēmōn Iēsous ho Christos, kai pro pantos aiōnos ek Patros aporrhētōs gegennēmenos, kai en teleutaiois ho autos anthrōpos ek gynaikos; kai hoti hen autou prosōpon, kai ou dyo. Eita hypokationtes, heteron prostitheasin ho tinas hetaraxe tōn ou sphodra synienai dynamenōn, kai enomisthēsan ou pantē 8 tōn Nestoriou kathareuein phlyariōn. Tauta moi gegraphen ho kyrios mou ho theosebestatos episkopos Akakios tēs Melitēnēs. Kai ēn anankaion epistolēn synthēnai ho makroteran, kai diermēneusai tas phōnas tōn ek tēs Anatolēs, eph᾿ hais eskandalisthēsan tines. Pepompha toinyn to ison tēs epistolēs, hina kan ei tines tōn autothi ta isa pathontes heuretheien, echoien enkyptontes eidenai to alēthes. Oida de kai touto poiēsas perittōs, arkousēs hapax tēs sēs teleiotētos pros to panta dynasthai diatranoun, kai tois amatheią kekratēmenois to tēs enousēs autę̄ hi syneseōs ophelos energasasthai.
It is fitting to share with your Holiness everything useful to the churches and whatever comes up, so to speak, day by day, so that rumours saying one thing in place of another may not trouble the most God-fearing bishops there. Those from the East, then, have written asking for communion [and making their faith plain], saying plainly both that the holy Virgin is Mother of God, and that the Son of God, our Lord Jesus Christ, is one, ineffably begotten of the Father before every age, and the same one in the last times man from a woman; and that his person is one, and not two. Then, further down, they add something else that troubled some who are not very able to understand, and they were thought not to be wholly clean of the prattle of Nestorius. My lord, the most God-fearing bishop Acacius of Melitene, wrote me this. It was necessary to compose a rather long letter and to explain the expressions of those from the East at which some were scandalized. I have sent you a copy of the letter, so that, if any there are found to have suffered the same, they may look into it and know the truth. I know that in doing this too I have done what was unnecessary, since your Perfection is fully able by yourself to explain everything and to bring the benefit of your understanding to those held by ignorance.
Chapter 43
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Διὰ τὴν τῶν Ἐκκλησιῶν εἰρήνην, καὶ τὸ μὴ ἀλλήλων αὐτὰς ἀπονοσφίζεσθαι πρὸς διχονοίας, αἱ δ συγκαταβάσεις οὐκ ἀκερδεῖς. Εἰκὸς γάρ τινας οὐ δε χθέντας εἰς κοινωνίαν, ἐξ ἀκηδείας ἐφ᾿ ἕτερόν τι και ἀβουλήτως ἐλθεῖν. Ἢ γὰρ αἱρέσεις τίκτονται καὶ ἀκολουθοῦσι σχίσματα, ἢ καὶ κ θόρυβοι διηνεκεῖς, οὐκ ἀνεχομένων τοῦ ἐπιτιμᾶσθαι μακρὰ 1 τῶν εἰωθότων. Τοῦτο συνεωρακὼς ἡσμένισα σφόδρα ἐπιδραμόντων τῶν ἐκ τῆς Ἀνατολῆς, καὶ ζητησάντων τὴν κοινωνίαν, καὶ μάλιστα ὅτι καὶ γέγονεν εὐαφόρμως, τοῦ εὐσεβεστάτου καὶ θεοφιλεστάτου βασιλέως γράψαντος περὶ τούτου Γέγονε γὰρ ἀναγκαία φροντὶς τῇ γαληνότητι αὐτοῦ τῶν Ἐκκλησιῶν ἡ ὁμοψυχία. Τοῦτο σκοπήσασα καὶ ἡ σὴ τελειότης, τὰ ἑαυτῇ πράξαι πρέποντα βουλήθητι, καὶ ὅσα πρὸς λυσιτέλειαν ὁρᾷ τῶν αὐτόθι τοῦ Θεοῦ Ἐκκλησιῶν. Γέγραφα τοίνυν περὶ τοῦ πράγματος, ἐννοήσας τὸ συμφέρον· καὶ τῆς σῆς ἐστι τελειότητος τὸ ἐπιθεῖναι πέρας. "Αμεινον γὰρ μετανοοῦντας δέχεσθαι, ἢ γοῦν ἀπαναισχυν τήσαντας προστεθῆναι η τῷ μέρει τῶν τὰ Νεστορίου φρονεῖν ἑλομένων. Ἐπειδὴ δὲ πάνσοφός τε καὶ παντέλειος ὢν, ἐκέλευσας πεμφθῆναί τινα τῶν ἐμῶν πονηματίων η, καὶ ψελλιζούσης ἀνέχῃ γλώττης, ἐθάρσησα πέμψαι τέως βιβλία τέσσαρα, πολὺν ἔχοντα λόγον περὶ τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας ἐκ τῶν Παλαιῶν Γραμμάτων. Προστέθηκα ο δὲ καὶ ὁ γέγραφα κατὰ τῶν Νεστορίου δυσφημιῶν· ἀποχρώντως δὲ τῆς σῆς τελειότητος ἐχούσης πρὸς τὸ καὶ ἡμᾶς δύνασθαι, καὶ τοὺς αὐτόθι ἅπαντας ὠφελεῖν, ὡς ἐξ ἀγάπης εἰς τοῦτο παρήχθην Ρ. ᾿Αναγνοὺς δὲ καὶ ἐπανορθώσας εἴ τι παρῶπται, καὶ τοῖς ἄλλοις τῶν ἀδελφῶν ἐμφανίσαι 4 καταξίωσον. Ἔχει δὲ τὰ βιβλία οὕτως. Περὶ τῶν εἰς τὴν Γένεσιν βιβλίον ἓν, περὶ τῆς ἐν πνεύματι καὶ ἀληθείᾳ προσκυνήσεως βιβλία δύο, πρὸς τὰ Θεοδωρήτου καὶ ᾿Ανδρέου εἰς τὰ κεφάλαια, περὶ τῆς Σαρκώσεως βιβλίον ἓν κατὰ τῶν Νεστορίου δυσφημιῶν.
Dia tēn tōn Ekklēsiōn eirēnēn, kai to mē allēlōn autas aponosphizesthai pros dichonoias, hai d synkatabaseis ouk akerdeis. Eikos gar tinas ou de chthentas eis koinōnian, ex akēdeias eph᾿ heteron ti kai aboulētōs elthein. Ē gar haireseis tiktontai kai akolouthousi schismata, ē kai k thoryboi diēnekeis, ouk anechomenōn tou epitimasthai makra 1 tōn eiōthotōn. Touto syneōrakōs hēsmenisa sphodra epidramontōn tōn ek tēs Anatolēs, kai zētēsantōn tēn koinōnian, kai malista hoti kai gegonen euaphormōs, tou eusebestatou kai theophilestatou basileōs grapsantos peri toutou Gegone gar anankaia phrontis tę̄ galēnotēti autou tōn Ekklēsiōn hē homopsychia. Touto skopēsasa kai hē sē teleiotēs, ta heautę̄ praxai preponta boulēthēti, kai hosa pros lysiteleian horą tōn autothi tou Theou Ekklēsiōn. Gegrapha toinyn peri tou pragmatos, ennoēsas to sympheron; kai tēs sēs esti teleiotētos to epitheinai peras. "Ameinon gar metanoountas dechesthai, ē goun apanaischyn tēsantas prostethēnai ē tǭ merei tōn ta Nestoriou phronein helomenōn. Epeidē de pansophos te kai panteleios ōn, ekeleusas pemphthēnai tina tōn emōn ponēmatiōn ē, kai psellizousēs anechę̄ glōttēs, etharsēsa pempsai teōs biblia tessara, polyn echonta logon peri tēs tou Sōtēros hēmōn oikonomias ek tōn Palaiōn Grammatōn. Prostethēka o de kai ho gegrapha kata tōn Nestoriou dysphēmiōn; apochrōntōs de tēs sēs teleiotētos echousēs pros to kai hēmas dynasthai, kai tous autothi hapantas ōphelein, hōs ex agapēs eis touto parēchthēn R. ᾿Anagnous de kai epanorthōsas ei ti parōptai, kai tois allois tōn adelphōn emphanisai 4 kataxiōson. Echei de ta biblia houtōs. Peri tōn eis tēn Genesin biblion hen, peri tēs en pneumati kai alētheią proskynēseōs biblia dyo, pros ta Theodōrētou kai ᾿Andreou eis ta kephalaia, peri tēs Sarkōseōs biblion hen kata tōn Nestoriou dysphēmiōn.
For the sake of the peace of the churches, and so that they may not be cut off from one another in discord, concessions are not without profit. For it is likely that some, if not received into communion, may out of weariness turn, even against their will, to something else. For either heresies are born and schisms follow, or else there are continual disturbances, when men do not bear being long rebuked in their accustomed ways. Seeing this, I was very glad when those from the East hastened to us and sought communion, especially since it came about on good grounds, the most pious and God-beloved emperor having written about it; for the unanimity of the churches has become a necessary concern of his Serenity. Considering this, let your Perfection too be willing to do what befits you and whatever you see to be for the benefit of the churches of God there. I have written about the matter, considering what is expedient; it is for your Perfection to bring it to completion. For it is better to receive those who repent than to have them, through shamelessness, added to the party of those who have chosen to hold the views of Nestorius.
Since, being all-wise and all-perfect, you ordered some of my little works to be sent, and you put up with a stammering tongue, I have ventured to send for the present four books, containing much discussion of the dispensation of our Saviour from the Old Testament writings. I have also added what I wrote against the blasphemies of Nestorius; though your Perfection is fully able to benefit both us and all those there, I was led to this out of love. Be so good as to read them, correct anything that has been overlooked, and show them to the other brothers as well. The books are these: one book on Genesis; two books on worship in spirit and truth; the reply to what Theodoret and Andrew wrote on the chapters; one book on the incarnation, against the blasphemies of Nestorius.
Chapter 44
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Ὑπομνηστικὸν Εὐλογίῳ πρεσβυτέρῳ παραμένοντι ἐν Κωνσταντινουπόλει, παρὰ τοῦ ἀρχιεπισκόπου Κυρίλλου. Κύριλλος ἐπίσκοπος ᾿Αλεξανδρείας Εὐλογίῳ χαίρειν. Ἐπιλαμβάνονταί τινες τῆς ἐκθέσεως, ἧς πεποίηνται οἱ ἀνατολικοὶ, καί φασι · Διὰ τί δύο φύσεις ὀνομαζόντων αὐτῶν ἡνέσχετο, ἢ καὶ ἐπῄνεσε ὁ τῆς ᾿Αλεξανδρείας ; Οἱ δὲ τὰ Νεστορίου φρονοῦντες, λέν γουσι κἀκεῖνον οὕτω φρονεῖν, συναρπάζοντες τοὺς οὐκ εἰδότας τὸ ἀκριβές. Χρὴ δὲ τοῖς μεμφομένοις ἐκεῖνο λέγειν· ὅτι οὐ πάντα, ὅσα λέγουσιν οἱ αἱρετικοὶ, φεύγειν καὶ παραιτεῖσθαι χρή· πολλὰ γὰρ ὁμολογοῦσιν ὧν καὶ ἡμεῖς ὁμολογοῦμεν. Οἷον, οἱ Αρειανοὶ ὅταν λέγωσι τὸν Πατέρα, ὅτι δημιουργός ἐστι τῶν ὅλων καὶ Κύριος, μὴ διὰ τοῦτο φεύγειν ἡμᾶς ἀκόλουθον ταύτας τὰς ὁμολογίας; Οὕτω καὶ ἐπὶ Νεστορίου· κἂν λέγῃ δύο φύσεις, τὴν διαφοράν σημαίνων τῆς σαρκὸς καὶ τοῦ Θεοῦ Λόγου· ἑτέρα γάρ ἡ τοῦ Λόγου φύσις, καὶ ἑτέρα ἡ τῆς σαρκὸς, οὐκέτι τὴν ἕνωσιν ὁμολογεῖ μεθ᾽ ἡμῶν. Ἡμεῖς γὰρ ἑνώσαντες ταῦτα, ἕνα Χριστὸν, ἕνα Υἱὸν, τὸν αὐτὸν, ἕνα Κύριον ὁμολογοῦμεν· καὶ λοιπὸν μίαν τὴν τοῦ Θεοῦ τ φύσιν σεσαρκωμένην. Ὁποῖον ἔστι καὶ ἐπὶ τοῦ κοινοῦ εἰπεῖν ἀνθρώπου· ἔστι μὲν γὰρ ἐκ διαφόρων φύσεων, ἀπὸ τε σώματος, φημὶ, καὶ ψυχῆς. Καὶ ὁ μὲν λόγος, καὶ ἡ θεωρία οἶδε τὴν διαφοράν· ἑνώσαντες δὲ, τότε ποιοῦμεν μίαν ἀνθρώπου φύσιν. Οὐκοῦν οὐ τὸ εἰδέναι τῶν φύσεων τὴν διαφορὰν, διατέμνειν ἐστὶν εἰς δύο τὸν ἕνα Χριστόν. Ἐπειδὴ δὲ πάντες οἱ ἐκ τῆς Ἀνατολῆς νομίζουσιν ἡμᾶς τοὺς ὀρθοδόξους ταῖς Ἀπολιναρίου δόξαις ἀκολουθεῖν, καὶ φρονεῖν, ὅτι σύγκρασις ἐγένετο ἢ σύγχυσις (τοιαύταις γὰρ καὶ αὐτοὶ κέχρηνται φωναῖς), ὡς τοῦ Θεοῦ Λόγου μεταβεβληκότος ἱ εἰς φύσιν σαρκὸς, καὶ τῆς σαρκός τραπείσης εἰς φύσιν θεότητος, συνεχωρήσαμεν αὐ τοῖς ἱ, οὐ διελεῖν εἰς δύο τὸν ἕνα Χριστόν· μὴ γένοιτο· ἀλλ᾽ ὁμολογῆσαι μόνον, ὅτι οὔτε σύγχυσις ἐγένετο, οὔτε σύγκρασις, ἀλλ᾽ ἡ μὲν σὰρξ, σάρξ ἦν, ὡς ἐκ γυναικὸς ληφθεῖσα, ὁ δὲ Λόγος, ὡς ἐκ Πατρὸς γεννηθεὶς, Λόγος ἦν· πλὴν εἷς ὁ Χριστὸς, καὶ Υἱὸς, καὶ Κύριος, κατὰ τὴν Ἰωάννου φωνὴν, ὡς γεγονότος σαρκὸς τοῦ Λόγου· παρεσκευάσθαι δὲ αὐτοὺς, προσ ἐχειν τῇ ἀναγνώσει τῆς ἐπιστολῆς τοῦ μακαρίου πάπα ᾿Αθανασίου. Ὅτι ἐκεῖ φιλονεικούντων τινῶν καὶ λεγόντων, ὅτι ἐκ τῆς ἰδίας φύσεως ὁ Θεὸς Λόγος μετεποίησεν ἑαυτῷ σῶμα, ἄνω καὶ κάτω ἰσχυρίζεται ὅτι οὐχ ὁμοούσιον ἦν τῷ Λόγῳ τὸ σῶμα· εἰ δὲ οὐχ ὁμοούσιον, ἑτέρα πάντως καὶ ἑτέρα φύσις, ἐξ ὧν ὁ εἷς καὶ μόνος νοεῖται Χριστός ". Κἀκεῖνο δὲ μὴ ἀγνοείτωσαν ν· ὅπου γὰρ ἕνωσις ὀνομάζεται, οὐχ ἑνὸς πράγματος σημαίνεται σύνοδος, ἀλλ᾿ ἢ δύο, ἢ πλειόνων, καὶ διαφόρων ἀλλήλοις κατὰ τὴν φύσιν. Εἰ τοίνυν λέγομεν ἕνωσιν, ὁμολογοῦμεν, ὅτι σαρκὸς ἐψυχωμένης νοερῶς καὶ Λόγου· καὶ οἱ δύο λέγοντες φύσεις, οὕτω νοοῦσι. Πλὴν τῆς ἑνώσεως ὁμολογουμένης, οὐκέτι διίστανται ἀλλήλων τὰ ἑνωθέντα, ἀλλ᾽ εἷς λοιπὸν Υἱὸς, μία φύσις αὐτοῦ, ὡς σαρκωθέντος τοῦ Λόγου. Ταῦτα ὡμολόγησαν οἱ ἐκ τῆς ᾿Ανατολῆς· εἰ καὶ περὶ τὴν λέξιν ὀλίγον ἐσκοτίσθησαν. Οἱ γὰρ ὁμολογοῦντες ὅτι ὁ ἐκ Θεοῦ Πατρὸς γεννηθεὶς μονογενής Λόγος, ἐγεννήθη ὁ αυτος καὶ κατὰ σάρκα ἐκ γυναικὸς, καὶ ὅτι Θεοτόκος ἐστὶν ἡ ἁγία Παρθένος, καὶ ὅτι ἓν αὐτοῦ τὸ πρόσωπον, καὶ ὅτι οὐ δύο Υἱοὶ, οὐ δύο Χριστοὶ, ἀλλ' εἷς, πῶς ταῖς Νεστορίου συμφέρονται δόξαις; Νεστόριος μὲν γὰρ ἐν ταῖς ἑαυτοῦ ἐξηγήσεσι προσποιεῖται λέγειν ὅτι Υἱὸς εἶς, καὶ εἷς Κύριος· ἀλλὰ ἀναφέρει τὴν υἱότητα καὶ τὴν κυριότητα ἐπὶ μόνον τὸν τοῦ Θεοῦ Λόγον. Ὅταν δὲ ἔλθῃ εἰς τὴν οἰκονομίαν, πάλιν, ὡς ἕτερον Κύριον, τὸν ἐκ γυναικὸς ἰδίᾳ ἄνθρωπόν φησι, συναφθέντα τῇ ἀξίᾳ τῆς ἰσοτιμίας. Τὸ γὰρ λέγειν ὅτι διὰ τοῦτο ὁ Θεὸς Λόγος Χριστὸς ὀνομάζεται, ὅτι ἔχει τὴν συνάφειαν τὴν πρὸς τὸν Χριστὸν, πῶς οὐκ ἐναργές ἐστι δύο λέγειν Χριστοὺς, εἰ Χριστὸς πρὸς Χριστὸν ἔχει συνάφειαν, - ὡς ἄλλος πρὸς ἄλλον; Οἱ δὲ ἐκ τῆς Ἀνατολῆς οὐδὲν " εἰρήκασι τοιοῦτον, τὰς δὲ φωνὰς διαιροῦσι μόνας Γ. Διαιροῦσι δὲ κατὰ τοῦτον τὸν τρόπον, ὡς τὰς μὲν θεοπρεπεῖς εἶναι λέγειν, τὰς δὲ ἀνθρωπίνας, τὰς δὲ κοινοποιηθείσας, ὡς ἐχούσας ὁμοῦ καὶ τὸ θεοπρεπὲς, καὶ τὸ ἀνθρώπινον, πλὴν εἰρημένας περὶ ἑνὸς, καὶ τοῦ αὐτοῦ, καὶ οὐχ ὡς Νεστόριος τὰς μὲν τῷ Θεῷ Λόγῳ ἰδικῶς ἀπονέμει, τὰς δὲ τῷ ἐκ γυναικὸς, ὡς ἑτέρῳ Υἱῷ. Ἕτερον δὲ ἐστι τὸ φωνῶν εἰδέναι διαφορὰν, καὶ ἕτερον τὸ μερίζειν δύο προσώποις, ὡς ἑτέρῳ, καὶ ἑτέρῳ. Ἡ δὲ ἐπιστολὴ ἡ πρὸς ᾿Ακάκιον μάλιστα, ἧς ἡ ἀρχή· « Χρῆμα μὲν ἀδελφοῖς ἡ πρόσρησις γλυκύ τε καὶ ἀξιάγαστον, » καλὴν ἀπολογίαν ἔχει περὶ πάντων. Ἔχεις δὲ πλείστας ἐπιστολὰς ἐν τῷ γλωσσοκόμῳ τ· ἂς ὀφείλεις σπουδαίως ἐπιδοῦναι· προσάγαγε δὲ τῷ μεγαπρεπεστάτῳ πραιποσίτῳ, καὶ τὰ ἀποσταλέντα παρ' ἐμοῦ δύο βιβλία, ἓν μὲν, κατὰ τῶν Νεστορίου δυσφημιῶν, ἕτερον δὲ ἔχον τὰ ἐν τῇ συνόδῳ πεπραγμένα κατὰ Νεστορίου καὶ τῶν τὰ αὐτοῦ φρονούντων, καὶ ἀντιῤῥήσεις παρ' ἐμοῦ γεγραμμένας ὁ πρὸς τοὺς γράψαντας κατὰ τῶν κεφαλαίων· δύο δὲ εἰσιν ἐπίσκοποι, ᾿Ανδρέας καὶ Θεοδώρητος. Ἔχε: δὲ ἐπὶ τέλει τὸ αὐτὸ βιβλίον καὶ συντόμους ἐκθέσεις περὶ τῆς κατὰ Χριστὸν οἰκονομίας, σφόδρα καλὰς, καὶ ὠφελῆσαι δυναμένας. Προσἀγαγε δὲ ὁμοίως αὐτῷ ἐκ τῶν ἐχουσῶν δέρμα ἐπιστολὰς πέντε, μίαν μὲν τοῦ μακαρίου πάπα ᾿Αθανασίου πρὸς Ἐπίκτητον, καὶ ἄλλην πρὸς Ἰωάννην παρ᾿ ἡμῶν, καὶ πρὸς Νεστόριον δύο, μίαν τὴν με κρὰν, καὶ μίαν τὴν μεγάλην, καὶ τὴν πρὸς ᾿Ακάκιον. Αὐτὰς γὰρ ἐζήτησε παρ' ἡμῶν.
Hypomnēstikon Eulogiǭ presbyterǭ paramenonti en Kōnstantinoupolei, para tou archiepiskopou Kyrillou. Kyrillos episkopos ᾿Alexandreias Eulogiǭ chairein. Epilambanontai tines tēs ektheseōs, hēs pepoiēntai hoi anatolikoi, kai phasi ; Dia ti dyo physeis onomazontōn autōn hēnescheto, ē kai epę̄nese ho tēs ᾿Alexandreias ? Hoi de ta Nestoriou phronountes, len gousi kakeinon houtō phronein, synarpazontes tous ouk eidotas to akribes. Chrē de tois memphomenois ekeino legein; hoti ou panta, hosa legousin hoi hairetikoi, pheugein kai paraiteisthai chrē; polla gar homologousin hōn kai hēmeis homologoumen. Hoion, hoi Areianoi hotan legōsi ton Patera, hoti dēmiourgos esti tōn holōn kai Kyrios, mē dia touto pheugein hēmas akolouthon tautas tas homologias? Houtō kai epi Nestoriou; kan legę̄ dyo physeis, tēn diaphoran sēmainōn tēs sarkos kai tou Theou Logou; hetera gar hē tou Logou physis, kai hetera hē tēs sarkos, ouketi tēn henōsin homologei meth᾽ hēmōn. Hēmeis gar henōsantes tauta, hena Christon, hena Huion, ton auton, hena Kyrion homologoumen; kai loipon mian tēn tou Theou t physin sesarkōmenēn. Hopoion esti kai epi tou koinou eipein anthrōpou; esti men gar ek diaphorōn physeōn, apo te sōmatos, phēmi, kai psychēs. Kai ho men logos, kai hē theōria oide tēn diaphoran; henōsantes de, tote poioumen mian anthrōpou physin. Oukoun ou to eidenai tōn physeōn tēn diaphoran, diatemnein estin eis dyo ton hena Christon. Epeidē de pantes hoi ek tēs Anatolēs nomizousin hēmas tous orthodoxous tais Apolinariou doxais akolouthein, kai phronein, hoti synkrasis egeneto ē synchysis (toiautais gar kai autoi kechrēntai phōnais), hōs tou Theou Logou metabeblēkotos hi eis physin sarkos, kai tēs sarkos trapeisēs eis physin theotētos, synechōrēsamen au tois hi, ou dielein eis dyo ton hena Christon; mē genoito; all᾽ homologēsai monon, hoti oute synchysis egeneto, oute synkrasis, all᾽ hē men sarx, sarx ēn, hōs ek gynaikos lēphtheisa, ho de Logos, hōs ek Patros gennētheis, Logos ēn; plēn heis ho Christos, kai Huios, kai Kyrios, kata tēn Iōannou phōnēn, hōs gegonotos sarkos tou Logou; pareskeuasthai de autous, pros echein tę̄ anagnōsei tēs epistolēs tou makariou papa ᾿Athanasiou. Hoti ekei philoneikountōn tinōn kai legontōn, hoti ek tēs idias physeōs ho Theos Logos metepoiēsen heautǭ sōma, anō kai katō ischyrizetai hoti ouch homoousion ēn tǭ Logǭ to sōma; ei de ouch homoousion, hetera pantōs kai hetera physis, ex hōn ho heis kai monos noeitai Christos ". Kakeino de mē agnoeitōsan n; hopou gar henōsis onomazetai, ouch henos pragmatos sēmainetai synodos, all᾿ ē dyo, ē pleionōn, kai diaphorōn allēlois kata tēn physin. Ei toinyn legomen henōsin, homologoumen, hoti sarkos epsychōmenēs noerōs kai Logou; kai hoi dyo legontes physeis, houtō noousi. Plēn tēs henōseōs homologoumenēs, ouketi diistantai allēlōn ta henōthenta, all᾽ heis loipon Huios, mia physis autou, hōs sarkōthentos tou Logou. Tauta hōmologēsan hoi ek tēs ᾿Anatolēs; ei kai peri tēn lexin oligon eskotisthēsan. Hoi gar homologountes hoti ho ek Theou Patros gennētheis monogenēs Logos, egennēthē ho autos kai kata sarka ek gynaikos, kai hoti Theotokos estin hē hagia Parthenos, kai hoti hen autou to prosōpon, kai hoti ou dyo Huioi, ou dyo Christoi, all' heis, pōs tais Nestoriou sympherontai doxais? Nestorios men gar en tais heautou exēgēsesi prospoieitai legein hoti Huios eis, kai heis Kyrios; alla anapherei tēn huiotēta kai tēn kyriotēta epi monon ton tou Theou Logon. Hotan de elthę̄ eis tēn oikonomian, palin, hōs heteron Kyrion, ton ek gynaikos idią anthrōpon phēsi, synaphthenta tę̄ axią tēs isotimias. To gar legein hoti dia touto ho Theos Logos Christos onomazetai, hoti echei tēn synapheian tēn pros ton Christon, pōs ouk enarges esti dyo legein Christous, ei Christos pros Christon echei synapheian, - hōs allos pros allon? Hoi de ek tēs Anatolēs ouden " eirēkasi toiouton, tas de phōnas diairousi monas G. Diairousi de kata touton ton tropon, hōs tas men theoprepeis einai legein, tas de anthrōpinas, tas de koinopoiētheisas, hōs echousas homou kai to theoprepes, kai to anthrōpinon, plēn eirēmenas peri henos, kai tou autou, kai ouch hōs Nestorios tas men tǭ Theǭ Logǭ idikōs aponemei, tas de tǭ ek gynaikos, hōs heterǭ Huiǭ. Heteron de esti to phōnōn eidenai diaphoran, kai heteron to merizein dyo prosōpois, hōs heterǭ, kai heterǭ. Hē de epistolē hē pros ᾿Akakion malista, hēs hē archē; « Chrēma men adelphois hē prosrēsis glyky te kai axiagaston, » kalēn apologian echei peri pantōn. Echeis de pleistas epistolas en tǭ glōssokomǭ t; as opheileis spoudaiōs epidounai; prosagage de tǭ megaprepestatǭ praipositǭ, kai ta apostalenta par' emou dyo biblia, hen men, kata tōn Nestoriou dysphēmiōn, heteron de echon ta en tę̄ synodǭ pepragmena kata Nestoriou kai tōn ta autou phronountōn, kai antirrhēseis par' emou gegrammenas ho pros tous grapsantas kata tōn kephalaiōn; dyo de eisin episkopoi, ᾿Andreas kai Theodōrētos. Eche: de epi telei to auto biblion kai syntomous ektheseis peri tēs kata Christon oikonomias, sphodra kalas, kai ōphelēsai dynamenas. Prosagage de homoiōs autǭ ek tōn echousōn derma epistolas pente, mian men tou makariou papa ᾿Athanasiou pros Epiktēton, kai allēn pros Iōannēn par᾿ hēmōn, kai pros Nestorion dyo, mian tēn me kran, kai mian tēn megalēn, kai tēn pros ᾿Akakion. Autas gar ezētēse par' hēmōn.
Memorandum from archbishop Cyril to Eulogius, presbyter, who was staying in Constantinople.
Cyril, bishop of Alexandria, to Eulogius: greeting.
Some are attacking the exposition made by the Easterners and say, “Why did the bishop of Alexandria put up with them, or even praise them, when they speak of two natures?” And those who hold the views of Nestorius say that he too thinks so, carrying off those who do not know the exact truth. To those who find fault one must say this: we must not flee from and reject everything the heretics say; for they confess many things that we too confess. For instance, when the Arians say that the Father is creator and Lord of all, does it follow that we must flee from these confessions? So too with Nestorius: even if he says two natures, signifying the difference of the flesh and of God the Word (for the nature of the Word is one thing and the nature of the flesh another), he does not go on to confess the union with us. For we, having united these, confess one Christ, one Son, the same one Lord; and thereafter one nature of God the Word, incarnate. It is like what may be said of an ordinary man too. He is of different natures, I mean of body and soul; and reason and contemplation know the difference; but having united them, we then make one nature of a man. So to know the difference of the natures is not to cut the one Christ into two.
But since all those from the East think that we orthodox follow the opinions of Apollinarius and hold that a mixing or confusion took place (for they themselves use such words), as though God the Word had been changed into the nature of flesh and the flesh turned into the nature of Godhead, we granted them, not to divide the one Christ into two, God forbid, but only to confess that there took place neither confusion nor mixing, but that the flesh was flesh, as taken from a woman, and the Word, as begotten of the Father, was Word; yet that Christ, and Son, and Lord is one, according to John's saying, since the Word became flesh. And we prepared them to attend to the reading of the letter of the blessed pope Athanasius. For there, since some were contending and saying that God the Word made himself a body out of his own nature, he insists again and again that the body was not consubstantial with the Word. And if not consubstantial, then the natures from which the one and only Christ is understood to be are certainly one and another. Let them not be ignorant of this either: where union is named, what is signified is not the coming together of one thing, but of two or more, different from each other in nature. If, then, we say union, we confess that it is of flesh animated with an intelligent soul and of the Word; and those who say two natures understand it so. But once the union is confessed, the things united no longer stand apart from one another; rather, there is thereafter one Son, one nature of his, since the Word has been made flesh.
This is what those from the East confessed, even if they were a little obscure about the wording. For those who confess that the only-begotten Word begotten of God the Father was himself also born according to the flesh of a woman, that the holy Virgin is Mother of God, that his person is one, and that there are not two Sons or two Christs but one, how do they agree with the opinions of Nestorius? Nestorius in his expositions pretends to say that the Son is one and the Lord one, but he refers the sonship and the lordship to God the Word alone; and when he comes to the dispensation, he again speaks of the man from the woman by himself, as another Lord, conjoined by the dignity of equal honour. For to say that God the Word is named Christ because he has conjunction with Christ, how is it not plainly to speak of two Christs, if Christ has conjunction with Christ, as one with another? But those from the East have said nothing of the kind; they divide only the sayings. And they divide them in this way: they say that some befit God, others are human, and others are made common, as having at once what befits God and what is human, yet all spoken of one and the same; and not, as Nestorius does, assigning some specially to God the Word and others to the one from the woman as to another Son. It is one thing to know the difference of sayings and another to divide them between two persons, as to one and another. The letter to Acacius especially, which begins, “Greeting one another is a sweet and admirable thing for brothers,” contains a good defence on all points.
You have very many letters in the case, which you must deliver diligently. Bring to the most magnificent chamberlain also the two books I sent: one against the blasphemies of Nestorius, the other containing the proceedings of the synod against Nestorius and those who hold his views, and the refutations I wrote against those who wrote against the chapters, two bishops, Andrew and Theodoret. At its end the same book also has brief expositions of the dispensation in Christ, very good and able to help. Likewise bring him five of the letters bound in leather: one of the blessed pope Athanasius to Epictetus, another from us to John, and two to Nestorius, the short one and the long one, and the one to Acacius. For he asked us for them.
Chapter 45
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Τοῦ αὐτοῦ πρὸς τον μακαριωτατον Σούκενσον ἐπίσκοπον τῆς Διοκαισαρέων τῆς κατὰ τὴν Ἰσαύρων ἐπαρχίαν, Περὶ πίστεως α'. Ἐνέτυχον μὲν τῷ ὑπομνηστικῷ τῷ παρὰ τῆς σῆς ὀσιότητος ἀποσταλέντι, ἤσθην δὲ ἄγαν ὅτι καίτοι δυνάμενος ἡμᾶς τε καὶ ἑτέρους ὠφελεῖν ἐκ πολλῆς ἄγαν φιλομαθίας, προτρέπειν ἀξιοῖς ἃ εἰς νοῦν ἔχομεν, καί σε φρονεῖν ὑπειλήφαμεν, ταῦτα καὶ γράψαι. Φρονοῦμεν τοίνυν περὶ τῆς τοῦ Σωτῆρος ἡμῶν οἰκονομίας, ἃ καὶ οἱ πρὸ ἡμῶν ἅγιοι Πατέρες. ᾿Αναγνόν· τες γὰρ τοὺς ἐκείνων πόνους, τὸν ἑαυτῶν νοῦν καταρυθμίζομεν, ὥστε κατόπιν αὐτῶν ἰέναι, καὶ μηδὲν τῇ τῶν δογμάτων ὀρθότητι καινὸν ἐπεισφρῆσαι. Ἐπειδὴ δὲ ἡ σὴ τελειότης διαπυνθάνεται πότερον χρὴ λέγειν ἐπὶ Χριστοῦ δύο φύσεις, ἢ μὴ, δεῖν ᾠήθημεν πρὸς τοῦτο εἰπεῖν. Διόδωρός τις πνευματομάχος ὢν κατὰ καιροὺς, ὡς φασι, κεκοινώνηκε τῇ τῶν ὀρθοδόξων Ἐκκλησίᾳ. Οὗτος ἀποθέμενος, ὥσπερ οὖν ἐνόμισε, τὸν τῆς Μακεδονικῆς αἱρέσεως σπίλον, εἰς ἑτέραν ἐκπέπτωκεν ἀῤῥωστίαν. Πεφρόνηκε γὰρ καὶ γέγραφεν, ὅτι ἕτερος μὲν Υἱὸς κατ᾿ ἰδίαν ἐστὶν ὁ ἐκ σπέρματος Δαβὶδ γεννηθεὶς ἐκ τῆς ἁγίας παρθένου καὶ θεομήτορος· ἕτερος δὲ πάλιν ἰδικῶς Υἱὸς ὁ ἐκ Θεοῦ Πατρὸς Λόγος. Κωδίῳ ὥσπερ προβάτου κατασκιάζων τὸν λύκον, προσποιεῖται μὲν ἕνα Χριστὸν λέγειν· ἀναφέρων μὲν τὸ ὄνομα ἐπὶ μόνον τὸν ἐκ Θεοῦ Πατρὸς Λόγον γεννηθέντα Υἱὸν μονογενῆ· ὡς ἐν χάριτος δὲ τάξει προσνέμων αὐτῷ, καθά φησιν αὐτός· καὶ τὸν ἐκ σπέρματος Δαβὶδ υἱὸν ἀποκαλεῖ, ὡς ἑνωθέντα, φησὶ, τῷ κατὰ ἀλήθειαν Υἱῷ· ἐνωθέντα δὲ, οὐχ ὥσπερ ἡμεῖς δοξάζομεν, ἀλλὰ κατὰ μόνην τὴν ἀξίαν, καὶ κατὰ αὐθεντίαν, καὶ κατὰ ἰσοτιμίαν. Τούτου γέγονε μαθητής Νεστόριος· καὶ ἐκ τῶν ἐκεί - νου βιβλίων ἐσκοτισμένος, προσποιεῖται μὲν Χριστὸν ἕνα, καὶ Υἱὸν, καὶ Κύριον ὁμολογεῖν, μερίζει δὲ καὶ αὐτὸς εἰς δύο τὸν ἕνα, καὶ ἀνὰ μέρος· ἄνθρωπον συνἦφθαι λέγων τῷ Θεῷ Λόγῳ, τῇ ὁμωνυμίᾳ, τῇ ἰσοτιμίᾳ [τῇ τάξει], τῇ ἀξίᾳ. Καὶ γοῦν τὰς φωνὰς τὰς ἐν τοῖς εὐαγγελικοῖς καὶ ἀποστολικοῖς κηρύγμασι περὶ Χριστοῦ κειμένας διορίζει, καί φησι τὰς μὲν ἐφαρμόζεσθαι δεῖν τῷ ἀνθρώπῳ, δηλονότι τὰς ἀνθρωπίνας· τὰς δὲ πρέπειν κατὰ μόνας τῷ Θεῷ Λόγῳ, δηλονότι τὰς θεοπρεπεῖς. Καὶ ἐπειδὴ διίστησι πολλαχῶς, καὶ ἀνὰ μέρος τίθησιν ὡς ἄνθρωπον ἰδικῶς τὸν ἐκ τῆς ἁγίας Παρθένου γεγεννημένον, καὶ ὁμοίως ἰδικῶς, καὶ ἀνὰ μέρος, Υἱὸν τὸν ἐκ Θεοῦ Πατρὸς Λό γον, διὰ τοῦτο τὴν ἁγίαν Παρθένον οὐ Θεοτόκον εἶναι φησιν, ἀνθρωποτόκον δὲ μᾶλλον. Ἡμεῖς δὲ οὐχ οὕτω ταῦτα ἔχειν διακείμεθα, ἀλλ᾽ ἐδιδάχθημεν παρὰ τῆς θείας Γραφῆς καὶ τῶν ἁγίων Πατέρων ἕνα Υἱὸν καὶ Χριστὸν καὶ Κύριον ὁμολογεῖν, τοῦτ᾽ ἔστι, τὸν ἐκ Θεοῦ Πατρὸς Λόγον, γεννηθέντα μὲν ἐξ αὐτοῦ πρὸ αἰώνων, θεοπρεπῶς καὶ ἀῤῥήτως· ἐν ἐσχάτοις δὲ τοῦ αἰῶνος καιροῖς τὸν αὐτὸν δι᾽ ἡμᾶς γεννηθέντα κατὰ σάρκα ἐκ τῆς ἁγίας Παρθένου· καὶ ἐπειδὴ Θεὸν ἐνανθρωπήσαντα καὶ σαρκωθέντα γεγέννηκε, διὰ τοῦτο καὶ ὀνομάζομεν Θεοτόκον αὐτήν. Εἷς οὖν ἐστιν Υἱὸς, εἷς Κύριος Ἰησοῦς Χριστὸς, καὶ πρὸ τῆς σαρκώσεως, καὶ μετὰ τὴν σάρκωσιν. Οὐ γὰρ ἔτερος ἦν Υἱὸς ὁ ἐκ Θεοῦ Πατρὸς Λόγος, ἕτερος δὲ πάλιν ὁ ἐκ τῆς ἁγίας Παρθένου· ἀλλ᾿ αὐτὸς ἐκεῖνος ὁ προαιώνιος καὶ κατὰ σάρκα ἐκ γυναικὸς γεγεννῆσθαι πιστεύεται· οὐχ ὡς τῆς θεότητος αὐτοῦ ἀρχὴν λαβούσης εἰς τὸ εἶναι, ἤγουν εἰς ἀρχὴν ὑπάρξεως κεκλημένης διὰ τῆς ἁγίας Παρθένου· ἀλλ᾿ ὅτι μᾶλλον, ὡς ἔφην, προαιώνιο; ὧν Λόγος, ἐξ αὐτῆς γεγεννῆσθαι λέγεται κατὰ σάρκα. Ἰδία γὰρ ἦν αὐτοῦ ἡ σάρξ, καθάπερ ἀμέλει καὶ ἡμῶν ἑκάστου, τὸ ἴδιον αὐτοῦ σῶμα. Ἐπειδὴ δέ τινες ἐπιπλέκουσιν ἡμῖν τὰς Ἀπολιναρίου δόξας, καί φασιν ὅτι, Εἰ ἕνα λέγετε καθ' ἕνωσιν ἀκριβὴ καὶ συγκεκραμένην Υίὸν, τὸν ἐκ Θεοῦ Πατρὸς Λόγον ἐνανθρωπή - σαντα καὶ σεσαρκωμένον, τάχα που κἀκεῖνο φαντάζεσθαι καὶ φρονεῖν ἐγνώκατε, ὅτι σύγκρασις, ἤτοι σύγχυσις, ἢ φυρμὸς γέγονε τοῦ Λόγου πρὸς τὸ σῶμα, ἤγουν τοῦ σώματος εἰς φύσιν θεότητος μεταβολή. Ταύτῃ τοι, καὶ μάλα ἐμφρόνως ἡμεῖς ἀποκρουόμενοι τὴν συκοφαντίαν, φαμὲν, ὅτι ὁ ἐκ Θεοῦ Πατρὸς Λόγος, ἀπερινοήτως τε καὶ ὡς οὐκ ἔστιν εἰπεῖν, ἥνωσεν ἑαυτῷ σῶμα ἐμψυχωμένον, ψυχῇ νοερᾷ, καὶ προῆλθεν ἄνθρωπος ἐκ γυναικὸς, οὐ μεταβολῇ φύσεως καθ' ἡμᾶς γεγονὼς, ἀλλ᾽ εὐδοκίᾳ μᾶλλον οἰκονομικῇ. Ἠθέλησε γὰρ ἄνθρωπος γενέσθαι, τὸ εἶναι Θεὸς κατὰ φύσιν οὐκ ἀποβαλών. ᾿Αλλ' εἰ καὶ ἐν τοῖς καθ' ἡμᾶς καθίκετο ὁ μέτροις, καὶ πεφόρηκε τὴν τοῦ δούλου μορφὴν, καὶ οὕτω μεμένηκεν ἐν ταῖς τῆς θεότητος ὑπεροχαῖς, καὶ ἐν τῇ φυσικῇ κυριότητι. Ἑνοῦντες τοίνυν ἡμεῖς τῇ ἁγίᾳ σαρκὶ, ψυχὴν ἐχούσῃ τὴν νοερὰν, ἀποῤῥήτως τε καὶ ὑπὲρ νοῦν, τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἀσυγχύτως, ἀτρέπτως, ἀμεταβλήτως, ἕνα Χριστὸν καὶ Υἱὸν, καὶ Κύριον ὁμολογοῦμεν, τὸν αὐτὸν Θεὸν καὶ ἄνθρωπον, οὐχ ἕτερον καὶ ἕτερον, ἀλλ᾽ ἕνα καὶ τὸν αὐτὸν, τοῦτο κἀκεῖνο ὑπάρχοντα καὶ νοούμενον. Τοιγάρτοι ποτὲ μὲν, ὡς ἄνθρωπος οἰκονομικῶς καὶ ἀνθρωπίνως διαλέγεται, ποτὲ δὲ, ὡς Θεὸς μετ' ἐξουσίας τῆς θεοπρεπούς ποιεῖται τοὺς λόγους. Φαμὲν δὲ κἀκεῖνο, βασανίζοντες εὐτέχνως τῆς μετὰ σαρκὸς οἰκονομίας τὸν τρόπον, καὶ περιαθροῦντες ἰσχνῶς τὸ μυστήριον, ὁρῶμεν ὅτι ὁ ἐκ Θεοῦ Πατρὸς Λόγος ἐνηνθρώπησέ τε καὶ ἐσαρκώθη, καὶ οὐκ ἐκ τῆς ἑαυτοῦ θείας φύσεως τὸ ἱερὸν ἐκεῖνο πεπλαστούργηκε σῶμα, ἀλλ᾽ ἐκ τῆς Παρθένου Μαρίας μᾶλλον ἔλαβεν αὐτό. Ἐπεὶ πῶς γέγονεν ἄνθρωπος, εἰ μὴ σῶμα πεφόρηκε τὸ ἡμέτερον; Ἐννοοῦντες τοίνυν, ὡς ἔφην, τῆς ἐνανθρωπήσεως τὸν τρόπον, ὁρῶμεν ὅτι δύο φύσεις συνῆλθον ἀλλήλαις καθ' ἕνωσιν ἀδιάσπαστον ἀσυγχύτως καὶ ἀτρέπτως· ἡ γὰρ σάρξ σάρξ ἐστι, καὶ οὐ θεότης, εἰ καὶ γέγονε Θεοῦ σάρξ· ὁμοίως δὲ καὶ ὁ Λόγος Θεός ἐστι, καὶ οὐ σὰρξ, εἰ καὶ ἰδίαν ἐποιήσατο τὴν σάρκα οἰκονομικῶς. Ὅταν οὖν ἐννοῶμεν τοῦτο, οὐδὲν ἀδικοῦμεν τὴν εἰς ἑνότητα συνδρομὴν, ἐκ δύο φύσεων γεγενῆσθαι λέγοντες· μετὰ μέντοι τὴν ἕνωσιν οὐ διαιροῦμεν τὰς φύσεις ἀπ᾿ ἀλλήλων, οὐδὲ εἰς δύο τέμνομεν Υἱοὺς τὸν ἕνα καὶ ἀμέριστον, ἀλλ᾽ ἕνα φαμὲν Υἱὸν, καὶ ὡς οἱ Πατέρες εἰρήκασι, μίαν φύσιν τοῦ Θεοῦ Λόγου σεσαρκωμένην. Οὐκοῦν ὅσον μὲν ἦκεν εἰς ἔννοιαν, καὶ εἰς γε μόνον τὸ ὁρᾶν τοῖς τῆς ψυχῆς ὄμμασι, τίνα τρόπον ἐνην θρώπησεν ὁ Μονογενής, δύο τὰς φύσεις εἶναί φαμεν τὰς ἑνωθείσας, ἕνα δὲ Χριστὸν καὶ Υἱὸν καὶ Κύριον, τὸν τοῦ Θεοῦ Πατρὸς Λόγον, ἐνανθρωπήσαντα καὶ σεσαρκωμένον. Καὶ, εἰ δοκεῖ, δεξώμεθα πρὸς παράδειγμα τὴν καθ' ἡμᾶς αὐτοὺς σύνθεσιν, καθ᾽ ἣν ἐσμεν ἄνθρωποι. Συντεθείμεθα γὰρ ἐκ ψυχῆς καὶ σώματος, καὶ ὁρῶμεν δύο φύσεις, ἑτέραν μὲν, τὴν τοῦ σώματος, ἑτέραν δὲ, τὴν τῆς ψυχῆς· ἀλλ᾽ εἷς ἐξ ἀμφοῖν καθ᾽ ἕνωσιν ἄνθρωπος. Καὶ οὐχ ὅτι ἐκ δύο συντέθειται φύσεων ὁ ἄνθρωπος, δύο ἀνθρώπους τὸν ἕνα νομιστέον, ἀλλ᾽ ἕνα τὸν αὐτὸν κατὰ σύνθεσιν, ὡς ἔφην, τὸν ἐκ ψυχῆς καὶ σώματος. Ἐὰν γὰρ ἀνέλωμεν τὸ, ὅτι ἐκ δύο καὶ διαφόρων φύσεων ὁ εἷς καὶ μόνος ἐστὶ Χριστὸς, ἀδιάσπαστος ὧν καὶ μετὰ τὴν ἕνωσιν, ἐροῦσιν οἱ τῇ ὀρθῇ δόξῃ μαχόμενοι· Εἰ μία φύσις τὸ ὅλον, πῶς ἐνηνθρώπησεν, ἢ ποίαν ἰδίαν ἐποιήσατο σάρκα; Ἐπειδὴ δὲ εὗρον ἐν τῷ ὑπομνηστικῷ ἔμφασέν τινα λόγου τοιαύτην, ὅτι μετὰ τὴν ἀνάστασιν τὸ ἅγιον σῶμα τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, εἰς θεότητα, φησὶ ῾, μετακεχώρηκεν, ὡς εἶναι τὸ ὅλον θεότητα μόνην, δεῖν ψήθην καὶ πρός γε τοῦτο εἰπεῖν. Παῦλος ὁ μακάριος γράφει τῆς ἐνανθρωπήσεως τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ τὰς αἰτίας ἐξηγούμενος, ποτὲ μὲν, ὅτι « Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἡσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, και περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ Πνεῦμα·, ποτὲ δὲ πάλιν· « Ἐπειδὴ γὰρ τὰ παιδία κεκοινώνη· κεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ᾽ ἔστι, τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διαπαντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας. Οὐ γὰρ δή που ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται · ὅθεν ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. » Φαμὲν οὖν ὅτι ἐκ τῆς παραβάσεως τοῦ ᾿Ἀδὰμ τῆς ἀνθρωπίνης φύσεως παθούσης τὴν φθορὰν, καὶ τυραννουμένης τῆς ἐν ἡμῖν διανοίας ἐκ τῶν τῆς σαρκὸς ἡδονῶν, ἤτοι κινημάτων ἐμφύτων, ἀναγκαῖον γέγονεν ἡμῖν εἰς σωτηρίαν τοῖς ἐπὶ τῆς γῆς τὸ, ἐνανθρωπῆσαι τὸν τοῦ Θεοῦ Λόγον, ἵνα τὴν σάρκα τὴν ἀνθρωπίνην ὑπενηνεγμένην τῇ φθορᾷ, καὶ νοσήσασαν τὸ φιλήδονον, ἰδίαν ποιήσηται· καὶ ἐπειδήπερ ἐστὶ ζωὴ καὶ ζωοποιός, καταργήσῃ μὲν τὴν ἐν αὐτῇ φθορὰν, ἐπιτιμήσῃ δὲ καὶ τοῖς ἐμφύτοις κινήμασι, τοῖς εἰς φιληδονίαν δηλαδή. Ην γὰρ οὕτω νεκρωθῆναι τὴν ἁμαρτίαν τὴν ἐν αὐτῇ. Μεμνήμεθα δὲ καὶ τοῦ μακαρίου Παύλου νόμον ἁμαρτίας καλέσαντος τὸ ἐν ἡμῖν ἔμφυτον κίνημα. Οὐκοῦν επειδήπερ ἡ ἀνθρωπίνη σάρξ γέγονεν ἰδία τοῦ Λόγου, πέπαυται μὲν τὸ ὑποφέρεσθαι τῇ φθορᾶ· καὶ ἐπειδὴ ἁμαρτίαν οὐκ ἐποίησεν ὡς Θεὸς, οἰκειωσάμενος αὐτὴν καὶ ἰδίαν ἀποφήνας, ὡς ἔφην, πεπαυται καὶ τοῦ νοσεῖν τὸ φιλήδονον. Καὶ οὐχ ἑαυτῷ τοῦτο κατώρθωκεν ὁ μονογενὴς τοῦ Θεοῦ Λόγος (ἔστι γὰρ, ὅ ἐστιν ἀεὶ), ἀλλ᾽ ἡμῖν δολονότι. Εἰ γὰρ ὑπενηνέγμεθα τοῖς ἐκ παραβάσεως τῆς ἐν ᾿Αδάμ κακοῖς, ἤξει πάντως ἐφ' ἡμᾶς καὶ τὰ ἐν Χριστῷ, τοῦτ᾽ ἔστιν, ἡ ἀφθαρσία, καὶ τῆς ἁμαρτίας ἡ νέκρωσις. Οὐκοῦν γέγονεν ἄνθρωπος, οὐκ ἄνθρωπον ἀνέλαβεν, ὡς Νεστορίῳ δοκεῖ, Καὶ ἵνα πιστευθῇ ἄνθρωπος γεγονὼς, καίτοι μεμενη - κὼς ὅπερ ἦν, δῆλον δὲ ὅτι Θεὸς κατὰ φύσιν, ταύτῃ τοι καὶ πεινῆσαι λέγεται, καὶ καμεῖν ἐξ ὁδοιπορίας, ἀνασχέσθαι δὲ καὶ ὕπνου καὶ ταραχῆς καὶ λύπης, καὶ τῶν ἄλλων ἀνθρωπίνων καὶ ἀδιαβλήτων παθῶν. Ἵνα δὲ πάλιν πληροφορήσῃ τοὺς ὁρῶντας αὐτὸν, ὅτι μετὰ τοῦ εἶναι ἄνθρωπος, καὶ Θεός ἐστιν ἀληθινὸς, ἠργάζετο τὰς θεοσημείας, θαλάσσαις ἐπιτιμῶν, νεκροὺς ἐγείρων, καὶ τὰ ἕτερα παράδοξα κατορθῶν. Ὑπέμεινε δὲ καὶ σταυρὸν, ἵνα σαρκὶ παθὼν τὸν θάνατον καὶ οὐ φύσει θεότητος, γένηται πρωτότοκος ἐκ τῶν νεκρῶν, καὶ ὁδοποιήσῃ τῇ ἀνθρώπου φύσει τὴν εἰς ἀφθαρσίαν ὁδόν· καὶ σκυλεύσας τὸν ᾄδην τὰς αὐτόθι καθειργμένας ἐλευθερώσῃ ψυχάς. Μετά γε τὴν ἀνάστασιν ἦν μὲν αὐτὸ τὸ σῶμα τὸ πεπονθὸς, πλὴν οὐκέτι τὰς ἀνθρωπίνας ἀσθενείας ἔχον ἐν ἑαυτῷ. Οὐ γὰρ ἔτι πείνης, ἢ κόπου, ἢ ἑτέρου τῶν τοιούτων τινὸς δεκτικὸν εἶναί φαμεν αὐτὸ, ἀλλὰ λοιπὸν ἄφθαρτον· καὶ οὐχὶ τοῦτο μόνον, ἀλλὰ καὶ ζωοποιόν· ζωῆς γάρ ἐστι σῶμα, τοῦτ᾽ ἔστι, τοῦ Μονογενοῦς· κατελαμπρύνθη δὲ καὶ δόξῃ τῇ θεοπρεπεστάτῃ, καὶ νοεῖται Θεοῦ σῶμα. Τοιγάρτοι, κἂν εἴ τις αὐτὸ λέγοι θεῖον ὥσπερ ἀμέλει τοῦ ἀνθρώπου τὸ ἀνθρώπινον, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος λογισμοῦ. Ὅθεν οἶμαι καὶ τὸν σοφώτατον Παῦλον εἰπεῖν· « Εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. » Θεοῦ γὰρ, ὡς ἔφην, ἴδιον σῶμα ὑπάρχον, ὑπερέβη πάντα τὰ ἀνθρώπινα. Μεταβολὴν δὲ τὴν εἰς τὴν τῆς θεότητος φύσιν, •ὐκ ἐνδέχεται παθεῖν σῶμα τὸ ἀπὸ γῆς· ἀμήχανον γάρ· ἐπεὶ καταγορεύομεν τῆς θεότητος ὡς γενητῆς, καὶ ὡς προσλαβούσης τι ἐν ἑαυτῆ, ὁ μὴ ἐστὶ κατὰ φύσιν ἴδιον αὐτῆς. Ἴσον γάρ ἐστιν εἰς ἀτοπίας λόγον τὸ εἰπεῖν ὅτι μετεβλήθη τὸ σῶμα εἰς θεότητος φύσιν, καὶ μὴν κἀκεῖνο, ὅτι μετεβλήθη ὁ Λόγος εἰς φύσιν σαρκὸς, τῷ λέγειν μετακεχωρηκέναι τὴν θεότητα εἰς φύσιν σαρκός. Ὥσπερ δὲ τοῦτο ἀμήχανον, ἄτρεπτος γὰρ καὶ ἀναλλοίωτός ἐστιν, οὕτω καὶ τὸ ἕτερον. Οὐ γάρ ἐστι τῶν ἐφικτῶν εἰς θεότητος οὐσίαν ἤτοι φύσιν, μεταχωρῆσαί τι δύνασθαι τῶν κτισμάτων· κτίσμα δὲ καὶ ἡ σάρξ. Οὐκοῦν θεῖον μὲν εἶναί φαμεν τὸ σῶμα τοῦ Χριστοῦ, ἐπειδὴ καὶ Θεοῦ σῶμά ἐστι, καὶ ἀῤῥήτῳ δόξῃ κατηγλαϊσμένον, ἄφθαρτον, ἅγιον, ζωοποιόν - ὅτι δὲ εἰς θεότητος φύσιν μετεβλήθη, οὔτε τις τῶν ἁγίων Πατέρων ἢ πεφρόνηκεν, ἢ εἴρηκεν, οὔτε ἡμεῖς οὕτω διακείμεθα. Μὴ ἀγνοείτω κἀκεῖνο ἡ σὴ ὁσιότης, ὅτι ὁ τῆς μακαρίας μνήμης Πατὴρ ἡμῶν ᾿Αθανάσιος, ὁ γενόμενος κατὰ καιροὺς τῆς ᾿Αλεξανδρέων ἐπίσκο ἐπιστολὴν πρὸς Ἐπίκτητον ἐπίσκοπον τῆς Κορίνθου, πος, κεκινημένων τινῶν κατ᾿ ἐκεῖνο καιροῦ, ἔγραφεν πάσης ὀρθοδοξίας μεστήν. Ἐπεὶ δὲ ἠλέγχετο καὶ ἐξ αὐτῆς Νεστόριος, καὶ οἱ τῇ ὀρθῇ πίστει συναγορεύοντες, ταύτην ἀναγινώσκοντες, ἐξεδυσώπουν τοὺς τὰ αὐτὰ αὐτῷ φρονεῖν ἐθέλοντας, ἀπειρηκότες πρὸς τοὺς ἐντεῦθεν ἐλέγχους, ἐμηχανήσαντό τι πονηρὸν, καὶ τῆς αἱρετικῆς δυσσεβείας ἄξιον. Παραφθείραντες γὰρ τὴν ἐπιστολὴν, καὶ τὰ μὲν ὑφελόντες, τὰ δὲ προσθέντες, ἐκδεδώκασιν· ὡς δοκεῖν καὶ τὸν ἀοίδιμον ἐκεῖνον συνῳδὰ τῷ Νεστορίῳ φρονεῖν, καὶ τοῖς ἀμφ' αὐτόν. Ἦν οὖν ἀναγκαῖον ὑπὲρ τοῦ μὴ κἀκεῖσέ τινας παρεφθαρμένην αὐτὴν ἐπιδεικνύναι, ἐκ τῶν παρ' ἡμῖν ἀντιγράφων τὸ ἴσον λαβόντας, ἀποστεῖλαι τῇ σῇ θεοσεβείᾳ. Καὶ γὰρ ὁ εὐλαβέστατος καὶ θεοσεβέστατος τῆς Ἐμεσηνῶν ἐπίσκοπος Παῦλος, ἐλθὼν ἐν ᾿Αλεξανδρείᾳ, κεκίνηκε περὶ τούτου λόγον, καὶ εὑρέθη μὲν ἔχων τὸ ἴσον τῆς ἐπιστολῆς, παρεφθαρμένον δὲ καὶ παραποιηθὲν παρὰ τῶν αἱρετικῶν· ὥστε καὶ ἠξίωσεν ἐκ τῶν παρ' ἡμῖν ἀντιγράφων τὸ ἴσον τοῖς κατὰ τὴν ᾿Αντιόχειαν ἐκπεμφθῆναι, καὶ δὴ καὶ πεπόμφαμεν. Ακολουθοῦντες δὲ πανταχῆ ταῖς τῶν ἁγίων Πατέρων ὀρθοδοξίαις, κατὰ τῶν Νεστορίου δογμάτων συγγεγράφαμεν βιβλίον · καὶ ἕτερον δὲ, διαβεβληκότων τινῶν τῶν κεφαλαίων τὴν δύναμιν· καὶ ταῦτα ἀπέστειλα τῇ σῇ θεοσεβείᾳ, ἶνα εἴ τινες εἶεν ἕτεροι τῶν ὁμοπίστων τε καὶ ὁμοψύχων ἡμῖν ἀδελφῶν, ταῖς τινων φλυαρίαις συνηρπασμένοι, καὶ νομίζοντες ὅτι μετέγνωμεν ἐπὶ τοῖς ὁ Νεστορίοι λεχθεῖσιν, ἐλεγχθεῖεν ἐκ τῆς ἀναγνώσεως, καὶ μάθωσιν ὅτι καλῶς καὶ ὀρθῶς ἐπετιμήσαμεν ὡς πεπλανημένῳ· καὶ νῦν οὐδὲν ἦττον ἐγκείμεθα πανταχοῦ μαχόμενοι ταῖς αὐτοῦ δυσφημίαις. Ἡ δὲ σὴ “ τελειότης; τὰ ἔτι μείζω νοεῖν δυναμένη, καὶ ἡμᾶς αφελήσει, καὶ γράφουσα καὶ προσευχομένη.
Tou autou pros ton makariōtaton Soukenson episkopon tēs Diokaisareōn tēs kata tēn Isaurōn eparchian, Peri pisteōs a'. Enetychon men tǭ hypomnēstikǭ tǭ para tēs sēs osiotētos apostalenti, ēsthēn de agan hoti kaitoi dynamenos hēmas te kai heterous ōphelein ek pollēs agan philomathias, protrepein axiois ha eis noun echomen, kai se phronein hypeilēphamen, tauta kai grapsai. Phronoumen toinyn peri tēs tou Sōtēros hēmōn oikonomias, ha kai hoi pro hēmōn hagioi Pateres. ᾿Anagnon; tes gar tous ekeinōn ponous, ton heautōn noun katarythmizomen, hōste katopin autōn ienai, kai mēden tę̄ tōn dogmatōn orthotēti kainon epeisphrēsai. Epeidē de hē sē teleiotēs diapynthanetai poteron chrē legein epi Christou dyo physeis, ē mē, dein ǭēthēmen pros touto eipein. Diodōros tis pneumatomachos ōn kata kairous, hōs phasi, kekoinōnēke tę̄ tōn orthodoxōn Ekklēsią. Houtos apothemenos, hōsper oun enomise, ton tēs Makedonikēs haireseōs spilon, eis heteran ekpeptōken arrhōstian. Pephronēke gar kai gegraphen, hoti heteros men Huios kat᾿ idian estin ho ek spermatos Dabid gennētheis ek tēs hagias parthenou kai theomētoros; heteros de palin idikōs Huios ho ek Theou Patros Logos. Kōdiǭ hōsper probatou kataskiazōn ton lykon, prospoieitai men hena Christon legein; anapherōn men to onoma epi monon ton ek Theou Patros Logon gennēthenta Huion monogenē; hōs en charitos de taxei prosnemōn autǭ, katha phēsin autos; kai ton ek spermatos Dabid huion apokalei, hōs henōthenta, phēsi, tǭ kata alētheian Huiǭ; enōthenta de, ouch hōsper hēmeis doxazomen, alla kata monēn tēn axian, kai kata authentian, kai kata isotimian. Toutou gegone mathētēs Nestorios; kai ek tōn ekei - nou bibliōn eskotismenos, prospoieitai men Christon hena, kai Huion, kai Kyrion homologein, merizei de kai autos eis dyo ton hena, kai ana meros; anthrōpon synēphthai legōn tǭ Theǭ Logǭ, tę̄ homōnymią, tę̄ isotimią [tę̄ taxei], tę̄ axią. Kai goun tas phōnas tas en tois euangelikois kai apostolikois kērygmasi peri Christou keimenas diorizei, kai phēsi tas men epharmozesthai dein tǭ anthrōpǭ, dēlonoti tas anthrōpinas; tas de prepein kata monas tǭ Theǭ Logǭ, dēlonoti tas theoprepeis. Kai epeidē diistēsi pollachōs, kai ana meros tithēsin hōs anthrōpon idikōs ton ek tēs hagias Parthenou gegennēmenon, kai homoiōs idikōs, kai ana meros, Huion ton ek Theou Patros Lo gon, dia touto tēn hagian Parthenon ou Theotokon einai phēsin, anthrōpotokon de mallon. Hēmeis de ouch houtō tauta echein diakeimetha, all᾽ edidachthēmen para tēs theias Graphēs kai tōn hagiōn Paterōn hena Huion kai Christon kai Kyrion homologein, tout᾽ esti, ton ek Theou Patros Logon, gennēthenta men ex autou pro aiōnōn, theoprepōs kai arrhētōs; en eschatois de tou aiōnos kairois ton auton di᾽ hēmas gennēthenta kata sarka ek tēs hagias Parthenou; kai epeidē Theon enanthrōpēsanta kai sarkōthenta gegennēke, dia touto kai onomazomen Theotokon autēn. Heis oun estin Huios, heis Kyrios Iēsous Christos, kai pro tēs sarkōseōs, kai meta tēn sarkōsin. Ou gar eteros ēn Huios ho ek Theou Patros Logos, heteros de palin ho ek tēs hagias Parthenou; all᾿ autos ekeinos ho proaiōnios kai kata sarka ek gynaikos gegennēsthai pisteuetai; ouch hōs tēs theotētos autou archēn labousēs eis to einai, ēgoun eis archēn hyparxeōs keklēmenēs dia tēs hagias Parthenou; all᾿ hoti mallon, hōs ephēn, proaiōnio? hōn Logos, ex autēs gegennēsthai legetai kata sarka. Idia gar ēn autou hē sarx, kathaper amelei kai hēmōn hekastou, to idion autou sōma. Epeidē de tines epiplekousin hēmin tas Apolinariou doxas, kai phasin hoti, Ei hena legete kath' henōsin akribē kai synkekramenēn Uion, ton ek Theou Patros Logon enanthrōpē - santa kai sesarkōmenon, tacha pou kakeino phantazesthai kai phronein egnōkate, hoti synkrasis, ētoi synchysis, ē phyrmos gegone tou Logou pros to sōma, ēgoun tou sōmatos eis physin theotētos metabolē. Tautę̄ toi, kai mala emphronōs hēmeis apokrouomenoi tēn sykophantian, phamen, hoti ho ek Theou Patros Logos, aperinoētōs te kai hōs ouk estin eipein, hēnōsen heautǭ sōma empsychōmenon, psychę̄ noerą, kai proēlthen anthrōpos ek gynaikos, ou metabolę̄ physeōs kath' hēmas gegonōs, all᾽ eudokią mallon oikonomikę̄. Ēthelēse gar anthrōpos genesthai, to einai Theos kata physin ouk apobalōn. ᾿All' ei kai en tois kath' hēmas kathiketo ho metrois, kai pephorēke tēn tou doulou morphēn, kai houtō memenēken en tais tēs theotētos hyperochais, kai en tę̄ physikę̄ kyriotēti. Henountes toinyn hēmeis tę̄ hagią sarki, psychēn echousę̄ tēn noeran, aporrhētōs te kai hyper noun, ton ek Theou Patros Logon, asynchytōs, atreptōs, ametablētōs, hena Christon kai Huion, kai Kyrion homologoumen, ton auton Theon kai anthrōpon, ouch heteron kai heteron, all᾽ hena kai ton auton, touto kakeino hyparchonta kai nooumenon. Toigartoi pote men, hōs anthrōpos oikonomikōs kai anthrōpinōs dialegetai, pote de, hōs Theos met' exousias tēs theoprepous poieitai tous logous. Phamen de kakeino, basanizontes eutechnōs tēs meta sarkos oikonomias ton tropon, kai periathrountes ischnōs to mystērion, horōmen hoti ho ek Theou Patros Logos enēnthrōpēse te kai esarkōthē, kai ouk ek tēs heautou theias physeōs to hieron ekeino peplastourgēke sōma, all᾽ ek tēs Parthenou Marias mallon elaben auto. Epei pōs gegonen anthrōpos, ei mē sōma pephorēke to hēmeteron? Ennoountes toinyn, hōs ephēn, tēs enanthrōpēseōs ton tropon, horōmen hoti dyo physeis synēlthon allēlais kath' henōsin adiaspaston asynchytōs kai atreptōs; hē gar sarx sarx esti, kai ou theotēs, ei kai gegone Theou sarx; homoiōs de kai ho Logos Theos esti, kai ou sarx, ei kai idian epoiēsato tēn sarka oikonomikōs. Hotan oun ennoōmen touto, ouden adikoumen tēn eis henotēta syndromēn, ek dyo physeōn gegenēsthai legontes; meta mentoi tēn henōsin ou diairoumen tas physeis ap᾿ allēlōn, oude eis dyo temnomen Huious ton hena kai ameriston, all᾽ hena phamen Huion, kai hōs hoi Pateres eirēkasi, mian physin tou Theou Logou sesarkōmenēn. Oukoun hoson men ēken eis ennoian, kai eis ge monon to horan tois tēs psychēs ommasi, tina tropon enēn thrōpēsen ho Monogenēs, dyo tas physeis einai phamen tas henōtheisas, hena de Christon kai Huion kai Kyrion, ton tou Theou Patros Logon, enanthrōpēsanta kai sesarkōmenon. Kai, ei dokei, dexōmetha pros paradeigma tēn kath' hēmas autous synthesin, kath᾽ hēn esmen anthrōpoi. Syntetheimetha gar ek psychēs kai sōmatos, kai horōmen dyo physeis, heteran men, tēn tou sōmatos, heteran de, tēn tēs psychēs; all᾽ heis ex amphoin kath᾽ henōsin anthrōpos. Kai ouch hoti ek dyo syntetheitai physeōn ho anthrōpos, dyo anthrōpous ton hena nomisteon, all᾽ hena ton auton kata synthesin, hōs ephēn, ton ek psychēs kai sōmatos. Ean gar anelōmen to, hoti ek dyo kai diaphorōn physeōn ho heis kai monos esti Christos, adiaspastos hōn kai meta tēn henōsin, erousin hoi tę̄ orthę̄ doxę̄ machomenoi; Ei mia physis to holon, pōs enēnthrōpēsen, ē poian idian epoiēsato sarka? Epeidē de heuron en tǭ hypomnēstikǭ emphasen tina logou toiautēn, hoti meta tēn anastasin to hagion sōma tou pantōn hēmōn Sōtēros Christou, eis theotēta, phēsi ῾, metakechōrēken, hōs einai to holon theotēta monēn, dein psēthēn kai pros ge touto eipein. Paulos ho makarios graphei tēs enanthrōpēseōs tou monogenous Huiou tou Theou tas aitias exēgoumenos, pote men, hoti « To gar adynaton tou nomou, en hǭ hēsthenei dia tēs sarkos, ho Theos ton heautou Huion pempsas en homoiōmati sarkos hamartias, kai peri hamartias katekrine tēn hamartian en tę̄ sarki, hina to dikaiōma tou nomou plērōthę̄ en hēmin tois mē kata sarka peripatousin, alla kata Pneuma;, pote de palin; « Epeidē gar ta paidia kekoinōnē; ken haimatos kai sarkos, kai autos paraplēsiōs metesche tōn autōn, hina dia tou thanatou katargēsę̄ ton to kratos echonta tou thanatou, tout᾽ esti, ton diabolon, kai apallaxę̄ toutous, hosoi phobǭ thanatou diapantos tou zę̄n enochoi ēsan douleias. Ou gar dē pou angelōn epilambanetai, alla spermatos Abraam epilambanetai ; hothen ōpheile kata panta tois adelphois homoiōthēnai. » Phamen oun hoti ek tēs parabaseōs tou ᾿Adam tēs anthrōpinēs physeōs pathousēs tēn phthoran, kai tyrannoumenēs tēs en hēmin dianoias ek tōn tēs sarkos hēdonōn, ētoi kinēmatōn emphytōn, anankaion gegonen hēmin eis sōtērian tois epi tēs gēs to, enanthrōpēsai ton tou Theou Logon, hina tēn sarka tēn anthrōpinēn hypenēnegmenēn tę̄ phthorą, kai nosēsasan to philēdonon, idian poiēsētai; kai epeidēper esti zōē kai zōopoios, katargēsę̄ men tēn en autę̄ phthoran, epitimēsę̄ de kai tois emphytois kinēmasi, tois eis philēdonian dēladē. Ēn gar houtō nekrōthēnai tēn hamartian tēn en autę̄. Memnēmetha de kai tou makariou Paulou nomon hamartias kalesantos to en hēmin emphyton kinēma. Oukoun epeidēper hē anthrōpinē sarx gegonen idia tou Logou, pepautai men to hypopheresthai tę̄ phthora; kai epeidē hamartian ouk epoiēsen hōs Theos, oikeiōsamenos autēn kai idian apophēnas, hōs ephēn, pepautai kai tou nosein to philēdonon. Kai ouch heautǭ touto katōrthōken ho monogenēs tou Theou Logos (esti gar, ho estin aei), all᾽ hēmin dolonoti. Ei gar hypenēnegmetha tois ek parabaseōs tēs en ᾿Adam kakois, ēxei pantōs eph' hēmas kai ta en Christǭ, tout᾽ estin, hē aphtharsia, kai tēs hamartias hē nekrōsis. Oukoun gegonen anthrōpos, ouk anthrōpon anelaben, hōs Nestoriǭ dokei, Kai hina pisteuthę̄ anthrōpos gegonōs, kaitoi memenē - kōs hoper ēn, dēlon de hoti Theos kata physin, tautę̄ toi kai peinēsai legetai, kai kamein ex hodoiporias, anaschesthai de kai hypnou kai tarachēs kai lypēs, kai tōn allōn anthrōpinōn kai adiablētōn pathōn. Hina de palin plērophorēsę̄ tous horōntas auton, hoti meta tou einai anthrōpos, kai Theos estin alēthinos, ērgazeto tas theosēmeias, thalassais epitimōn, nekrous egeirōn, kai ta hetera paradoxa katorthōn. Hypemeine de kai stauron, hina sarki pathōn ton thanaton kai ou physei theotētos, genētai prōtotokos ek tōn nekrōn, kai hodopoiēsę̄ tę̄ anthrōpou physei tēn eis aphtharsian hodon; kai skyleusas ton ądēn tas autothi katheirgmenas eleutherōsę̄ psychas. Meta ge tēn anastasin ēn men auto to sōma to peponthos, plēn ouketi tas anthrōpinas astheneias echon en heautǭ. Ou gar eti peinēs, ē kopou, ē heterou tōn toioutōn tinos dektikon einai phamen auto, alla loipon aphtharton; kai ouchi touto monon, alla kai zōopoion; zōēs gar esti sōma, tout᾽ esti, tou Monogenous; katelamprynthē de kai doxę̄ tę̄ theoprepestatę̄, kai noeitai Theou sōma. Toigartoi, kan ei tis auto legoi theion hōsper amelei tou anthrōpou to anthrōpinon, ouk an hamartoi tou prepontos logismou. Hothen oimai kai ton sophōtaton Paulon eipein; « Ei kai egnōkamen kata sarka Christon, alla nyn ouketi ginōskomen. » Theou gar, hōs ephēn, idion sōma hyparchon, hyperebē panta ta anthrōpina. Metabolēn de tēn eis tēn tēs theotētos physin, •yk endechetai pathein sōma to apo gēs; amēchanon gar; epei katagoreuomen tēs theotētos hōs genētēs, kai hōs proslabousēs ti en heautē, ho mē esti kata physin idion autēs. Ison gar estin eis atopias logon to eipein hoti meteblēthē to sōma eis theotētos physin, kai mēn kakeino, hoti meteblēthē ho Logos eis physin sarkos, tǭ legein metakechōrēkenai tēn theotēta eis physin sarkos. Hōsper de touto amēchanon, atreptos gar kai analloiōtos estin, houtō kai to heteron. Ou gar esti tōn ephiktōn eis theotētos ousian ētoi physin, metachōrēsai ti dynasthai tōn ktismatōn; ktisma de kai hē sarx. Oukoun theion men einai phamen to sōma tou Christou, epeidē kai Theou sōma esti, kai arrhētǭ doxę̄ katēglaïsmenon, aphtharton, hagion, zōopoion - hoti de eis theotētos physin meteblēthē, oute tis tōn hagiōn Paterōn ē pephronēken, ē eirēken, oute hēmeis houtō diakeimetha. Mē agnoeitō kakeino hē sē hosiotēs, hoti ho tēs makarias mnēmēs Patēr hēmōn ᾿Athanasios, ho genomenos kata kairous tēs ᾿Alexandreōn episko epistolēn pros Epiktēton episkopon tēs Korinthou, pos, kekinēmenōn tinōn kat᾿ ekeino kairou, egraphen pasēs orthodoxias mestēn. Epei de ēlencheto kai ex autēs Nestorios, kai hoi tę̄ orthę̄ pistei synagoreuontes, tautēn anaginōskontes, exedysōpoun tous ta auta autǭ phronein ethelontas, apeirēkotes pros tous enteuthen elenchous, emēchanēsanto ti ponēron, kai tēs hairetikēs dyssebeias axion. Paraphtheirantes gar tēn epistolēn, kai ta men hyphelontes, ta de prosthentes, ekdedōkasin; hōs dokein kai ton aoidimon ekeinon synǭda tǭ Nestoriǭ phronein, kai tois amph' auton. Ēn oun anankaion hyper tou mē kakeise tinas parephtharmenēn autēn epideiknynai, ek tōn par' hēmin antigraphōn to ison labontas, aposteilai tę̄ sę̄ theosebeią. Kai gar ho eulabestatos kai theosebestatos tēs Emesēnōn episkopos Paulos, elthōn en ᾿Alexandreią, kekinēke peri toutou logon, kai heurethē men echōn to ison tēs epistolēs, parephtharmenon de kai parapoiēthen para tōn hairetikōn; hōste kai ēxiōsen ek tōn par' hēmin antigraphōn to ison tois kata tēn ᾿Antiocheian ekpemphthēnai, kai dē kai pepomphamen. Akolouthountes de pantachē tais tōn hagiōn Paterōn orthodoxiais, kata tōn Nestoriou dogmatōn syngegraphamen biblion ; kai heteron de, diabeblēkotōn tinōn tōn kephalaiōn tēn dynamin; kai tauta apesteila tę̄ sę̄ theosebeią, ina ei tines eien heteroi tōn homopistōn te kai homopsychōn hēmin adelphōn, tais tinōn phlyariais synērpasmenoi, kai nomizontes hoti metegnōmen epi tois ho Nestorioi lechtheisin, elenchtheien ek tēs anagnōseōs, kai mathōsin hoti kalōs kai orthōs epetimēsamen hōs peplanēmenǭ; kai nyn ouden ētton enkeimetha pantachou machomenoi tais autou dysphēmiais. Hē de sē “ teleiotēs? ta eti meizō noein dynamenē, kai hēmas aphelēsei, kai graphousa kai proseuchomenē.
By the same, to the most blessed Succensus, bishop of Diocaesarea in the province of Isauria. On the faith, first letter.
I read the memorandum sent by your Holiness and was greatly delighted that, although you are able to help us and others out of your very great love of learning, you are pleased to urge us to write down what we have in mind and what we supposed you also think. We think, then, about the dispensation of our Saviour what the holy fathers before us thought. For reading their labours, we order our own minds so as to follow after them and to bring in nothing new to the correctness of the doctrines. Since your Perfection asks whether one should speak of two natures in Christ or not, we thought we should speak to this.
A certain Diodore, who had at one time been an opponent of the Spirit, joined, as they say, the church of the orthodox. Having put off, as he thought, the stain of the Macedonian heresy, he fell into another sickness. For he thought and wrote that the one born of the seed of David from the holy virgin and mother of God is one Son by himself, and that the Word from God the Father is specially another Son. Hiding the wolf, as it were, under a sheep's fleece, he pretends to speak of one Christ, referring the name to the Word alone, begotten of God the Father as only-begotten Son, and assigning it, as he himself says, by way of grace; and he calls the one from the seed of David a son, as united, he says, to the true Son; united, not as we hold, but by dignity alone, by authority, and by equality of honour. Nestorius became his disciple, and, darkened by his books, pretends to confess one Christ, and Son, and Lord, but he too divides the one into two, and separately, saying that a man was conjoined to God the Word by sharing a name, by equality of honour [by rank], by dignity. And indeed he separates the sayings about Christ in the gospel and apostolic proclamations, and says that some must be fitted to the man, namely the human ones, and others befit God the Word alone, namely those befitting God. And since he separates them in many ways and sets apart, specially as man, the one born of the holy Virgin, and likewise specially and apart as Son the Word from God the Father, for this reason he says that the holy Virgin is not Mother of God but rather mother of a man.
We do not hold that things are so, but we have been taught by divine Scripture and the holy fathers to confess one Son and Christ and Lord, that is, the Word from God the Father, begotten of him before the ages in a manner befitting God and ineffably, and in the last times of the age the same one born for us according to the flesh of the holy Virgin; and since she bore God made man and incarnate, for this reason we also name her Mother of God. There is, then, one Son, one Lord Jesus Christ, both before the incarnation and after the incarnation. For it was not that the Word from God the Father was one Son and the one from the holy Virgin another; but the very one who is before the ages is believed to have been born also according to the flesh of a woman: not as though his Godhead received a beginning of being, or was called into a beginning of existence through the holy Virgin, but rather, as I said, being the Word before the ages, he is said to have been born of her according to the flesh. For the flesh was his own, just as each of us has his own body.
But since some entangle us with the opinions of Apollinarius and say, “If you speak of one Son by an exact and mixed union, the Word from God the Father made man and incarnate, perhaps you have also resolved to imagine and think that a mixing, or confusion, or blending of the Word with the body took place, or a change of the body into the nature of Godhead,” therefore, repelling the slander very wisely, we say that the Word from God the Father, incomprehensibly and in a way that cannot be told, united to himself a body animated with an intelligent soul and came forth a man from a woman, having become as we are not by a change of nature but rather by the good pleasure of the dispensation. For he willed to become man, not casting off being God by nature. But even though he came down into our measures and bore the form of a servant, even so he remained in the supremacy of the Godhead and in his natural lordship. Uniting, then, the Word from God the Father to the holy flesh possessing an intelligent soul, ineffably and beyond understanding, without confusion, without change, without alteration, we confess one Christ and Son and Lord, the same one God and man, not one and another, but one and the same, existing and understood as both. Therefore at one time he speaks as man, by the dispensation and humanly, and at another, as God, he makes his statements with authority befitting God.
We also say this: examining skilfully the manner of the dispensation with the flesh and looking closely into the mystery, we see that the Word from God the Father became man and was made flesh, and did not fashion that sacred body out of his own divine nature, but rather took it from the Virgin Mary. Otherwise how did he become man, unless he bore our body? Considering, then, as I said, the manner of the incarnation, we see that two natures came together with each other in an unbreakable union, without confusion and without change; for the flesh is flesh and not Godhead, even though it became God's flesh; and likewise the Word is God and not flesh, even though he made the flesh his own by the dispensation. When, then, we consider this, we do no wrong to the concurrence into unity by saying that it took place from two natures; but after the union we do not divide the natures from each other, nor do we cut the one and undivided into two Sons, but we say one Son and, as the fathers have said, one nature of God the Word, incarnate. So, as far as concerns thought and merely seeing with the eyes of the soul in what way the Only-begotten became man, we say that the natures united are two, but that Christ and Son and Lord is one, the Word of God the Father made man and incarnate.
And, if you please, let us take as an example our own composition, by which we are men. For we are composed of soul and body, and we see two natures, one that of the body, another that of the soul; but from both, by union, there is one man. And because a man is composed of two natures, one must not think that the one man is two men, but one and the same by composition, as I said, the one from soul and body. For if we do away with the fact that the one and only Christ is from two different natures, being undivided even after the union, those who fight against right belief will say, “If the whole is one nature, how did he become man, or what kind of flesh did he make his own?”
Since I found in the memorandum a statement to this effect, that after the resurrection the holy body of Christ, the Saviour of us all, passed over, it says, into Godhead, so that the whole is Godhead only, I thought I should speak to this too. The blessed Paul, explaining the reasons for the incarnation of the only-begotten Son of God, writes at one time, “For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh, so that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit”; and at another, “Since the children have shared in blood and flesh, he himself likewise partook of the same, so that through death he might destroy the one who has the power of death, that is, the devil, and deliver those who through fear of death were subject to slavery all their lives. For surely it is not angels that he takes hold of, but he takes hold of the seed of Abraham. Therefore he had to be made like his brothers in every respect.” We say, then, that since human nature suffered corruption from the transgression of Adam, and our mind was tyrannized by the pleasures of the flesh, that is, by its innate motions, it became necessary for the salvation of us on earth that the Word of God should become man, so that he might make his own human flesh, subject to corruption and sick with love of pleasure; and, since he is life and life-giving, might abolish the corruption in it and rebuke its innate motions, namely those toward love of pleasure. For so the sin in it could be put to death. We remember too that the blessed Paul called the innate motion in us the law of sin. So since human flesh became the Word's own, it has ceased to be subject to corruption; and since, as God, he did no sin, having made it his own and shown it to be his own, as I said, it has ceased also to be sick with love of pleasure. And the only-begotten Word of God did not accomplish this for himself (for he is always what he is), but clearly for us. For if we were subjected to the evils from the transgression in Adam, the things in Christ will certainly come to us too, that is, incorruption and the putting to death of sin.
So he became man; he did not assume a man, as Nestorius thinks. And so that he might be believed to have become man, though he remained what he was, namely God by nature, for this reason he is said to have hungered, to have grown tired from the journey, and to have endured sleep, trouble, grief, and the other human and blameless passions. And again, to assure those who saw him that, besides being man, he is also true God, he worked divine signs, rebuking seas, raising the dead, and accomplishing the other marvels. He also endured a cross, so that, suffering death in the flesh and not in the nature of the Godhead, he might become the firstborn from the dead, make for human nature the way to incorruption, and, despoiling Hades, set free the souls imprisoned there. After the resurrection it was the very body that had suffered, yet no longer having human weaknesses in itself. For we say that it is no longer capable of hunger or weariness or anything else of the kind, but is now incorruptible; and not only this, but also life-giving; for it is the body of life, that is, of the Only-begotten; and it has been made resplendent with glory most befitting God, and is understood to be God's body. So if someone calls it divine, as one calls a man's body human, he would not miss the fitting reasoning. Hence, I think, the most wise Paul also said, “Even if we have known Christ according to the flesh, yet now we know him so no longer.” For, being God's own body, as I said, it surpassed all things human. But a body from the earth cannot undergo a change into the nature of Godhead, for that is impossible; otherwise we would be charging the Godhead with being something that has come to be, and with having taken into itself something that is not its own by nature. For it is equally absurd to say that the body was changed into the nature of Godhead and to say that the Word was changed into the nature of flesh, that is, that the Godhead passed over into the nature of flesh. As the latter is impossible, for he is unchangeable and unalterable, so is the former. For it is not possible that any of the creatures should be able to pass over into the substance or nature of Godhead; and the flesh too is a creature. So we say that the body of Christ is divine, since it is the body of God, adorned with ineffable glory, incorruptible, holy, life-giving; but that it was changed into the nature of Godhead, none of the holy fathers either thought or said, nor do we hold so.
Let your Holiness not be unaware that our father of blessed memory, Athanasius, who was in his time bishop of Alexandria, when certain questions had been stirred up at that time, wrote a letter to Epictetus, bishop of Corinth, full of all orthodoxy. Since Nestorius was refuted by it too, and those who defended the right faith, by reading it, put to shame those who wished to think as he did, the latter, having given up before the refutations it provided, devised something wicked and worthy of heretical impiety. They corrupted the letter, taking some things away and adding others, and published it, so that that celebrated man too might seem to think in agreement with Nestorius and those around him. It was necessary, then, so that some there too might not show it in its corrupted form, to take a copy from our copies and send it to your Reverence. For the most reverent and God-fearing bishop of Emesa, Paul, when he came to Alexandria, raised the matter, and was found to have a copy of the letter, but one corrupted and falsified by the heretics; so he asked that a copy from our copies be sent to those at Antioch, and we have sent it. Following everywhere the orthodox teachings of the holy fathers, we have composed a book against the doctrines of Nestorius, and another, since some had slandered the force of the chapters; and I have sent these to your Reverence, so that, if there are any other brothers of the same faith and soul as ours who have been carried off by some people's prattle and think that we have changed our mind about what was said against Nestorius, they may be refuted by reading them and learn that we rightly and correctly rebuked him as one gone astray; and now no less we press on everywhere, fighting against his blasphemies. Your Perfection, who is able to understand still greater things, will help us both by writing and by praying.
Chapter 46
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῎Ετερον ύπομνηστικὸν ἀντιγραφὲν πρὸς τὰς πεύσεις ἡμῶν παρ' αὐτοῦ. Ἐμφανῆ μὲν καθίστησιν ἑαυτὴν ἡ ἀλήθεια τοῖς ἀγαπῶσιν αὐτὴν, κρύπτεται δὲ, οἶμαι, καὶ πειρᾶται λανθάνειν τὰς τῶν πολυπλόκων ἐννοίας. Οὐ γὰρ ἀξίους ἑαυτοὺς ἀποφαίνουσι τοῖς λαμπροῖς ὄμμασι κατιδεῖν αὐτήν. Καὶ οἱ μὲν τῆς ἀμωμήτου πίστεως ἐρασταὶ, αἰτοῦσι τὸν Κύριον ἐν ἁπλότητι καρδίας καθὼς γέγραπται · οἱ δὲ καμπύλας τροχιὰς ἐρχόμε'νοι, καὶ καρδίαν ἔχοντες σκαμβὴν, κατὰ τὸ ἐν Ψαλ. μοῖς εἰρημένον, διεστραμμένων ἐννοιῶν πολυπλόκους ἑαυτοῖς συναγείρουσιν ἀφορμὰς, ἵνα διαστρέφωσι τὰς ὁδοὺς Κυρίου τὰς εὐθείας, καὶ τὰς τῶν ἀπλουστέρων παρακομίσωσι ψυχὰς, εἰς τὸ χρῆναι φρονεῖν ἁ μὴ θέμις. Καὶ ταῦτά φημι, τοῖς παρὰ τῆς σῆς ὁσιότητος ἐντυχὼν ὑπομνηστικοῖς· εἶτά τινα εὑρὼν ἐν αὐτοῖς οὐκ ἀσφαλῶς προτεινόμενα, παρὰ τῶν οὐκ οἶδ᾽ ὅπως ἡγαπηκότων τῆς ψευδωνύμου γνώσεως τὴν διαστροφήν. Ησαν δὲ ταῦτα. Α'. Εἰ ἐκ δύο φύσεων συνηνέχθη, φησὶν, ὁ Ἐμμανουὴλ, μετὰ δὲ τὴν ἕνωσιν μία φύσις νοεῖται τοῦ Λόγου σεσαρκωμένη, ἔψεται πάντως τὸ χρῆναι παθεῖν αὐτὸν λέγειν εἰς ἰδίαν φύσιν. Οἱ μακάριοι Πατέρες, οἱ τὸ σεπτὸν τῆς πίστεως ὁρισάμενοι Σύμβολον, αὐτὸν ἔφασκον τὸν ἐκ Θεοῦ Πατρὸς Λόγον, τὸν ἐκ τῆς οὐσίας αὐτοῦ, τὸν μονογενῆ, τὸν δι' οὗ τὰ πάντα, σαρκωθῆναι καὶ ἐνανθρωπῆσαι · καὶ οὐ δή πού φαμεν ἀγνοῆσαι τοὺς ἁγίους ἐκείνους ὅτι τὸ ἑνωθὲν τῷ Λόγῳ σῶμα ἐψύχωτο ψυχῇ νοερᾷ. κατὰ πάντα τοῖς ἀδελφοῖς, καὶ μορφὴν δούλου λαβών), "Ωστε εἴ τις σαρκωθῆναι λέγει τὸν Λόγον, οὐ δίχα ψυχῆς νοερᾶς ὁμολογεῖ τὴν σάρκα τὴν ἑνωθεῖσαν αὐτῷ. Οὕτω γὰρ, ὥς γε οἷμαι, μᾶλλον δὲ ὡς ἔστι τεθαρρηκότως εἰπεῖν, καὶ ὁ πάνσοφος εὐαγγελιστής Ἰωάννης τὸν Λόγον ἔφη γενέσθαι σάρκα, οὐχ ὡς ἀψύχῳ σαρκὶ ἑνωθέντα, μὴ γένοιτο· ἀλλ᾽ οὐδ᾽ ὡς τροπὴν ἢ ἀλλοίωσιν ὑπομείναντα · μεμένηκε γὰρ ὅπερ ἦν, τοῦτ᾽ ἔστι φύσει Θεός· προσλαβών δε καὶ τὸ εἶναι ἄνθρωπος, ἤτοι γενέσθαι καθ' ἡμᾶς ἐκ γυναικὸς κατὰ σάρκα, πάλιν εἷς μεμένηκεν Υἱός· πλὴν οὐκ ἄσαρκος, καθὰ καὶ πάλαι, ἤτοι πρὸ τῶν τῆς ἐνανθρωπήσεως καιρῶν, ἀμφιασάμενος δὲ ὥσπερ καὶ τὴν ἡμετέραν φύσιν. ᾿Αλλ' εἰ καὶ μὴ ἔστιν ὁμοού( σιον τῷ ἐκ Θεοῦ Πατρὸς φύντι Λόγῳ τὸ ἑνωθὲν αὐτῷ σῶμα, καὶ ψυχῆς ἐνούσης αὐτῷ νοερᾶς, ἀλλ᾽ οὖν ὁ μὲν νοῦς φαντάζεται τὸ ἑτεροφυὲς τῶν ἑνωθέντων · ἕνα γε μὴν ὁμολογοῦμεν Υἱὸν καὶ Χριστὸν καὶ Κύριον, ὡς γεγονότος σαρκὸς τοῦ Λόγου. Τὸ δὲ σαρκὸς ὅταν εἶπωμεν, ἀνθρώπου φαμέν. Ποία τοίνυν παθεῖν αὐτὸν ἀνάγκη εἰς ἰδίαν φύσιν, ἐἰ λέγοιτο μετὰ τὴν ἕνωσιν μία φύσις Υἱοῦ σεσαρκωμένη; Εἰ μὲν γὰρ οὐκ ἦν ἐν τοῖς λόγοις τῆς οἰκονομίας τὸ πεφυκὸς ὑπομένειν τὸ πάθος, ὀρθῶς ἂν ἔφησαν · ὅτι μὴ ὄντος τοῦ πεφυκότος πάσχειν, πᾶσά πως ἀνάγκη τῇ τοῦ Λόγου φύσει συμβαίνειν τὸ πάθος. Εἰ δὲ ἐν τῷ σεσαρκωμένην εἰπεῖν, σύμπας ὁ λόγος τῆς μετὰ σαρκὸς οἰκονομίας εἰσφέρεται (ἐσαρκώθη γὰρ οὐχ ἑτέρως, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαβόμενος, καὶ ὡμοιώθη εἰκῆ [καὶ] πεφλυαρήκασιν οἱ λέγοντες ἀκολουθεῖν τὸ χρῆναι πάντως αὐτὸν εἰς ἰδίαν φύσιν ὑπομεῖναι, ὑποκειμένης γὰρ ὰ τῆς σαρκὸς, περὶ ἣν εἰκότως ἂν συμβῆναι τὸ παθεῖν νοοῖτο, ἀπαθοῦς ὄντος τοῦ Λόγου. ᾿Αλλ' οὐκ ἔξω διὰ τοῦτο λέγομεν αὐτὸν τοῦ λέγεσθαι 1 παθεῖν. Ωσπερ γὰρ ἴδιον αὐτοῦ γέγονε τὸ σῶμα, οὕτω καὶ πάντα τὰ τοῦ σώματος δίχα μόνης ἁμαρ᾿τίας λέγοιτ᾽ ἂν οὐδὲν ἧττον αὐτοῦ, κατ' οἰκείωσιν οἱκονομικήν. ᾿Αλλ' ἐροῦσιν οἱ δι᾽ ἐναντίας· Β΄. Εἰ μία φύσις ἦν, φησὶ, τοῦ Λόγου σεσαρκωμένη, πᾶσὰ πως ἀνάγκη λέγειν φυρμὸν γενέσθαι καὶ σύγκρασιν, μειουμένης ὥσπερ καὶ ὑποκλεπτομένης τῆς τοῦ ἀνθρώπου φύσεως ἐν αὐτῷ. Ἡγνόησαν πάλιν οἱ τὰ ὀρθὰ διαστρέφοντες, ὅτι κατὰ ἀλήθειάν ἐστι μία φύσις τοῦ Λόγου σεσαρκωμένη Εἰ γὰρ εἷς ἐστιν Υἱὸς ὁ φύσει καὶ ἀληθῶς ὁ ἐκ Θεοῦ Πατρὸς Λόγος, ὁ ἀποῤῥήτως γεννηθεὶς, εἶτα κατὰ πρόσληψιν σαρκὸς, οὐκ ἀψύχου, ἀλλ᾽ ἐψυχωμένης νοερῶς προῆλθεν ἄνθρωπος ἐκ γυναικὸς, οὐκ εἰς δύο μερισθήσεται διὰ τοῦτο πρόσωπα καὶ υἱοὺς, ἀλλὰ μεμένηκεν εἷς, πλὴν οὐκ ἄσαρκος, οὐδ᾽ ἔξω σώματος, ἀλλ᾽ ἴδιον ἔχων αὐτὸ καθ᾿ ἕνωσιν ἀδιάσπαστον. Ὁ δὲ τοῦτο λέγων, οὐ φυρμὸν, οὐ σύγχυσιν, οὐδ᾽ ἕτερόν τι τῶν τοιούτων πάντη τε καὶ πάντως δηλοῖ· οὔτε μὴν ὡς ἐξ ἀναγκαίου τοῦ λόγου τοῦτο ἀκολουθήσει ποθέν. Εἰ γὰρ καὶ εἷς λέγοιτο πρὸς ἡμῶν ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ σεσαρκωμένος καὶ ἐνανθρωπήσας, οὐ πέφυρται διὰ τοῦτο, κατὰ τὸ ἐκείνοις δοκοῦν, οὔτε μὴν εἰς τὴν τῆς σαρκὸς φύσιν μεταπεφοίτηκεν ἡ τοῦ Λόγου φύσις, ἀλλ᾽ οὐδὲ ἡ τῆς σαρκὸς εἰς τὴν αὐτοῦ · ἀλλ᾿ ἐν ἰδιότητι τῇ κατὰ φύσιν ἑκατέρου μένοντός τε καὶ νοουμένου, κατά γε τὸν ἀρτίως ἡμῖν ἀποδοθέντα λό γον, ἀῤῥήτως καὶ ἀφράστως ἑνωθεὶς, μίαν ἡμῖν ἔδειξεν Υἱοῦ φύσιν· πλὴν, ὡς ἔφην, σεσαρκωμένην. Οὐ γὰρ ἐπὶ μόνων τῶν ἁπλῶν κατὰ φύσιν, τὸ ἓν ἀληθῶς λέγεται, ἀλλὰ καὶ ἐπὶ τῶν κατὰ σύνθεσιν συνηγμένων· ὁποῖόν τι χρῆμά ἐστιν ὁ ἄνθρωπος, ὁ ἐκ ψυχῆς καὶ σώματος. Ἑτεροειδῆ μὲν γὰρ τὰ τοιαῦτα, ε καὶ ἀλλήλοις οὐχ ὁμοούσια, ἑνωθέντα γε μὴν, μίαν ἀνθρώπου φύσιν ἀπετέλεσαν· κἂν τοῖς τῆς συνθέ σεως λόγοις ἐνυπάρχῃ τὸ διάφορον κατὰ τὴν φύσιν τῶν εἰς ἑνότητα συγκεκομισμένων. Περιττολογοῦσι τοίνυν οἱ λέγοντες, ὡς εἴπερ μία φύσις τοῦ Λόγου σεσαρκωμένη εἴη, πάντη τε καὶ πάντως ἕποιτο ἂν τὸ φυρμὸν γενέσθαι καὶ σύγκρασιν, ὡς μειουμένης καὶ ὑποκλεπτομένης τῆς ἀνθρώπου φύσεως. Οὔτε γὰρ μεμείωται, οὔτε καθά φησιν, ὑποκλέπτεται· ἀρκεῖ γὰρ πρὸς δήλωσιν τὴν τελειωτάτην τοῦ ὅτι γέγονεν ἄνθρωπος, τὸ λέγειν, ὅτι σεσάρκωται. Εἰ μὲν γὰρ τοῦτο σεσίγητο παρ' ἡμῶν, ἔσχεν ἄν τινα χώραν αὐτοῖς ἡ συκοφαντία. Ἐπειδὴ δὲ ἀναγκαίως προσεπενήνεκται, τὸ ὅτι σεσάρκωται, ποῦ τῆς μειώσεως ἤτοι κλοπῆς ὁ τρόπος; Γ'. Εἰ τέλειος, φησί, Θεὸς ὁ Χριστὸς, καὶ τέλειος ἄνθρωπος ὁ αὐτὸς νοούμενος, καὶ ὁμοούσιος μὲν τῷ Πατρὶ κατὰ τὴν θεότητα, κατὰ δὲ τὴν ἀνθρωπότητα ὁμοούσιος ἡμῖν, ποῦ τὸ τέλειον, εἰ μηκέτι ὑφέσκηκεν ἡ ἀνθρώπου φύσις; Ποῦ δὲ καὶ τὸ ὁμοούσιον ἡμῖν, εἰ μηκέτι ὑφέστηκεν ἡ οὐσία, ὅπερ ἐστὶν ἡ φύσις ἡμῶν; ᾿Αρκεῖ καὶ τούτοις εἰς διασάφησιν ἡ ἐπὶ τῷ προτεταγμένῳ κεφαλαίῳ λύσις, ἤγουν ἀπολογία. Εἰ μὲν γὰρ μίαν εἰπόντες τὴν φύσιν τοῦ Λόγου σεσιγήκαμεν, οὐκ ἐπενεγκόντες τὸ, σεσαρκωμένην, ἀλλ' οἷον ἔξω θέντες τὴν οἰκονομίαν, ἦν αὐτοῖς τάχα που καὶ οὐκ ἀπίθανος ὁ λόγος, προσποιουμένοις ἐρωτᾷν· Ποῦ τὸ τέλειον ἐν ἀνθρωπότητι, ἢ πῶς ὑφέστηκεν ἡ καθ᾿ ἡμᾶς οὐσία; Ἐπειδὴ δὲ καὶ ἡ ἐν ἀνθρωπότητι τελειότης, καὶ τῆς καθ' ἡμᾶς οὐσίας ἡ δήλωσις, εἰσκεκόμισται διὰ τοῦ λέγειν σεσαρκωμένην, παυσάσθωσαν καλαμίνην ῥάβδον ἑαυτοῖς ὑποστήσαντες. Τοῦ γὰρ ἐκβάλ· λοντος τὴν οἰκονομίαν, καὶ ἀρνουμένου τὴν σάρκωσιν, ἦν τὸ ἐγκαλεῖσθαι δικαίως ἀφαιρουμένου τὸν Υἱὸν τῆς τελείας ἀνθρωπότητος. Εἰ δὲ, ὡς ἔφην, ἐν τῷ σεσαρκῶσθαι λέγειν αὐτὸν, σαφής τε καὶ ἀναμφίβολος ἡ ὁμολογία τοῦ, ὅτι γέγονεν ἄνθρωπος, οὐδὲν ἔτι κωλύει νοεῖν, ὡς εἷς ὑπάρχων καὶ μόνος Υἱὸς ὁ Χριστὸς, αὐτὸς Θεός ἐστι καὶ ἄνθρωπος, ὥσπερ ἐν θεότητι τέλειος, οὕτω καὶ ἐν ἀνθρωπότητι. Ὅρθότατα δὲ καὶ πάνυ συνετῶς ἡ σὴ τελειότης τὸν περί τοῦ σωτηρίου πάθους ἐκτέθειται λόγον· οὐκ αὐτὸν τὸν μονογενῆ τοῦ Θεοῦ Υἱὸν καθὸ νοεῖται καὶ ἔστι Θεὸς, παθεῖν εἰς ἰδίαν φύσιν τὰ σώματος ἰσχυριζομένη, παθεῖν δὲ μᾶλλον τῇ χοϊκῇ φύσει· ἔδει γὰρ ἀναγκαίως ἀμφότερα σώζεσθαι τῷ ἑνὶ καὶ κατὰ ἀλήθειαν Υἱῷ, καὶ τὸ μὴ πάσχειν θεϊκῶς, καὶ τὸ λέγεσθαι παθεῖν ἀνθρωπίνως· ἡ αὐτοῦ γὰρ πέπονθε σάρξ. ᾿Αλλ οἷονται πάλιν ἐκεῖνοι τὴν καλουμένην παρ' αὐτοῖς Θεοπάθειαν, ἡμᾶς εἰσφέρειν διὰ τούτου · καὶ οὐκ ἐννοοῦσι τὴν οἰκονομίαν, κακουργότατα δὲ πειρῶνται ( μεθιστᾷν εἰς ἄνθρωπον ἰδικῶς τὸ πάθος · εὐσέβειαν ἐπιζήμιον ἀσυνέτως ἐπιτηδεύοντες, ἵνα μὴ ὁ τοῦ Θεοῦ Λόγος ὁμολογῆται Σωτήρ, ὡς τὸ ἴδιον ὑπὲρ ἡμῶν αἷμα δούς· ἀλλ᾽ ἵνα μᾶλλον ἄνθρωπος ἰδικῶς, καὶ καθ' ἑαυτὸν νοούμενος Υἱὸς, τοῦτο λέγηται κατορθώσαι. Κατασείει δὲ τὸ οὕτω φρονεῖν ἅπαντα τῆς μετὰ σαρκὸς οἰκονομίας τὸν λόγον, καὶ τὸ θεῖον ἡμῶν μυστήριον εἰς δύναμιν ἀνθρωπολατρίας παραστήσουσιν οὐκ ἀσυμφανῶς· καὶ οὐκ ἐννοσῦσιν ὅτι, τὸν ἐξ Ἰουδαίων κατὰ σάρκα, τοῦτ᾽ ἔστι, τὸν ἐκ σπέρματος ᾿Ἀβραὰμ καὶ Ἰεσσαὶ καὶ Δαβὶδ Χριστὸν, καὶ Κύριον τῆς δόξης, καὶ Θεὸν εὐλογητὸν εἰς τοὺς αἰῶνας, καὶ ἐπὶ πάντα, ὁ μακάριος ἔφη Παῦλος, ἴδιον ἀποφηνας τοῦ Λόγου τὸ σῶμα, τὸ τῷ ξύλῳ προσηλωθέν, καὶ αὐτῷ τὸν σταυρὸν διὰ τοῦτο προσνέμων. Δ'. Μανθάνω δὲ, ὅτι καὶ ἕτερόν τι πρὸς τούτοις ἐστὶ τὸ ζητούμενον. ῾Ο γάρ τοι λέγων σαρκί παθεῖν γυμνῇ τὸν Κύριον, ἄλογον καὶ ἀκούσιον ποιεῖται τὸ πάθος. Ἐὰν δὲ τις εἴπῃ μετὰ ψυχῆς νοερᾶς παθεῖν αὐτὸν, ἵνα ἢ τὸ πάθος ἑκούσιον, οὐδὲν κωλύει λέγειν τῇ φύσει τῆς ἀνθρωπότητος αὐτὸν παθεῖν. Εἰ δὲ καὶ τοῦτο ἀληθὲς, πῶς οὐ τὰς δύο φύσεις ὑφιστάναι δώσομεν μετὰ τὴν ἕνωσιν ἀδιαιρέτως; "Ωστε, εἴ τις λέγει, Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν σαρκὶ, οὐδὲν ἔτερον λέγει πλὴν, ὅτι Χριστοῦ οὖν παθόντος ὑπὲρ ἡμῶν τῇ ἡμετέρᾳ αύσει. Μάχεται πάλιν τὸ πρόβλημα οὐδὲν ηττον τοῖς μίαν εἶναι λέγουσι τοῦ Υἱοῦ φύσιν σεσαρκωμένην, καὶ οἷον εἰκαῖον ἀποφαίνειν ἐθέλοντες αὐτὸ, φιλονεικοῦσι πανταχοῦ δύο φύσεις ὑφεστώσας ἀποφαίνειν. Αλλ' ἠγνό σαν ὅτι ὅσα μὴ κατὰ μόνην τὴν θεωρίαν διαιρεῖσθαι φιλεῖ, ταῦτα πάντως καὶ εἰς ἑτερότητα τὴν ἀνὰ μέρος ὀλοτρόπως καὶ ἰδικῶς ἀποφοιτήσειεν ἂν ἀλλήλων. Ἔστω δὲ ἡμῖν εἰς παράδειγμα πάλιν ὁ καθ' ἡμᾶς ἄνθρωπος. Δύο μὲν γὰρ ἐπ᾿ αὐτοῦ νοοῦ - μεν τὰς φύσεις, μίαν μὲν, τῆς ψυχῆς, ἑτέραν δὲ, τοῦ σώματος. Ἀλλ᾽ ἐν ψιλαῖς διελόντες ἐννοίαις, καὶ ὡς ἐν ἰσχναῖς θεωρίαις, ἤτοι νοῦ φαντασίαις τὴν διαφορὰν δεξάμενοι, οὐκ ἀνὰ μέρος τίθεμεν τὰς φύσεις· οὔτε μὴν διαμπὰξ διὰ τῆς τομῆς ἐφίεμεν τὴν δύναμιν αὐταῖς, ἀλλ᾽ ἑνὸς εἶναι νοοῦμεν· ὥστε τὰς δύο, μηκέτι μὲν εἶναι δύο, δι᾽ ἀμφοῖν δὲ τὸ ἓν ἀποτελεῖσθαι ζῶον. Οὐκοῦν, κἂν εἰ λέγοιεν ἀνθρωπότητος φύσιν καὶ θεότητος ἐπὶ τοῦ Ἐμμανουήλ, ἀλλ᾽ ἡ ἀνθρωπότης γέγονεν ἰδία τοῦ Λόγου, καὶ εἷς Γἱὸς νοεῖται σὺν αὐτῇ. Τῆς γε μὴν θεοπνεύστου Γραφῆς σαρκὶ παθεῖν αὐτὸν λεγούσης, ἄμεινον καὶ ἡμᾶς οὕτω λέγειν, ἤγουν τῇ φύσει τῆς ἀνθρωπότητος. εἰ καὶ ὅτι μάλιστα, εἰ μὴ δυστρόπως λέγοιτο τοῦτο πρός τινων, ἀδικήσειεν ἂν οὐδὲν τὸν τοῦ μυστηρίου λόγον. Τι γάρ ἐστιν ἀνθρωπότητος φύσις ἕτερον, πλὴν ὅτι σὰρξ ἐψυχωμένη νοερῶς, ᾗ καὶ πεπονθέναι φαμὲν σαρκὶ τὸν Κύριον; Περιεργότατα τοίνυν φασὶ, τὸ τῇ φύσει τῆς ἀνθρωπότητος αὐτὸν παθεῖν· οἷον, ἀποδιῖστάντες αὐτὴν τοῦ Λόγου, καὶ ἔξω τιθέντες ἰδικῶς, ἵνα δύο νοῶνται, καὶ οὐχ εἷς ἔτι σεσαρκωμένος καὶ ἐνανθρωπήσας ὁ ἐκ Θεοῦ Πατρὸς Λόγος. Τὸ δὲ, ἀδιαιρέτως, προστεθὲν παρ᾿ αὐτοῖς, δοκεῖ μέν πως παρ᾿ ἡμῖν ὀρθῆς εἶναι δόξης σημαντικόν. Αὐτοὶ δὲ, οὐχ οὕτω νοοῦσι· τὸ γὰρ ἀδιαίρετον παρ' αὐτοῖς, κατὰ τὰς κενοφωνίας Νεστορίου, καθ' ἕτερον λαμβάνεται τρόπον. Φασὶ γὰρ ὅτι τῇ ἰσοτιμίᾳ, τῇ ταυτοβουλίᾳ, τῇ αὐθεντίᾳ, ἀδιαἱρετός ἐστι τοῦ Θεοῦ Λόγου ὁ ἐν ᾧ κατώκησεν ἄνθρωπος. Ὥστε οὐχ ἁπλῶς τὰς λέξεις προσφέρουσιν, ἀλλὰ μετά τινος δόλου καὶ κακουργίας.
᾿Eteron ypomnēstikon antigraphen pros tas peuseis hēmōn par' autou. Emphanē men kathistēsin heautēn hē alētheia tois agapōsin autēn, kryptetai de, oimai, kai peiratai lanthanein tas tōn polyplokōn ennoias. Ou gar axious heautous apophainousi tois lamprois ommasi katidein autēn. Kai hoi men tēs amōmētou pisteōs erastai, aitousi ton Kyrion en haplotēti kardias kathōs gegraptai ; hoi de kampylas trochias erchome'noi, kai kardian echontes skambēn, kata to en Psal. mois eirēmenon, diestrammenōn ennoiōn polyplokous heautois synageirousin aphormas, hina diastrephōsi tas hodous Kyriou tas eutheias, kai tas tōn aplousterōn parakomisōsi psychas, eis to chrēnai phronein ha mē themis. Kai tauta phēmi, tois para tēs sēs hosiotētos entychōn hypomnēstikois; eita tina heurōn en autois ouk asphalōs proteinomena, para tōn ouk oid᾽ hopōs hēgapēkotōn tēs pseudōnymou gnōseōs tēn diastrophēn. Ēsan de tauta. A'. Ei ek dyo physeōn synēnechthē, phēsin, ho Emmanouēl, meta de tēn henōsin mia physis noeitai tou Logou sesarkōmenē, epsetai pantōs to chrēnai pathein auton legein eis idian physin. Hoi makarioi Pateres, hoi to septon tēs pisteōs horisamenoi Symbolon, auton ephaskon ton ek Theou Patros Logon, ton ek tēs ousias autou, ton monogenē, ton di' hou ta panta, sarkōthēnai kai enanthrōpēsai ; kai ou dē pou phamen agnoēsai tous hagious ekeinous hoti to henōthen tǭ Logǭ sōma epsychōto psychę̄ noerą. kata panta tois adelphois, kai morphēn doulou labōn), "Ōste ei tis sarkōthēnai legei ton Logon, ou dicha psychēs noeras homologei tēn sarka tēn henōtheisan autǭ. Houtō gar, hōs ge hoimai, mallon de hōs esti tetharrēkotōs eipein, kai ho pansophos euangelistēs Iōannēs ton Logon ephē genesthai sarka, ouch hōs apsychǭ sarki henōthenta, mē genoito; all᾽ oud᾽ hōs tropēn ē alloiōsin hypomeinanta ; memenēke gar hoper ēn, tout᾽ esti physei Theos; proslabōn de kai to einai anthrōpos, ētoi genesthai kath' hēmas ek gynaikos kata sarka, palin heis memenēken Huios; plēn ouk asarkos, katha kai palai, ētoi pro tōn tēs enanthrōpēseōs kairōn, amphiasamenos de hōsper kai tēn hēmeteran physin. ᾿All' ei kai mē estin homoou( sion tǭ ek Theou Patros phynti Logǭ to henōthen autǭ sōma, kai psychēs enousēs autǭ noeras, all᾽ oun ho men nous phantazetai to heterophyes tōn henōthentōn ; hena ge mēn homologoumen Huion kai Christon kai Kyrion, hōs gegonotos sarkos tou Logou. To de sarkos hotan eipōmen, anthrōpou phamen. Poia toinyn pathein auton anankē eis idian physin, ei legoito meta tēn henōsin mia physis Huiou sesarkōmenē? Ei men gar ouk ēn en tois logois tēs oikonomias to pephykos hypomenein to pathos, orthōs an ephēsan ; hoti mē ontos tou pephykotos paschein, pasa pōs anankē tę̄ tou Logou physei symbainein to pathos. Ei de en tǭ sesarkōmenēn eipein, sympas ho logos tēs meta sarkos oikonomias eispheretai (esarkōthē gar ouch heterōs, alla spermatos Abraam epilabomenos, kai hōmoiōthē eikē [kai] pephlyarēkasin hoi legontes akolouthein to chrēnai pantōs auton eis idian physin hypomeinai, hypokeimenēs gar a tēs sarkos, peri hēn eikotōs an symbēnai to pathein nooito, apathous ontos tou Logou. ᾿All' ouk exō dia touto legomen auton tou legesthai 1 pathein. Ōsper gar idion autou gegone to sōma, houtō kai panta ta tou sōmatos dicha monēs hamar᾿tias legoit᾽ an ouden hētton autou, kat' oikeiōsin hoikonomikēn. ᾿All' erousin hoi di᾽ enantias; B΄. Ei mia physis ēn, phēsi, tou Logou sesarkōmenē, pasa pōs anankē legein phyrmon genesthai kai synkrasin, meioumenēs hōsper kai hypokleptomenēs tēs tou anthrōpou physeōs en autǭ. Hēgnoēsan palin hoi ta ortha diastrephontes, hoti kata alētheian esti mia physis tou Logou sesarkōmenē Ei gar heis estin Huios ho physei kai alēthōs ho ek Theou Patros Logos, ho aporrhētōs gennētheis, eita kata proslēpsin sarkos, ouk apsychou, all᾽ epsychōmenēs noerōs proēlthen anthrōpos ek gynaikos, ouk eis dyo meristhēsetai dia touto prosōpa kai huious, alla memenēken heis, plēn ouk asarkos, oud᾽ exō sōmatos, all᾽ idion echōn auto kath᾿ henōsin adiaspaston. Ho de touto legōn, ou phyrmon, ou synchysin, oud᾽ heteron ti tōn toioutōn pantē te kai pantōs dēloi; oute mēn hōs ex anankaiou tou logou touto akolouthēsei pothen. Ei gar kai heis legoito pros hēmōn ho monogenēs Huios tou Theou sesarkōmenos kai enanthrōpēsas, ou pephyrtai dia touto, kata to ekeinois dokoun, oute mēn eis tēn tēs sarkos physin metapephoitēken hē tou Logou physis, all᾽ oude hē tēs sarkos eis tēn autou ; all᾿ en idiotēti tę̄ kata physin hekaterou menontos te kai nooumenou, kata ge ton artiōs hēmin apodothenta lo gon, arrhētōs kai aphrastōs henōtheis, mian hēmin edeixen Huiou physin; plēn, hōs ephēn, sesarkōmenēn. Ou gar epi monōn tōn haplōn kata physin, to hen alēthōs legetai, alla kai epi tōn kata synthesin synēgmenōn; hopoion ti chrēma estin ho anthrōpos, ho ek psychēs kai sōmatos. Heteroeidē men gar ta toiauta, e kai allēlois ouch homoousia, henōthenta ge mēn, mian anthrōpou physin apetelesan; kan tois tēs synthe seōs logois enyparchę̄ to diaphoron kata tēn physin tōn eis henotēta synkekomismenōn. Perittologousi toinyn hoi legontes, hōs eiper mia physis tou Logou sesarkōmenē eiē, pantē te kai pantōs hepoito an to phyrmon genesthai kai synkrasin, hōs meioumenēs kai hypokleptomenēs tēs anthrōpou physeōs. Oute gar memeiōtai, oute katha phēsin, hypokleptetai; arkei gar pros dēlōsin tēn teleiōtatēn tou hoti gegonen anthrōpos, to legein, hoti sesarkōtai. Ei men gar touto sesigēto par' hēmōn, eschen an tina chōran autois hē sykophantia. Epeidē de anankaiōs prosepenēnektai, to hoti sesarkōtai, pou tēs meiōseōs ētoi klopēs ho tropos? G'. Ei teleios, phēsi, Theos ho Christos, kai teleios anthrōpos ho autos nooumenos, kai homoousios men tǭ Patri kata tēn theotēta, kata de tēn anthrōpotēta homoousios hēmin, pou to teleion, ei mēketi hypheskēken hē anthrōpou physis? Pou de kai to homoousion hēmin, ei mēketi hyphestēken hē ousia, hoper estin hē physis hēmōn? ᾿Arkei kai toutois eis diasaphēsin hē epi tǭ protetagmenǭ kephalaiǭ lysis, ēgoun apologia. Ei men gar mian eipontes tēn physin tou Logou sesigēkamen, ouk epenenkontes to, sesarkōmenēn, all' hoion exō thentes tēn oikonomian, ēn autois tacha pou kai ouk apithanos ho logos, prospoioumenois erōtąn; Pou to teleion en anthrōpotēti, ē pōs hyphestēken hē kath᾿ hēmas ousia? Epeidē de kai hē en anthrōpotēti teleiotēs, kai tēs kath' hēmas ousias hē dēlōsis, eiskekomistai dia tou legein sesarkōmenēn, pausasthōsan kalaminēn rhabdon heautois hypostēsantes. Tou gar ekbal; lontos tēn oikonomian, kai arnoumenou tēn sarkōsin, ēn to enkaleisthai dikaiōs aphairoumenou ton Huion tēs teleias anthrōpotētos. Ei de, hōs ephēn, en tǭ sesarkōsthai legein auton, saphēs te kai anamphibolos hē homologia tou, hoti gegonen anthrōpos, ouden eti kōlyei noein, hōs heis hyparchōn kai monos Huios ho Christos, autos Theos esti kai anthrōpos, hōsper en theotēti teleios, houtō kai en anthrōpotēti. Horthotata de kai pany synetōs hē sē teleiotēs ton peri tou sōtēriou pathous ektetheitai logon; ouk auton ton monogenē tou Theou Huion katho noeitai kai esti Theos, pathein eis idian physin ta sōmatos ischyrizomenē, pathein de mallon tę̄ choïkę̄ physei; edei gar anankaiōs amphotera sōzesthai tǭ heni kai kata alētheian Huiǭ, kai to mē paschein theïkōs, kai to legesthai pathein anthrōpinōs; hē autou gar peponthe sarx. ᾿All hoiontai palin ekeinoi tēn kaloumenēn par' autois Theopatheian, hēmas eispherein dia toutou ; kai ouk ennoousi tēn oikonomian, kakourgotata de peirōntai ( methistąn eis anthrōpon idikōs to pathos ; eusebeian epizēmion asynetōs epitēdeuontes, hina mē ho tou Theou Logos homologētai Sōtēr, hōs to idion hyper hēmōn haima dous; all᾽ hina mallon anthrōpos idikōs, kai kath' heauton nooumenos Huios, touto legētai katorthōsai. Kataseiei de to houtō phronein hapanta tēs meta sarkos oikonomias ton logon, kai to theion hēmōn mystērion eis dynamin anthrōpolatrias parastēsousin ouk asymphanōs; kai ouk ennosysin hoti, ton ex Ioudaiōn kata sarka, tout᾽ esti, ton ek spermatos ᾿Abraam kai Iessai kai Dabid Christon, kai Kyrion tēs doxēs, kai Theon eulogēton eis tous aiōnas, kai epi panta, ho makarios ephē Paulos, idion apophēnas tou Logou to sōma, to tǭ xylǭ prosēlōthen, kai autǭ ton stauron dia touto prosnemōn. D'. Manthanō de, hoti kai heteron ti pros toutois esti to zētoumenon. ῾O gar toi legōn sarki pathein gymnę̄ ton Kyrion, alogon kai akousion poieitai to pathos. Ean de tis eipę̄ meta psychēs noeras pathein auton, hina ē to pathos hekousion, ouden kōlyei legein tę̄ physei tēs anthrōpotētos auton pathein. Ei de kai touto alēthes, pōs ou tas dyo physeis hyphistanai dōsomen meta tēn henōsin adiairetōs? "Ōste, ei tis legei, Christou oun pathontos hyper hēmōn sarki, ouden eteron legei plēn, hoti Christou oun pathontos hyper hēmōn tę̄ hēmeterą ausei. Machetai palin to problēma ouden ētton tois mian einai legousi tou Huiou physin sesarkōmenēn, kai hoion eikaion apophainein ethelontes auto, philoneikousi pantachou dyo physeis hyphestōsas apophainein. All' ēgno san hoti hosa mē kata monēn tēn theōrian diaireisthai philei, tauta pantōs kai eis heterotēta tēn ana meros olotropōs kai idikōs apophoitēseien an allēlōn. Estō de hēmin eis paradeigma palin ho kath' hēmas anthrōpos. Dyo men gar ep᾿ autou noou - men tas physeis, mian men, tēs psychēs, heteran de, tou sōmatos. All᾽ en psilais dielontes ennoiais, kai hōs en ischnais theōriais, ētoi nou phantasiais tēn diaphoran dexamenoi, ouk ana meros tithemen tas physeis; oute mēn diampax dia tēs tomēs ephiemen tēn dynamin autais, all᾽ henos einai nooumen; hōste tas dyo, mēketi men einai dyo, di᾽ amphoin de to hen apoteleisthai zōon. Oukoun, kan ei legoien anthrōpotētos physin kai theotētos epi tou Emmanouēl, all᾽ hē anthrōpotēs gegonen idia tou Logou, kai heis Gios noeitai syn autę̄. Tēs ge mēn theopneustou Graphēs sarki pathein auton legousēs, ameinon kai hēmas houtō legein, ēgoun tę̄ physei tēs anthrōpotētos. ei kai hoti malista, ei mē dystropōs legoito touto pros tinōn, adikēseien an ouden ton tou mystēriou logon. Ti gar estin anthrōpotētos physis heteron, plēn hoti sarx epsychōmenē noerōs, hę̄ kai peponthenai phamen sarki ton Kyrion? Periergotata toinyn phasi, to tę̄ physei tēs anthrōpotētos auton pathein; hoion, apodiistantes autēn tou Logou, kai exō tithentes idikōs, hina dyo noōntai, kai ouch heis eti sesarkōmenos kai enanthrōpēsas ho ek Theou Patros Logos. To de, adiairetōs, prostethen par᾿ autois, dokei men pōs par᾿ hēmin orthēs einai doxēs sēmantikon. Autoi de, ouch houtō noousi; to gar adiaireton par' autois, kata tas kenophōnias Nestoriou, kath' heteron lambanetai tropon. Phasi gar hoti tę̄ isotimią, tę̄ tautoboulią, tę̄ authentią, adiairetos esti tou Theou Logou ho en hǭ katōkēsen anthrōpos. Hōste ouch haplōs tas lexeis prospherousin, alla meta tinos dolou kai kakourgias.
Another memorandum written by him in answer to our questions.
The truth shows itself plainly to those who love it, but it hides, I think, and tries to escape the notice of the minds of the tortuous; for they do not show themselves worthy to see it with bright eyes. The lovers of the blameless faith seek the Lord in simplicity of heart, as it is written; but those who go along crooked paths and have a twisted heart, as is said in the Psalms, gather for themselves tangled pretexts of perverse thoughts, so as to pervert the straight ways of the Lord and lead the souls of the simpler to think what is not lawful. I say this having read your Holiness's memoranda, and having found in them certain things put forward unsafely by people who have somehow come to love the perversity of knowledge falsely so called. They were these.
1. “If Emmanuel,” it says, “was brought together from two natures, and after the union one nature of the Word, incarnate, is understood, it will certainly follow that we must say he suffered in his own nature.”
The blessed fathers who defined the venerable symbol of faith said that the very Word from God the Father, from his substance, the only-begotten, through whom are all things, was made flesh and became man. And we certainly do not say that those holy men did not know that the body united to the Word was animated with an intelligent soul. So if anyone says that the Word was made flesh, he does not confess that the flesh united to him was without an intelligent soul. For so, I think, or rather as one may say with confidence, the all-wise evangelist John too said that the Word became flesh: not as united to soulless flesh, God forbid, nor as having undergone change or alteration; for he remained what he was, that is, God by nature. But having taken on also being man, that is, becoming like us of a woman according to the flesh, he again remained one Son; yet not fleshless, as formerly, that is, before the times of the incarnation, but having put on, as it were, our nature as well. And although the body united to him, in which there is an intelligent soul, is not consubstantial with the Word who sprang from God the Father, yet, while the mind perceives the difference of nature between the things united, we confess one Son and Christ and Lord, since the Word has become flesh. And when we say “flesh,” we mean “man.”
What necessity is there, then, that he suffered in his own nature, if after the union one nature of the Son, incarnate, is spoken of? If there were not, among the elements of the dispensation, something that by nature can undergo suffering, they would have spoken rightly, that, since there was nothing able by nature to suffer, the suffering would of necessity befall the nature of the Word. But if in saying “incarnate” the whole account of the dispensation with the flesh is brought in (for he was made flesh in no other way than by taking hold of the seed of Abraham, and he was made like his brothers in every respect and took the form of a servant), then those who say that it follows that he must certainly have suffered in his own nature have talked idle nonsense; for the flesh is there as the subject to which suffering would rightly be understood to belong, the Word being impassible. Yet we do not on this account say that he is beyond being said to have suffered. For as the body became his own, so all that belongs to the body, sin alone excepted, may no less be said to be his, by the appropriation proper to the dispensation.
But our opponents will say:
2. “If there was one nature of the Word, incarnate,” it says, “it is wholly necessary to say that a blending and mixing took place, the nature of man being, as it were, diminished and stolen away in him.”
Those who pervert what is right are again unaware that there is in truth one nature of the Word, incarnate. For if the Word from God the Father, ineffably begotten, is by nature and truly one Son, and then, by the assumption of flesh, not soulless but animated with an intelligent soul, came forth a man from a woman, he will not for this reason be divided into two persons and sons, but has remained one; yet not fleshless or outside a body, but having it as his own in an unbreakable union. Whoever says this by no means signifies blending or confusion or anything else of the kind; nor will this follow from any necessity of the argument. For even if the only-begotten Son of God, incarnate and made man, is said by us to be one, he has not for that reason been blended, as they think; nor has the nature of the Word passed over into the nature of the flesh, nor that of the flesh into his. But each remaining and being understood in the property that belongs to it by nature, according to the account we have just given, he, ineffably and inexpressibly united, has shown us one nature of the Son; yet, as I said, incarnate. For “one” is said truly not only of things simple by nature, but also of things brought together by composition, such as man is, being of soul and body. Such things are of different kinds and not consubstantial with each other, yet when united they make up one nature of man, even though in the principle of the composition there is present the difference in nature of the things brought into unity. Those who say, then, that if there is one nature of the Word, incarnate, it would certainly follow that a blending and mixing took place, as though the nature of man were diminished and stolen away, are talking to no purpose. For it has neither been diminished nor, as he says, stolen away; for to say that he has been made flesh suffices for the most complete indication that he became man. If we had kept silent about this, their slander would have had some room. But since “incarnate” has necessarily been added, where is the manner of diminution or theft?
3. “If Christ,” it says, “is understood to be perfect God and the same perfect man, consubstantial with the Father according to the Godhead and consubstantial with us according to the manhood, where is the perfection, if the nature of man no longer subsists? And where is the consubstantiality with us, if the substance, which is our nature, no longer subsists?”
The solution, or defence, given to the preceding heading suffices to make this clear too. If, having said one nature of the Word, we had kept silent and not added “incarnate,” but had, as it were, set the dispensation outside, their argument would perhaps not have been implausible, when they pretend to ask, “Where is the perfection in manhood, or how does our substance subsist?” But since the perfection in manhood and the indication of our substance have been brought in by saying “incarnate,” let them stop leaning on a staff of reed. For it would be right to charge with depriving the Son of perfect manhood one who throws out the dispensation and denies the incarnation. But if, as I said, in saying that he has been made flesh there is a clear and unambiguous confession that he became man, nothing any longer prevents us from understanding that Christ, being one and only Son, is himself God and man, perfect in Godhead as in manhood.
Your Perfection has set out the account of the saving suffering most correctly and very wisely, affirming that the only-begotten Son of God himself, inasmuch as he is understood to be and is God, did not suffer in his own nature the things of the body, but rather suffered in his earthly nature. For both had of necessity to be preserved for the one and true Son: not suffering divinely, and being said to have suffered humanly; for his flesh suffered. But they again think that we are bringing in by this what they call “theopaschism”; and they do not understand the dispensation, but most maliciously try to transfer the suffering to a man specially, unwisely cultivating a harmful piety, so that the Word of God may not be confessed as Saviour, as having given his own blood for us, but rather that a man specially, understood as a Son by himself, may be said to have accomplished this. To think so shakes the whole account of the dispensation with the flesh, and they will quite plainly turn our divine mystery into a matter of worshipping a man. They do not understand that the blessed Paul said that the one who is from the Jews according to the flesh, that is, from the seed of Abraham, Jesse, and David, is Christ, Lord of glory, and God blessed for ever and over all, showing the body nailed to the wood to be the Word's own, and for this reason ascribing the cross to him.
4. I learn that there is another question besides. “Whoever says that the Lord suffered in bare flesh makes the suffering irrational and involuntary. But if one says that he suffered with an intelligent soul, so that the suffering might be voluntary, nothing prevents us from saying that he suffered in the nature of the manhood. And if this is true, how shall we not grant that the two natures subsist after the union, undivided? So, if anyone says, ‘Christ, then, having suffered for us in the flesh,’ he is saying nothing else than ‘Christ, then, having suffered for us in our nature.’”
This problem too is no less an attack on those who say that the nature of the Son is one, incarnate; wishing to show this to be idle, they contend everywhere to show two subsisting natures. But they did not know that things which are not divided in contemplation only must certainly go apart from one another, wholly and specially, into separate otherness. Let our own human being serve again as an example. In him we understand two natures, one of the soul and another of the body. But dividing them in bare thoughts, and receiving the difference as in subtle contemplations or images of the mind, we do not set the natures apart, nor do we allow them the force of a division all the way through; but we understand them to belong to one, so that the two are no longer two, but through both the one living being is completed. So even if they speak of a nature of manhood and of Godhead in Emmanuel, yet the manhood has become the Word's own, and one Son is understood together with it. Since the divinely inspired Scripture says that he suffered in the flesh, it is better for us too to speak so, rather than “in the nature of the manhood”; even though, if it is not said perversely by some, this would do no wrong to the account of the mystery. For what else is the nature of manhood than flesh animated with an intelligent soul, in which we say the Lord suffered in the flesh? So they say “he suffered in the nature of the manhood” with excessive curiosity, as though separating it from the Word and setting it outside, specially, so that two may be understood, and no longer one, the Word from God the Father, incarnate and made man. And the word “undivided” added by them seems to us, in a way, to signify right belief. But they do not understand it so; for with them “undivided” is taken in another way, according to the empty talk of Nestorius. For they say that the man in whom he dwelt is undivided from God the Word by equality of honour, identity of will, and authority. So they do not put forward the words simply, but with some guile and malice.
Chapter 47
47PG 77 77:247
Τῷ δεσπότῃ μου τῷ θεοφιλεστάτῳ καὶ ἁγιωτάτῳ συλλειτουργῷ Κυρίλλῳ, Ἰωάννης ἐν Κυρίῳ χαίρειν. ᾿Απειλήφαμεν ἀλλήλους, δέσποτα, εὐδοκίᾳ μὲν Θεοῦ, εἴτ' οὖν μεσιτείᾳ τοῦ τὰ πάντα θεοσεβεστάτου ἀμφοτέροις ἡμῖν, τοῦ Κυρίου Παύλου τοῦ ἐπισκόπου, ἀνδρὸς πάντων τῶν καθ' ἑαυτὸν ἀμελήσαντος, ὅπως ταῖς Ἐκκλησίαις τοῦ Θεοῦ κατευνασθείη τὰ τῶν ταραχῶν, καὶ ἡ Θεῷ ἀρεστὴ γένοιτο συνάφεια. Ἐπανήκει οὖν μετὰ εἰρήνης, καὶ τὰ ἰδιάζοντα τῆς φιλίας δίκαια γεγένηται παρ᾿ ἡμῶν ἀπαραλείπτως ἅπαντα πρὸς τὴν σὴν θεοσέβειαν, μικρὰ ἐν ἀλλήλοις χρησαμένων ἡμῶν παρὰ τὸ ὑπὸ τῆς σῆς ὁσιότητος ὑπαγορευόμενα, οὐ διαφορὰν ἔχοντα δυνάμεως, ἀλλ᾽ οἰκονομίας μεταχείρισιν. Βούλομαι γὰρ μᾶλλον καὶ εὔχομαι, οὐ μόνον ἐμαυτὸν, ἀλλὰ καὶ πάντας τοὺς κυρίους θεοφιλεστάτους ἐπισκόπους τῆς 'Ἀνατολῆς συνάψαι τῇ φίλῃ ἐμοὶ καὶ τιμίᾳ κεφαλῇ τῆς σῆς φημι γνησιότητος, ἣν περὶ πλείστου μὲν ἐποιούμην. Διέκοψε δέ τις βραχὺς χρόνος· εἶτ᾽ αὖθις πάλιν Θεοῦ βουληθέντος πρὸς ἑαυτοὺς ἐπανήλθομεν, ἅπαντα σβέσαντες τὰ λυπηρά, καὶ μηδὲν τὸ σύνολον καταλιπόντες παρ' ἑαυτοῖς ἔριδος ἢ φιλονεικίας ἄξιον. Οὐκ ἀθεεὶ δὲ τοῦτο γεγένηται, ἀλλὰ Θεοῦ πρυτανεύσαντος, καὶ τῶν φιλοχρίστων καὶ θεοσεβεστάτων βασιλέων τῇ αὐτοῖς πρεπούσῃ χρησαμένων. Αποδεξάσθω οὖν ἡ σὴ θεοσέβεια τοὺς εὐλαβεστάτους Κάσσιον καὶ ᾿Αμώνιον εἴξαντας ἡμῖν, οὐχ ἵνα σοι ἀπειθήσωσιν, ἀλλ᾿ ὅπως τὰ σοι οἰκοδομηθέντα εἰς βεβαίωσιν καὶ πέρας κάλλιστον ἀχθείη. Χάριν δὲ ἴσμεν ἐπὶ τούτῳ, καὶ τῷ Κυρίῳ μου τῷ θαυμασιωτάτῳ καὶ περιβλέπτῳ ᾿Αριστολάῳ τῷ τριβούνῳ καὶ νοταρίῳ, ὃς συνεῖδεν ἐκ τῶν παρ᾿ ἡμῶν κινουμένων πραγμάτων κρείττον εἶναι τὸ παρὰ βραχείας συλλαβὰς ἰσχυρῶς καὶ βεβαίως ἀλλήλοις ἡμᾶς συμβῆναι. Δέχου οὖν, παρακαλῶ, καὶ τὰ παρ' ἡμῶν εὖ καὶ καλῶς καὶ πᾶσαν ἰσχὺν ἔχοντα εἰς πληροφορίαν τὴν σὴν, οἰκονομηθέντα μὲν καὶ ἐπεσταλμένα, καὶ μηδείς σε εἰσέλθῃ λογισμὸς, ὡς ἡμῶν τι ἐν τοῖς προκειμένοις πανούργως πεπραχότων. Ἐπίσταται γὰρ ἡμῶν τὸ συνειδὸς, καὶ τὸν ἄνωθεν ἕλκει μάρτυρα, ὡς οὐ τὰ σὰ σαθρῶς ἱ ἐβουλήθημεν, ἀλλὰ τὰ καθ' ἡμᾶς αὐτοὺς οἰκονομῆσαι πρὸς τὸ συνοῖσον ταῖς τοῦ Χριστοῦ Ἑκκλησίαις. Ἐροῦσι δὲ οἱ αὐτοὶ εὐλαβέστατοι διάκονοι τὸν τρόπον τῆς οἰκονομίας. Ο Πέπρακται γὰρ ἡμῖν ἀπαραλείπτως ἅπαντα, ὡς ἂν μηδεὶς ἔχοι ἀφοσιῶσαι κατὰ τῆς γενομένης συμβάσεως. Δέχου οὖν, παρακαλῶ, ἡδέως τοὺς ἀδελφοὺς εἰρήνης σοι ἀγαθὰ προσκομίζοντας, καὶ εὐχέσθω σου ἡ ὁσιότης αἰσως ταῖς τοῦ Χριστοῦ Ἐκκλησίαις τὰ πράγματα προβαίνειν. "Ωσπερ γὰρ ἑαυτοὺς φέροντες τῷ τῆς διαθέσεως νόμῳ ἐπιδεδώκαμέν σοι, οὕτως καὶ σπουδάζομεν καὶ βουλόμεθα, μᾶλλον δὲ καὶ εὐχόμεθα μηδένα τῶν παρ᾿ ἡμῖν παραλιπεῖν, ὃς οὐ τὰ αὐτὰ ἡμῖν σκέψηται, ἡμῶν σπουδὴν ἐχόντων ἀνεξικάκως καὶ οἰκονομικῶς κατὰ μέρος ἐκφέρεσθαι τοὺς ὀλιγίστης παραμυθίας, μᾶλλον δὲ καὶ ὁδηγίας παρ' ἡμῶν ἔτι δεομένοις ἐπὶ συμφέροντι τῆς καθολικῆς Ἐκκλησίας, καὶ τῶν ἐν αὐτῇ πραγμάτων. Εὖ ἴσθι τοιγαροῦν τοὺς αὐτοὺς εἶναι ἡμᾶς, οὔσπερ ᾔδης καὶ πρότερον, μετὰ τῆς αὐτῆς διαθέσεως, καὶ πέμπων καὶ δεχόμενος τὰ παρ' ἡμῶν γράμματα. Τοῦτο γὰρ καὶ ἡμᾶς κοσμήσει, καὶ τὴν σὴν ὁσιότητα στεφανώσει. Πᾶσαν τὴν σὺν σοὶ ἀδελ φότητα πλεῖστα προσαγορεύομεν.
Tǭ despotę̄ mou tǭ theophilestatǭ kai hagiōtatǭ sylleitourgǭ Kyrillǭ, Iōannēs en Kyriǭ chairein. ᾿Apeilēphamen allēlous, despota, eudokią men Theou, eit' oun mesiteią tou ta panta theosebestatou amphoterois hēmin, tou Kyriou Paulou tou episkopou, andros pantōn tōn kath' heauton amelēsantos, hopōs tais Ekklēsiais tou Theou kateunastheiē ta tōn tarachōn, kai hē Theǭ arestē genoito synapheia. Epanēkei oun meta eirēnēs, kai ta idiazonta tēs philias dikaia gegenētai par᾿ hēmōn aparaleiptōs hapanta pros tēn sēn theosebeian, mikra en allēlois chrēsamenōn hēmōn para to hypo tēs sēs hosiotētos hypagoreuomena, ou diaphoran echonta dynameōs, all᾽ oikonomias metacheirisin. Boulomai gar mallon kai euchomai, ou monon emauton, alla kai pantas tous kyrious theophilestatous episkopous tēs 'Anatolēs synapsai tę̄ philę̄ emoi kai timią kephalę̄ tēs sēs phēmi gnēsiotētos, hēn peri pleistou men epoioumēn. Diekopse de tis brachys chronos; eit᾽ authis palin Theou boulēthentos pros heautous epanēlthomen, hapanta sbesantes ta lypēra, kai mēden to synolon katalipontes par' heautois eridos ē philoneikias axion. Ouk atheei de touto gegenētai, alla Theou prytaneusantos, kai tōn philochristōn kai theosebestatōn basileōn tę̄ autois prepousę̄ chrēsamenōn. Apodexasthō oun hē sē theosebeia tous eulabestatous Kassion kai ᾿Amōnion eixantas hēmin, ouch hina soi apeithēsōsin, all᾿ hopōs ta soi oikodomēthenta eis bebaiōsin kai peras kalliston achtheiē. Charin de ismen epi toutǭ, kai tǭ Kyriǭ mou tǭ thaumasiōtatǭ kai peribleptǭ ᾿Aristolaǭ tǭ tribounǭ kai notariǭ, hos syneiden ek tōn par᾿ hēmōn kinoumenōn pragmatōn kreitton einai to para bracheias syllabas ischyrōs kai bebaiōs allēlois hēmas symbēnai. Dechou oun, parakalō, kai ta par' hēmōn eu kai kalōs kai pasan ischyn echonta eis plērophorian tēn sēn, oikonomēthenta men kai epestalmena, kai mēdeis se eiselthę̄ logismos, hōs hēmōn ti en tois prokeimenois panourgōs peprachotōn. Epistatai gar hēmōn to syneidos, kai ton anōthen helkei martyra, hōs ou ta sa sathrōs hi eboulēthēmen, alla ta kath' hēmas autous oikonomēsai pros to synoison tais tou Christou Hekklēsiais. Erousi de hoi autoi eulabestatoi diakonoi ton tropon tēs oikonomias. O Pepraktai gar hēmin aparaleiptōs hapanta, hōs an mēdeis echoi aphosiōsai kata tēs genomenēs symbaseōs. Dechou oun, parakalō, hēdeōs tous adelphous eirēnēs soi agatha proskomizontas, kai euchesthō sou hē hosiotēs aisōs tais tou Christou Ekklēsiais ta pragmata probainein. "Ōsper gar heautous pherontes tǭ tēs diatheseōs nomǭ epidedōkamen soi, houtōs kai spoudazomen kai boulometha, mallon de kai euchometha mēdena tōn par᾿ hēmin paralipein, hos ou ta auta hēmin skepsētai, hēmōn spoudēn echontōn anexikakōs kai oikonomikōs kata meros ekpheresthai tous oligistēs paramythias, mallon de kai hodēgias par' hēmōn eti deomenois epi sympheronti tēs katholikēs Ekklēsias, kai tōn en autę̄ pragmatōn. Eu isthi toigaroun tous autous einai hēmas, ousper ę̄dēs kai proteron, meta tēs autēs diatheseōs, kai pempōn kai dechomenos ta par' hēmōn grammata. Touto gar kai hēmas kosmēsei, kai tēn sēn hosiotēta stephanōsei. Pasan tēn syn soi adel photēta pleista prosagoreuomen.
John to my lord the most God-beloved and most holy fellow minister Cyril: greeting in the Lord.
We have received one another back, my lord, by the good pleasure of God and through the mediation of my lord bishop Paul, most God-fearing in all things toward us both, a man who has disregarded all his own concerns so that the disturbances in the churches of God might be laid to rest and the union pleasing to God might come about. He returns, then, in peace, and all the duties proper to friendship have been fulfilled by us toward your Reverence without omission; we made small changes among ourselves to what your Holiness dictated, differing not in force but in the handling of the arrangement. For I wish, and rather pray, to join not only myself but also all my lords the most God-beloved bishops of the East to the head that is dear and honoured to me, I mean that of your Sincerity, which I held in the highest regard. A short time interrupted it; then again, God willing, we returned to one another, extinguishing everything painful and leaving among us nothing at all worth strife or contention. This has not happened without God, but with God presiding over it and the Christ-loving and most God-fearing emperors acting as befits them.
Let your Reverence receive, then, the most reverent Cassius and Ammonius, who yielded to us, not in order to disobey you, but so that what you had built might be brought to confirmation and a most excellent end. We are grateful for this also to my lord the most admirable and distinguished tribune and notary Aristolaus, who saw from the affairs that were stirring among us that it was better for us to agree with one another firmly and securely, at the cost of a few syllables. Receive, then, I beg you, what comes from us, well and rightly arranged and sent, having every force for your full assurance; and let no thought enter your mind that we have done anything craftily in the matters before us. For our conscience knows, and calls the One above to witness, that we did not wish to weaken what is yours, but to arrange our own affairs for the benefit of the churches of Christ. The same most reverent deacons will tell you the manner of the arrangement. For everything has been done by us without omission, so that no one can find fault with the agreement that has been made. Receive, then, I beg you, gladly the brothers who bring you the good things of peace, and let your Holiness pray that the affairs of the churches of Christ may go forward auspiciously. For just as we have given ourselves to you, carried by the law of affection, so we are eager and wish, or rather pray, to leave no one among us who does not think the same as we do; we are anxious to bring along gradually, with patience and by careful management, those who still need from us a little encouragement, or rather guidance, for the good of the catholic church and its affairs. Know well, then, that we are the same as you knew us before, with the same disposition, and keep sending us letters and receiving ours. For this will both adorn us and crown your Holiness. We greet all the brotherhood with you warmly.
Chapter 48
48PG 77 77:249
Κυρίῳ μου ἀγαπητῷ ἀδελφῷ καὶ συλλειτουργῷ Δονάτῳ, Κύριλλος ἐν Κυρίῳ χαίρειν. Δεῖν ᾠήθην τῇ σῇ θεοσεβείᾳ τὰ παρακολουθήσαντα ἐπὶ τῇ εἰρήνῃ τῶν Ἐκκλησιῶν καταστῆσαι γνώριμα. Ἀφίκετο τοίνυν ὁ κύριός μου ὁ θαυμασιώτατος τριβοῦνος καὶ νοτάριος Αριστόλαος εἰς τὴν ᾿Αντιόχειαν, ἐπιφερόμενος καὶ βασιλικὰς συλλαβὰς, αἱ παρεκελεύοντο τὸν εὐλαβέστατον τῆς Ἀντιοχέων Ἐκκλησίας ἐπίσκοπον Ἰωάννην, ἀναθεματίσαι μὲν τὰ μιαρὰ τοῦ Νεστορίου δόγματα, καταψηφίσασθαι δὲ καὶ τὴν καθαίρεσιν αὐτοῦ, καθ' ὁμοιότητα τῆς ἁγίας συνόδου, ζητῆσαί τε οὕτω τὴν παρ' ἡμῶν κοινωνίαν. Καὶ ἡ μὲν δύναμις τῶν γεγραμμένων αὕτη. Τινὲς δὲ τῶν κατὰ τὴν ᾿Ανατολὴν ἐπισκόπων, οὔπω τάχα Νεστορίου καταγινώσκοντες, ἢ καὶ προστασίαν αὐτῷ νέμοντες, τὴν ὀρθὴν ἡμῶν λυποῦσι πίστιν· καὶ τῇ δόξῃ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ προσκρούουσιν οὐ μετρίως, παρεσκεύασάν τε γράψαι πρός με τὸν θεοσεβέστατον καὶ ὁσιώτατον τῆς Βεῤῥοιέων ἐπίσκοπον ᾿Ακάκιον εἰκαῖά τινα, ὡς αὐτῶν αἰτούντων, χρῆναι μὲν ἅπαντα τὰ παρ' ἡμῶν γραφέντα κατὰ Νεστορίου παραλύεσθαι, καὶ ὡς ἄκυρα ῥίπτεσθαι· συνθέσθαι δὲ μόνῳ τῷ Συμβόλῳ τῆς πίστεως τῆς ὁρισθείσης παρὰ τῶν ἁγίων Πατέρων ἐν τῇ Νικαέων πόλει. Οἶδε δὲ ἡ σὴ ὁσιότης ὅτι τοιαῦται πάλαι αὐτῶν αἱ προτάσεις ἦσαν κατὰ τὴν τῶν Ἐφεσίων πόλιν. Ἐγὼ δὲ πρὸς ταῦτα γέγραφα, ὅτι πρᾶγμα αἰτοῦσιν οὐκ ἐνδεχόμενον · γεγράφαμεν γὰρ ὀρθῶς, ἃ γεγράφαμεν, τῇ ὀρθῇ καὶ ἀμωμήτῳ συναγορεύοντες πίστει· καὶ οὐδὲν τὸ παράπαν τῶν ἰδίων ) ἀρνούμεθα. Οὐ γὰρ εἴρηταί τι', καθάπερ αὐτοί φασιν, ἀτημελῶς, ἀλλὰ τῆς ὀρθότητος ἐχόμενα παντελῶς καὶ πανταχοῦ καὶ τῇ τῆς ἀληθείας δυνάμει συντρέχοντα · χρῆναι δὲ μᾶλλον αὐτοὺς μὴ περιδρομαῖς τισι καὶ ἀναβολαῖς κεχρῆσθαι τοιαύταις, μήτε μὴν ἔξω φέρεσθαι τῶν ἀναγκαίων, ἀλλὰ κατὰ τὸ δόξαν αἱ ἐφέλκεσθαι. 1 εἴρηται. εὖ ἔχειν καὶ αὐτῷ τῷ θεοσεβεστάτῳ καὶ θεοφιλεστάΚαὶ τὰς μὲν τοιαύτας ἐπιστολὰς οὐ προσηκάμην, τῷ βασιλεῖ, καὶ τῇ ἁγίᾳ συνόδῳ, τὰς Νεστορίου φλυαρίας, καὶ τὰς κατὰ Χριστοῦ γενομένας δυσφημίας, ἀναθεματίσαι, ὁμολογῆσαί τε τὴν καθαίρεσιν αὐτοῦ, καὶ συνθέσθαι τῇ χειροτονίᾳ τοῦ ὁσιωτάτου, καὶ θεοσεβεστάτου ἐπισκόπου Μαξιμιανοῦ. Τούτων τοίνυν παρ' ἐμοῦ διαπεμφθέντων αὐτοῖς τῶν γραμμάτων, συνεωρακότες, ὅτι οὐκ ἂν λάβοιεν τὴν κοινωνίαν, μὴ εἰς πέρας ἐνηνεγμένων ὧν ἔδει ποιεῖν αὐτοὺς, ἀποστέλλουσιν εἰς τὴν ᾿Αλεξάνδρειον τὸν εὐλαβέστατον καὶ θεοφιλέστατον ἐπίσκοπον τῆς Ἐμισηνῶν Παῦλον, ἐπικομιζόμενον πρός με γράμματα, κοινωνικὰ μὲν, ὑπαγορευθέντα δὲ οὐ τη σφόδρα καθηκόντως. Προσεποιοῦν το γὰρ καὶ μέμψεις προσάγειν, ὡς οὐκ ὀρθῶς τινων εἰρημένων, καὶ πεπραγμένων ἐν τῇ ἁγίᾳ συνόδῳ. – απαιτῆσαι. Ἡνεσχόμην δὲ οὐδαμῶς· ἀλλὰ γὰρ συνεξἀλλ᾽ ἔφην, ὅτι οἱ καὶ συγγνώμην αἰτεῖν ὀφείλοντες ἐπὶ τοῖς φθάσασι, πῶς καὶ δευτέρας ἐπάγουσιν ὕβρεις; Απολογουμένου δὲ τοῦ μνημονευθέντος θεοσεβεστάτου ἐπισκόπου, ἐνωμότως τε διαβεβαιουμένου, μὴ τοιοῦτον ἐσχηκέναι ακοπὸν αὐτοὺς, ἐξ ἁπλότητος δὲ μᾶλλον ἐπὶ τὸ γράμμα ἐλθεῖν, παρηκάμην - καὶ τοῦτο διὰ τὴν ἀγάπην. Οὐ πρότερον δὲ συναχθῆναι αὐτῷ συγκεχώρηκα, εἰ μὴ βιβλίον δοὺς ἐγγράφως, ἀνεθεμάτισε τὰ Νεστορίου δόγματα, καὶ ὡμολόγησεν ἔχειν αὐτὸν καθῃρημένον, καὶ συντί θεσθαι τῇ χειροτονίᾳ τοῦ εὐλαβεστάτου ἐπισκόπου Μαξιμιανοῦ. Καὶ ἠξίου μὲν, ὡς ὑπὲρ πάντων τῶν κατὰ τὴν ᾿Ανατολὴν ὄντων θεοσεβεστάτων ἐπισκόπων τὰ τοιαῦτα βιβλία δοὺς, μηδὲν ἕτερον ἡμᾶς προσ ἐπεμψα τῷ κυρίῳ μου τῷ θαυμασιωτάτῳ τριβούνῳ καὶ νοταρίῳ ᾿Αριστολάῳ, δύο τῶν ἡμετέρων κληρικῶν εἰς τὴν ᾿Αντιόχειαν, ἐγχειρίσας χάρτην, καὶ εἰπὼν, ὅτι Ἑὰν ὑπογράψῃ ὁ θεοσεβέστατος ἐπίσκοπος ᾿Αντιοχείας Ἰωάννης, καὶ δέξηται τοῦτον, τότε ἀπόδοτε τὰ κοινωνικά. Ἐδυσχέραινε γὰρ Ρ ἐπὶ τῷ βράδει ὁ μνημονευθείς θαυμασιώτατος τριβοῦνος ᾿Αριστόλαος. Ὑπογράψαντος τοίνυν τοῦ θεοσεβεστάτου ἐπισκόπου Ἰωάννου, καὶ τῶν σὺν αὐτῷ ἐπιφανεστέρων, ἀναθεματισάντων δὲ αὐτῶν τὰς Νεστορίου δόγματα, καὶ ὁμολογησάντων ἔχειν αὐτὸν καθῃρημένον, συνθεμένων τε τῇ χειροτονίᾳ τοῦ εὐλαβεστάτου καὶ θεοσεβεστάτου ἐπισκόπου Μαξιμιανοῦ, ἀποδεδώκαμεν τὴν κοινωνίαν. Ταῦτα γὰρ αὐτοῖς καὶ τι δε που οὐ. κατὰ τὴν Ἐφεσίων μητρόπολιν προετείνετο παρὰ τῆς ἁγίας συνόδου. Ἴστω δὲ κἀκεῖνο ἡ σὴ ὁσιότης· ἐνέστη μὲν γὰρ ἐν ἀρχαῖς πλεῖστα παρακαλῶν ὁ εὐλαβέστατος καὶ θεοφιλέστατος ἐπίσκοπος Παῦλος τῶν καθῃρημένων ἕνεκα, Παλλαδίου τε, καὶ · Εὐθηρίου, Ἡμερίου, καὶ Δωροθέου, καὶ ἠξίου τὰ ἐπ᾿ αὐτοῖς ἀργῆσαι, διατεινόμενος μὴ ἑτέρως δύνασθαι τὴν εἰρήνην τῶν Ἐκκλησιῶν ἐνεχθῆναι πρὸς πέρας, εἰ μὴ προστεθείη καὶ τοῦτο. Ἐγὼ δὲ ἔφην, ἀδυνάτῳ πράγματι ἐπιχειρεῖν αὐτόν· καὶ τοῦτο οὐκ ἔσεσθαί ποτε παρ᾿ ἡμῶν. Μεμενήκασι τοίνυν ἐν ᾧ καὶ νῦν εἰσι σχίσματι ·· καὶ οὐδεμία γέγονεν αυτων μνήμη ἐν ταῖς συνθήκαις ταῖς περὶ τῆς εἰρήνης τῶν ἁγίων Ἐκκλησιῶν. Γεγράφασι δὲ τὴν αὐτὴν ἐπιστολὴν, ἣν Επεμψαν πρός με, καὶ πρὸς τοὺς θεοσεβεστάτους καὶ ὁσιωτάτους ἐπισκόπους, τόν τε τῆς μεγάλης Ῥώμης Ξύστον, καὶ τὸν τῆς ἁγίας τῶν Κωνσταντινουπολιτῶν Ἐκκλησίας Μαξιμιανόν. Καὶ ἦν ἀναγκαῖον ἀκριβῶς διδαχθῆναι ταῦτα τὴν σὴν τελειότητα· ὡς ἂν μὴ τινες ἕτερα ἀνθ᾽ ἑτέρων φλυαρεῖν εἰωθότες, ταράξωσί τινας τῶν ἀδελφῶν, ὡς ἡμῶν ἀρνησαμένων γεγράφαμεν κατὰ τῶν Νεστορίου δυσφημιῶν. ᾿Απέστειλα δὲ καὶ τὰ ἴσα τῶν ἐπιστολῶν, τῆς παρ' ἐμοῦ γραφείσης πρὸς τὸν εὐλαβέστατον τῆς ᾿Αντιοχείας ἐπίσκοπον Ἰωάννην, καὶ τῆς παρ᾿ αὐτοῦ γραφείσης πρός με ἐπὶ τῷ ἀναθεματισμῷ τῶν Νεστορίου δυσφημιῶν, καὶ τῇ καθαιρέσει αὐτοῦ, πρὸς εὐμάθειαν ἀκριβῆ τῆς σῆς τελειότητος. Καὶ ἑτέρας ἐπιστολὰς παρὰ ταύτας προσκομιζέτω μηδείς. Πρόσειπε τὴν σὺν σοὶ ἀδελφότητα. Σὲ ἡ σὺν ἡμῖν ἐν Χριστῷ · προσαγορεύει.
Kyriǭ mou agapētǭ adelphǭ kai sylleitourgǭ Donatǭ, Kyrillos en Kyriǭ chairein. Dein ǭēthēn tę̄ sę̄ theosebeią ta parakolouthēsanta epi tę̄ eirēnę̄ tōn Ekklēsiōn katastēsai gnōrima. Aphiketo toinyn ho kyrios mou ho thaumasiōtatos tribounos kai notarios Aristolaos eis tēn ᾿Antiocheian, epipheromenos kai basilikas syllabas, hai parekeleuonto ton eulabestaton tēs Antiocheōn Ekklēsias episkopon Iōannēn, anathematisai men ta miara tou Nestoriou dogmata, katapsēphisasthai de kai tēn kathairesin autou, kath' homoiotēta tēs hagias synodou, zētēsai te houtō tēn par' hēmōn koinōnian. Kai hē men dynamis tōn gegrammenōn hautē. Tines de tōn kata tēn ᾿Anatolēn episkopōn, oupō tacha Nestoriou kataginōskontes, ē kai prostasian autǭ nemontes, tēn orthēn hēmōn lypousi pistin; kai tę̄ doxę̄ tou pantōn hēmōn Sōtēros Christou proskrouousin ou metriōs, pareskeuasan te grapsai pros me ton theosebestaton kai hosiōtaton tēs Berrhoieōn episkopon ᾿Akakion eikaia tina, hōs autōn aitountōn, chrēnai men hapanta ta par' hēmōn graphenta kata Nestoriou paralyesthai, kai hōs akyra rhiptesthai; synthesthai de monǭ tǭ Symbolǭ tēs pisteōs tēs horistheisēs para tōn hagiōn Paterōn en tę̄ Nikaeōn polei. Oide de hē sē hosiotēs hoti toiautai palai autōn hai protaseis ēsan kata tēn tōn Ephesiōn polin. Egō de pros tauta gegrapha, hoti pragma aitousin ouk endechomenon ; gegraphamen gar orthōs, ha gegraphamen, tę̄ orthę̄ kai amōmētǭ synagoreuontes pistei; kai ouden to parapan tōn idiōn ) arnoumetha. Ou gar eirētai ti', kathaper autoi phasin, atēmelōs, alla tēs orthotētos echomena pantelōs kai pantachou kai tę̄ tēs alētheias dynamei syntrechonta ; chrēnai de mallon autous mē peridromais tisi kai anabolais kechrēsthai toiautais, mēte mēn exō pheresthai tōn anankaiōn, alla kata to doxan hai ephelkesthai. 1 eirētai. eu echein kai autǭ tǭ theosebestatǭ kai theophilestaKai tas men toiautas epistolas ou prosēkamēn, tǭ basilei, kai tę̄ hagią synodǭ, tas Nestoriou phlyarias, kai tas kata Christou genomenas dysphēmias, anathematisai, homologēsai te tēn kathairesin autou, kai synthesthai tę̄ cheirotonią tou hosiōtatou, kai theosebestatou episkopou Maximianou. Toutōn toinyn par' emou diapemphthentōn autois tōn grammatōn, syneōrakotes, hoti ouk an laboien tēn koinōnian, mē eis peras enēnegmenōn hōn edei poiein autous, apostellousin eis tēn ᾿Alexandreion ton eulabestaton kai theophilestaton episkopon tēs Emisēnōn Paulon, epikomizomenon pros me grammata, koinōnika men, hypagoreuthenta de ou tē sphodra kathēkontōs. Prosepoioun to gar kai mempseis prosagein, hōs ouk orthōs tinōn eirēmenōn, kai pepragmenōn en tę̄ hagią synodǭ. – apaitēsai. Hēneschomēn de oudamōs; alla gar synexall᾽ ephēn, hoti hoi kai syngnōmēn aitein opheilontes epi tois phthasasi, pōs kai deuteras epagousin hybreis? Apologoumenou de tou mnēmoneuthentos theosebestatou episkopou, enōmotōs te diabebaioumenou, mē toiouton eschēkenai akopon autous, ex haplotētos de mallon epi to gramma elthein, parēkamēn - kai touto dia tēn agapēn. Ou proteron de synachthēnai autǭ synkechōrēka, ei mē biblion dous engraphōs, anethematise ta Nestoriou dogmata, kai hōmologēsen echein auton kathę̄rēmenon, kai synti thesthai tę̄ cheirotonią tou eulabestatou episkopou Maximianou. Kai ēxiou men, hōs hyper pantōn tōn kata tēn ᾿Anatolēn ontōn theosebestatōn episkopōn ta toiauta biblia dous, mēden heteron hēmas pros epempsa tǭ kyriǭ mou tǭ thaumasiōtatǭ tribounǭ kai notariǭ ᾿Aristolaǭ, dyo tōn hēmeterōn klērikōn eis tēn ᾿Antiocheian, encheirisas chartēn, kai eipōn, hoti Hean hypograpsę̄ ho theosebestatos episkopos ᾿Antiocheias Iōannēs, kai dexētai touton, tote apodote ta koinōnika. Edyscheraine gar R epi tǭ bradei ho mnēmoneutheis thaumasiōtatos tribounos ᾿Aristolaos. Hypograpsantos toinyn tou theosebestatou episkopou Iōannou, kai tōn syn autǭ epiphanesterōn, anathematisantōn de autōn tas Nestoriou dogmata, kai homologēsantōn echein auton kathę̄rēmenon, synthemenōn te tę̄ cheirotonią tou eulabestatou kai theosebestatou episkopou Maximianou, apodedōkamen tēn koinōnian. Tauta gar autois kai ti de pou ou. kata tēn Ephesiōn mētropolin proeteineto para tēs hagias synodou. Istō de kakeino hē sē hosiotēs; enestē men gar en archais pleista parakalōn ho eulabestatos kai theophilestatos episkopos Paulos tōn kathę̄rēmenōn heneka, Palladiou te, kai ; Euthēriou, Hēmeriou, kai Dōrotheou, kai ēxiou ta ep᾿ autois argēsai, diateinomenos mē heterōs dynasthai tēn eirēnēn tōn Ekklēsiōn enechthēnai pros peras, ei mē prostetheiē kai touto. Egō de ephēn, adynatǭ pragmati epicheirein auton; kai touto ouk esesthai pote par᾿ hēmōn. Memenēkasi toinyn en hǭ kai nyn eisi schismati ;; kai oudemia gegonen autōn mnēmē en tais synthēkais tais peri tēs eirēnēs tōn hagiōn Ekklēsiōn. Gegraphasi de tēn autēn epistolēn, hēn Epempsan pros me, kai pros tous theosebestatous kai hosiōtatous episkopous, ton te tēs megalēs Rhōmēs Xyston, kai ton tēs hagias tōn Kōnstantinoupolitōn Ekklēsias Maximianon. Kai ēn anankaion akribōs didachthēnai tauta tēn sēn teleiotēta; hōs an mē tines hetera anth᾽ heterōn phlyarein eiōthotes, taraxōsi tinas tōn adelphōn, hōs hēmōn arnēsamenōn gegraphamen kata tōn Nestoriou dysphēmiōn. ᾿Apesteila de kai ta isa tōn epistolōn, tēs par' emou grapheisēs pros ton eulabestaton tēs ᾿Antiocheias episkopon Iōannēn, kai tēs par᾿ autou grapheisēs pros me epi tǭ anathematismǭ tōn Nestoriou dysphēmiōn, kai tę̄ kathairesei autou, pros eumatheian akribē tēs sēs teleiotētos. Kai heteras epistolas para tautas proskomizetō mēdeis. Proseipe tēn syn soi adelphotēta. Se hē syn hēmin en Christǭ ; prosagoreuei.
To my lord, beloved brother and fellow minister Donatus, Cyril: greeting in the Lord.
I thought I should make known to your Reverence what has followed concerning the peace of the churches. My lord the most admirable tribune and notary Aristolaus came to Antioch bringing an imperial letter, which ordered the most reverent bishop of the church of Antioch, John, to anathematize the foul doctrines of Nestorius, to vote for his deposition in the same way as the holy synod, and so to seek communion with us. This was the force of what was written. But some of the bishops of the East, perhaps not yet condemning Nestorius, or even giving him their patronage, grieve our right faith and offend no little against the glory of Christ, the Saviour of us all; and they arranged for the most God-fearing and holy bishop of Beroea, Acacius, to write me some idle things, as though they were asking that everything we wrote against Nestorius be annulled and thrown out as void, and that we agree only to the symbol of faith defined by the holy fathers at the city of Nicaea. Your Holiness knows that such were their proposals long ago at the city of Ephesus. I wrote in reply that they were asking for something impossible; for what we wrote we wrote rightly, defending the right and blameless faith, and we deny nothing at all of our own. For nothing was said carelessly, as they claim, but everything holds wholly and everywhere to correctness and runs with the force of the truth. Rather, they ought not to use such evasions and delays, nor to stray outside what is necessary, but, as was judged right by the most God-fearing and God-beloved emperor himself and by the holy synod, to anathematize the prattle of Nestorius and the blasphemies uttered against Christ, to confess his deposition, and to agree to the ordination of the most holy and God-fearing bishop Maximian. Such letters I did not accept.
When this letter of mine had been sent to them, they saw that they would not obtain communion unless what they had to do was carried through, and they sent to Alexandria the most reverent and God-beloved bishop of Emesa, Paul, bringing me letters of communion, but dictated in a not very fitting manner. For they made a show of bringing complaints too, as though some things had not been rightly said and done at the holy synod. But I said, “Those who ought even to ask pardon for what has gone before, how do they add second insults?” When the said most God-fearing bishop apologized and affirmed on oath that they had had no such aim, but had come to write the letter out of simplicity, I accepted this too for love's sake. But I did not consent to join with him in the services until he gave a document in writing, anathematized the doctrines of Nestorius, confessed that he holds him deposed, and agreed to the ordination of the most reverent bishop Maximian. He asked that, since he had given such a document on behalf of all the most God-fearing bishops in the East, we should demand nothing further. But I by no means put up with that; instead I sent, together with my lord the most admirable tribune and notary Aristolaus, two of our clerics to Antioch, handing them a document and saying, “If the most God-fearing bishop of Antioch, John, signs it and accepts it, then hand over the letters of communion.” For the most admirable tribune Aristolaus was annoyed at the delay. So when the most God-fearing bishop John and the more prominent of those with him had signed, anathematized the doctrines of Nestorius, confessed that they hold him deposed, and agreed to the ordination of the most reverent and God-fearing bishop Maximian, we gave back communion. For these things had been put to them by the holy synod at the metropolis of Ephesus too.
Let your Holiness know this also: the most reverent and God-beloved bishop Paul at first pressed hard, with many entreaties, on behalf of the deposed, Palladius, Eutherius, Himerius, and Dorotheus, and asked that the sentences against them be suspended, insisting that the peace of the churches could not otherwise be brought to completion unless this were added. But I said that he was attempting something impossible, and that this would never be done by us. They have remained, then, in the schism in which they now are, and no mention of them was made in the terms of the peace of the holy churches. They have written the same letter they sent me also to the most God-fearing and most holy bishops Xystus of great Rome and Maximian of the holy church of Constantinople. It was necessary that your Perfection be informed of this exactly, so that some who are accustomed to prattle one thing in place of another may not trouble any of the brothers, as though we had denied what we wrote against the blasphemies of Nestorius. I have also sent copies of the letters, the one I wrote to the most reverent bishop of Antioch, John, and the one he wrote to me about the anathema on the blasphemies of Nestorius and his deposition, for your Perfection's exact information. And let no one bring forward other letters besides these. Greet the brotherhood with you. The brotherhood with us greets you in Christ.
Chapter 49
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Τῷ ὀσιωτάτῳ καὶ ἀγιωτάτῳ δεσπότῃ ἐμῷ, ἀρχιεπισκόπῳ Πατρὶ Μαξιμιανῷ, Κύριλλος ἐν Κυρίῳ χαίρειν. . Οὐκ ἦν ἀμφίβολον, ὅτι πάντη τε καὶ πάντως αἱ τῆς σῆς ὁσιότητος ἰσχύσουσι προσευχαί· κατανεύει γὰρ ἑτοίμως τοῖς ἀγαπῶσιν αὐτὸν ὁ πάντων ἡμῶν Σωτήρ· ὥστε ἕκαστον καὶ ἐπὶ τούτῳ χαίροντά τε καὶ ἀνασκιρτῶντα, λέγειν· « Ἤκουσεν ἐκ ναοῦ ἁγίου αὐτοῦ φωνῆς μου, καὶ ἡ κραυγή μου ἐνώπιον αὐτοῦ εἰσελεύσεται εἰς τὰ ὦτα αὐτοῦ. » Ἰδοὺ γὰρ, ἰδοὺ τὰ διεσπασμένα μέλη τοῦ τῆς Ἐκκλησίας σώματος, συνήφθη πάλιν ἀλλήλοις· καὶ διατέμνει μὲν οὐδὲν εἰς διχόνοιαν τοὺς ἱερουργοῦντας τὸ Εὐαγγέλιον τοῦ Χριστοῦ. Μιᾷ δὲ οἱ πάντες στεφανούμεθα πίστει, τὸν τῶν ἀνοσίων εὑρετὴν Νεστόριον ἔξω τῶν ἱερῶν ἐλάσαντες περιβόλων, καὶ ἀγέλης εὐγενοῦς ἀποστήσαντες τὸν ψευδοποιμένα. Γέγονε δὲ καὶ τοῦτο ἓν τῶν σῶν κατόρθωμα προσευχῶν. Ἐπεὶ τοίνυν φροντὶς ἀναγκαία γέγονε καὶ τοῖς εὐσεβεστάτοις βασιλεῦσιν ἡ περὶ τῶν Ἐκκλησιῶν εἰρήνη, εὐχόμεθα δὲ καὶ ἡμεῖς αὐτοὶ, γενέσθαι μὲν ἐκ μέσου τὸ διατειχίζον, καὶ διατέμνον ἡμᾶς εἰς διαφορὰν, ἀναλάμψαι δὲ φωτὸς δίκην Θεῷ φιλτάτην εἰρήνην, ὁμολογησάντων ἐγγράφως, τοῦ θεοφιλεστάτου, καὶ θεοσεβεστάτου Αντιοχέων Ἐκκλησίας Ἰωάννου, καὶ τῶν σὺν αὐτῷ εὐλαβεστάτων ἐπισκόπων, ὅτι καθῃρημένον ἔχουσι Νεστόριον, καὶ ἀναθεματίζουσι τὰς ἀνοσίους αὐτοῦ δυσφημίας, πέπομφα γράμματα πρός τε τὴν θεοσέβειαν αὐτοῦ, καὶ τοὺς ἄλλους ἐπισκόπους κοινωνικά· καὶ συνήφθημεν εἰς ὁμόνοιαν, συντρεχούσης πρὸς τοῦτο καὶ τῆς σῆς ὁσιότητος, καὶ ἁπάντων τῶν ἄλλων, · ἐξ ὧν τὸ τῆς ἁγίας συνόδου γέγονε πλήρωμα. Οὐ γὰρ ἔρις καὶ φιλονεικία κρατεῖ παρ᾿ ἡμῖν· ἀλλ᾽ ἕνα σκοπὸν ἅπαντες ἐσχήκαμεν πρὸς εἰρήνην βλέποντα. Καὶ εἴπερ ἠθέλησαν οἱ ἐξ ἀρχῆς ἡμῖν διχονοήσαντες, καὶ ἑαυτοὺς ἡμῶν ἀποτεμόντες, οὐδ᾽ ἂν ὅλως γέγονέ τις ἔρις καὶ διαφορὰ τῶν Ἐκκλησιῶν. Πλὴν εὐλογητὸς ὁ Σωτήρ, ὁ τὸν χειμῶνα καταπαύσας, καὶ τὴν τῆς ὁμοψυχίας ἡμῖν ἁπλώσας γαλήνην εὐχαῖς καὶ πρεσβείαις τῆς σῆς ὁσιότητος, καὶ τῶν ἄλλων δὲ πάντων, ὅσοι πίστιν ἔχοντες ὀρθὴν καὶ εἰλικρινῆ, τὴν ἐν Πνεύματι καὶ ἀληθείᾳ προσκύνησιν, καὶ λατρείαν τελοῦσιν αὐτῷ.
Tǭ osiōtatǭ kai agiōtatǭ despotę̄ emǭ, archiepiskopǭ Patri Maximianǭ, Kyrillos en Kyriǭ chairein. . Ouk ēn amphibolon, hoti pantē te kai pantōs hai tēs sēs hosiotētos ischysousi proseuchai; kataneuei gar hetoimōs tois agapōsin auton ho pantōn hēmōn Sōtēr; hōste hekaston kai epi toutǭ chaironta te kai anaskirtōnta, legein; « Ēkousen ek naou hagiou autou phōnēs mou, kai hē kraugē mou enōpion autou eiseleusetai eis ta ōta autou. » Idou gar, idou ta diespasmena melē tou tēs Ekklēsias sōmatos, synēphthē palin allēlois; kai diatemnei men ouden eis dichonoian tous hierourgountas to Euangelion tou Christou. Mią de hoi pantes stephanoumetha pistei, ton tōn anosiōn heuretēn Nestorion exō tōn hierōn elasantes peribolōn, kai agelēs eugenous apostēsantes ton pseudopoimena. Gegone de kai touto hen tōn sōn katorthōma proseuchōn. Epei toinyn phrontis anankaia gegone kai tois eusebestatois basileusin hē peri tōn Ekklēsiōn eirēnē, euchometha de kai hēmeis autoi, genesthai men ek mesou to diateichizon, kai diatemnon hēmas eis diaphoran, analampsai de phōtos dikēn Theǭ philtatēn eirēnēn, homologēsantōn engraphōs, tou theophilestatou, kai theosebestatou Antiocheōn Ekklēsias Iōannou, kai tōn syn autǭ eulabestatōn episkopōn, hoti kathę̄rēmenon echousi Nestorion, kai anathematizousi tas anosious autou dysphēmias, pepompha grammata pros te tēn theosebeian autou, kai tous allous episkopous koinōnika; kai synēphthēmen eis homonoian, syntrechousēs pros touto kai tēs sēs hosiotētos, kai hapantōn tōn allōn, ; ex hōn to tēs hagias synodou gegone plērōma. Ou gar eris kai philoneikia kratei par᾿ hēmin; all᾽ hena skopon hapantes eschēkamen pros eirēnēn bleponta. Kai eiper ēthelēsan hoi ex archēs hēmin dichonoēsantes, kai heautous hēmōn apotemontes, oud᾽ an holōs gegone tis eris kai diaphora tōn Ekklēsiōn. Plēn eulogētos ho Sōtēr, ho ton cheimōna katapausas, kai tēn tēs homopsychias hēmin haplōsas galēnēn euchais kai presbeiais tēs sēs hosiotētos, kai tōn allōn de pantōn, hosoi pistin echontes orthēn kai eilikrinē, tēn en Pneumati kai alētheią proskynēsin, kai latreian telousin autǭ.
To my most holy and most sacred lord, archbishop and father Maximian, Cyril: greeting in the Lord.
There was no doubt that the prayers of your Holiness would prevail entirely and in every way; for the Saviour of us all readily grants the requests of those who love him; so that each of us, rejoicing at this and leaping for joy, may say, “He heard my voice from his holy temple, and my cry before him will enter his ears.” For see, see, the members of the body of the church that had been torn apart have been joined to one another again; nothing divides into discord those who minister the gospel of Christ as priests; and we are all crowned with one faith, having driven the inventor of unholy things, Nestorius, out of the sacred enclosures and removed the false shepherd from the noble flock. This too has been one of the achievements of your prayers.
Since the peace of the churches has become a necessary concern of the most pious emperors as well, and we ourselves pray that what walls us off and cuts us apart into difference may be removed from our midst, and that peace, most dear to God, may shine out like light, now that the most God-beloved and God-fearing John of the church of Antioch and the most reverent bishops with him have confessed in writing that they hold Nestorius deposed and anathematize his unholy blasphemies, I have sent letters of communion to his Reverence and to the other bishops; and we have been joined in concord, your Holiness and all the others who made up the fullness of the holy synod concurring in this. For strife and contention do not prevail among us; we have all had one aim, looking toward peace. And if those who disagreed with us from the beginning and cut themselves off from us had been willing, there would have been no strife or difference among the churches at all. But blessed be the Saviour, who has stilled the storm and spread over us the calm of unanimity, through the prayers and intercessions of your Holiness and of all the others who, holding a right and sincere faith, offer him worship and service in spirit and in truth.
Chapter 50
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Τοῦ αὐτοῦ πρὸς Οὐαλεριανὸν ἐπίσκοπον, κατὰ τῶν τὰ Νεστορίου φρονούντων. ᾿Απόχρη μὲν, ὡς διάκειμαι, μᾶλλον δὲ καὶ ὡς ἔχει φύσεως τὸ ἀληθὲς, καὶ ἡ νῆψις τῆς σῆς ὁσιότη - τος, εἴς γε τὸ δύνασθαι καὶ μάλα νεανικῶς, ἀνταναστῆσαι τὸ ἀκριβὲς ταῖς τινων εἰκαιομυθίαις. Ψυ χρολογοῦσι γὰρ γραοπρεπῶς, ἄνω τε καὶ κάτω πάντα κυκῶντες, καὶ προσποιούμενοι μὲν περιεργάζεσθαι λεπτῶς τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς, καὶ Κυρίου, τὸ μυστήριον, οὐ μὴν ἔτι καὶ συνιέντες αὐτὸ, παρατρεπόμενοι δὲ, καὶ τοῦτο εὐκόλως, πρὸς μὴ θέμις, καὶ φρονοῦντες τὰ διεστραμμένα. Τὸ δέ γε παγχάλεπον ἐκεῖνό ἐστιν ἐν τούτοις· ὑποπλάττονται μὲν γὰρ τὰ ὀρθὰ βούλεσθαι φρονεῖν, καὶ δόκησιν ἑαυτοῖς τῆς εἰς τοῦτο ῥοπῆς, καθάπερ τι προσωπεῖον ἐναρμόσαντες, τὸν τῆς Νεστορίου δυσσεβείας ἰὸν ἐκχέουσι ταῖς τῶν ἁπλουστέρων ψυχαῖς. Ἐοίκασι δὲ πως τοῖς τῶν ἀνθρωπίνων σωμάτων ἀκεσταῖς, ἤγουν ἰατροῖς, οἱ τοῖς τῶν φαρμάκων οὐχ ἡδέσι τὸ γλυκὺ προσπλέκουσι μέλι, τῇ τοῦ χρηστοῦ ποιότητι, τοῦ πεφυκότος λυπεῖν τὴν αἴσθησιν ὑποκλέπτοντες. ᾿Αλλ᾽ οὐ γὰρ αὐτῶν τὰ νοήματα ἀγνοοῦμεν, νοῦν ἔχοντες Χριστοῦ, κατὰ τὸν σοφώτατα εἰπόντα πάνσοφον Παῦλον. Εἰ μὲν γὰρ ἦν τις ὁ λέγων, ὡς ὁ ἐκ Θεοῦ Πατρὸς ἀποῤῥήτως γεννηθεὶς μονογενής Θεὸς Λόγος, ὁ καὶ αὐτῶν τῶν αἰώνων ποιητὴς, ἀρχὴν ὑπάρξεως ἔσχεν ἐκ τῆς ἁγίας Παρθένου, ἔδοξεν ἂν αὐτοῖς οὐκ ἔξω φέρεσθαι σκοποῦ τὸ χρῆναι λέγειν· Εἰ πνεῦμα κατὰ φύσιν ἐστὶν ὁ τοῦ Θεοῦ Λόγος, πῶς ἂν ἀπὸ σαρκὸς ἐγεννήθη, τοῦ Κυρίου λέγοντος· « Τὸ γεγεννημένον ἐκ τῆς σαρκός, σάρξ ἐστιν; · Ἐπειδὴ δὲ ὁ τοῦ κατὰ Χριστὸν μυστηρίου λόγος ἑτέραν οἷμον, ἤτοι ὁδὸν, ἔρχεται τὴν εἰς εὐθύ τε καὶ ἀπλανῆ, καὶ οὐδὲν ἔχουσαν τὸ διάστροφον, ἀνθ᾽ ὅτου βαττολογοῦσιν εἰκῆ, « Μὴ νοοῦντες μήτε ὁ λέγουσι, μήτε περὶ τίνων διαβεβαιοῦνται; » Φαμὲν γὰρ ὅτι ὁ μονογενὴς τοῦ Θεοῦ Λόγος, πνεῦμα ὢν ὡς Θεὸς, κατὰ τὰς Γραφὰς, ἐπὶ σωτη· ρίᾳ τῶν ἀνθρώπων " ἐσαρκώθη τε καὶ ἐνηνθρώπηοιν, οὐκ ἐκ τῆς ἰδίας φύσεως αὐτὸς ἑαυτῷ σῶμα μεταβαλὼν ν, ἀλλ' οὐδὲ ἐκστὰς τοῦ εἶναι ὁ ἦν, ἢ τροπὴν, ἢ ἀλλοίωσιν ὑπομείνας, ἀλλ᾽ ἐκ τῆς ἁγίας Παρθένου τὸ ἄχραντον σῶμα λαβὼν ἐψυχωμένον νοερῶς, ἴδιον ἀποφήνας αὐτὸ καθ' ἕνωσιν ἀπερινόητον, καὶ ἀσύγχυτον, καὶ ἄφραστον παντελῶς, ὡς μὴ ἑτέρου τινὸς, ἀλλ᾽ ἴδιον αὐτοῦ τοῦτο νοεῖσθαι. Οὕτως εἰσῆλθεν εἰς τὸν κόσμον ὁ Μονογενής, ὡς πρωτότοκος· καὶ ἐν πολλοῖς γέγονεν ἀδελφοῖς, ὁ ἀσύντακτος τῇ κτίσει, καθὸ νοεῖται Θεός. Ὅταν τοίνυν γεγεννῆσθαι λέγηται, καὶ ἐκ γυναικὸς, ἀναγκαίως τὸ κατὰ σάρκα προσεπιφέρεται· ἵνα μὴ ὑπάρξεως ἀρχὴν νοοῖτο λαβὼν ἐκ τῆς ἁγίας Παρθένου. Καίτοι πρὸ παντὸς ὑπάρχων αἰῶνος ὁ συναΐδιος καὶ ἀεὶ συνυφεστηκὼς τῷ ἰδίῳ Πατρὶ Θεὸς Λόγος· ἀλλ᾿ ὅτε κατ᾿ εὐδοκίαν τοῦ Πατρὸς τὴν τοῦ δούλου μορφὴν ἠθέλησε λαβεῖν, τότε καὶ ἀπότεξιν τὴν ἐκ γυναικὸς κατὰ σάρκα μεθ᾽ ἡμῶν ὑπομεῖναι λέγεται. Οὐκοῦν ὁμολογουμένως μὲν τὸ ἀπὸ σαρκὸς σάρξ ἐστι, τὸ δὲ ἐκ Θεοῦ Θεός. Ἔστι δὲ κατὰ ταυτὸν ἀμφότερα Χριστὸς, εἷς ὧν Υἱὸς, καὶ Κύριος μετὰ τῆς ἰδίας σαρκὸς αὐτοῦ, οὐκ ἀψύχου μᾶλλον, ὡς ἔφην, ἀλλ᾽ ἐψυχωμένης νοερῶς. Μὴ τοίνυν διατεμνέτωσαν ἡμῖν τὸν ἕνα Υἱὸν, ἀνὰ μέρος ἱστάντες τὸν Λόγον, καὶ Υἱὸν ἕτερον ἰδικῶτες καὶ ἀνὰ μέρος ἄνθρωπον τὸν ἐκ γυναικὸς, καθά φασιν αὐτοί· ἀλλ᾽ ἐννοείτωσαν, ὅτι οὐκ ἀνθρώπῳ συνήφθη μᾶλλον ὁ Θεὸς Λόγος, ἀλλ' αὐτὸς ἄνθρωπος γενέσθαι λέγεται, σπέρματος Ἀβραὰμ ἐπιλαβόμενος, κατὰ τὰς Γραφὰς, καὶ ὁμοιωθεὶς κατὰ πάντα τοῖς ἀδελφοῖς, δίχα μόνης ἁμαρτίας. Ἡ δὲ εἰσάπαν ὁμοίωσις ἔχοι ἂν εἰκότως, καὶ πρό γε τῶν ἄλλων, τὴν ἐκ γυναικὸς ἀπότεξιν· ἢ νοεῖται μὲν ἐφ᾽ ἡμῶν ἀνθρωπίνως, καὶ καθ᾽ ἡμᾶς, ἐπὶ δὲ γε τοῦ Μονογενοῦς ὑπὲρ τοῦτο· Θεὸς γὰρ ἦν σαρκούμενος. Τοιγάρτοι καὶ Θεοτόκος καλεῖται ἡ ἁγία Παρθένος. Ἐὰν δὲ λέγωσιν, ὅτι Θεὸς καὶ ἄνθρωπος συνελθόντες κατὰ ταυτὸν, ἀπετέλεσαν ἕνα Χριστὸν, φυλαττομένης δηλονότι τῆς ὑποστάσεως ἑκατέρου ἀσυγχύτως, τῷ δὲ λόγῳ διαιρουμένης, οὐδὲν ἀκριβὲς ἐπὶ τούτῳ φρονοῦντας ἢ λέγοντας ἔνεστιν ἰδεῖν. Οὐ γὰρ, καθά φασι, Θεὸς καὶ ἄνθρωπος συνελθόντες ἀπετέλεσαν ἕνα Χριστὸν, ἀλλ᾽, ὡς ἔφην, ἤδη Θεὸς ὢν ὁ Λόγος, παραπλησίως ἡμῖν μετέσχεν αἵματος καὶ σαρκὸς, ἵνα Θεὸς ἐνανθρωπήσας νοῆται, καὶ τὴν ἡμετέραν σάρκα λαβὼν, καὶ ἰδίαν αὐτὴν ποιησάμενος· ἵνα, καθάπερ ὁ καθ' ἡμᾶς νοούμενος ἄνθρωπος ἐκ ψυχῆς καὶ σώματος συνεστὼς εἷς ἐστιν, οὕτω καὶ αὐτὸς εἰς ὁμολογῆται ὑπάρχειν, καὶ Υἱὸς, καὶ Κύριος. Μία γὰρ ὁμολογεῖται φύσις ἀνθρώπου, καὶ ὑπόστασις 2, κἂν ἐκ διαφόρων νοῆται, καὶ ἐξ έτεροειδῶν πραγμάτων. Ετεροφυὲς μὲν γὰρ ὁμολο γουμένως ὡς πρός γε ψυχὴν τὸ σῶμά ἐστιν, ἀλλ' ἴδιον αὐτῆς, καὶ συναποτελεστικὸν τῆς ὑποστάσεως τοῦ ἑνὸς ἀνθρώπου. Καὶ νῷ μὲν, καὶ θεωρίᾳ, τὸ διάφορον τῶν ὠνομασμένων οὐκ ἀσυμφανές· ἡ δέ γε σύνοδος, ἤτοι συνδρομή, τὸ ἀδιάτμητον ἔχουσα ἓν ἀποτελεῖ ζῶον τὸν ἄνθρωπον. Ο τοίνυν μονογενής τοῦ Θεοῦ Λόγος, οὐκ ἄνθρωπον προσλαβών προῆλθεν ἄνθρωπος, ἀλλὰ καίτοι τὴν καὶ Θεοῦ Πατρὸς ἀπόῤῥητον ἔχων γέννησιν, διὰ τοῦ ἁγίου καὶ ὁμοουσίου Πνεύματος ἑαυτῷ δημιουργήσας ναὸν, γέγονεν ἄνθρωπος. Τοιγάρτοι καὶ εἷς νοεῖται, κἂν τῇ θεωρίᾳ τῇ κατὰ τὸν λόγον, ἑτεροφυές ἦν παρ᾿ αὐτὸν τὸ σῶμα αὐτοῦ. Ὁμολογείσθω δὲ πανταχοῦ, ὅτι μὴ ἄψυχον ἦν, ἀλλ' ἐψύχωτο ψυχῇ νοερᾷ. Ἤκειν γε μὴν εἰς τοῦτο ἀποπληξίας ἐπυθόμην τινὰς, ὡς μὴ καταιδεῖσθαι ὁ λέγειν, ὡς ἔν τινι υἱῷ τῷ ἐκ Παρθένου τεχθέντι ἐνοικήσαντα τὸν Θεὸν Λό γον, τοῦτον ἀποθεῶσαι. ᾿Αλλ' οὐ τοῦτό ἐστιν, ὦ βέλ· τιστοι, φαίην ἂν αὐτοῖς, τὸ σαρκωθῆναί τε καὶ ἐνανθρωπῆσαι τὸν τοῦ Θεοῦ Λόγον, ἐγκατοικῆσαι · δὲ μᾶλλον ἀνθρώπῳ, καθάπερ ἀμέλει, καὶ ἑνὶ τῶν ἁγίων προφητῶν. Ὁ δὲ γε τοῦ καθ' ἡμᾶς μυστη οὐχ ἁρπαγμὸν ἡγήσασθαι τὸ εἶναι ἴσα Θεῷ, ἑαυτὸν ρίου λόγος, ὡς καὶ ἐν τοῖς ἀνωτέροις ὦ βραχύ προδε δήλωται, αὐτὸν βούλεται τὸν ἐκ Θεοῦ Πατρὸς γεννη θέντα Λόγον, σάρκα γενέσθαι κατὰ τὰς Γραφὰς, οὐχ ὡς μετάστασιν φυσικὴν, ἤγουν τροπὴν, ἢ ἀλλοίωσιν ὑπομείναντα, τὴν εἰς σάρκα φημὶ, ἀλλ᾿ ὅτι σάρκα ἐψυχωμένην νοερῶς, ἰδίαν ἐποιήσατο, καὶ αὐτὸς προῆλθεν ἄνθρωπος, οὐκ ἀνθρώπῳ συνήφθη, οὐδὲ ἐνῴκηκε, καθά φασι. Τὸ δὲ καὶ ἀποτεθεῶσθαι λέγειν τὸν ἐσχηκότα τὴν ἐνοίκησιν, ὡς αὐτοὶ διατείνοντας (τοῦτο γὰρ παρ᾿ ἡμῖν ἀπόβλητον παντελῶς), πῶς οὐχ ἁπάσης ἐμβροντησίας ἀπόδειξιν ἔχει; Μάχεται γὰρ τῷ σκοπῷ τῆς θείας Γραφῆς. Ὁ μὲν γὰρ θεσπέσιος Παῦλος τὸν τοῦ Θεοῦ Λόγον, ἐν μορφῇ καὶ ἰσότητι τῇ κατὰ πᾶν ὁτιοῦν τοῦ Πατρὸς ὄντα, φησὶν δὲ μᾶλλον κενῶσαι, καὶ μορφὴν δούλου λαβεῖν, καὶ ἐν ὁμοιώματι ἀνθρώπων γενέσθαι ὡς ἄνθρωπον, ταπεινῶσαί τε ἑαυτόν. Οἱ δὲ πρὸς πᾶν τοὐναντίον μεθιστάντες τῶν πραγμάτων τὴν φύσιν, καὶ τῆς ἀληθείας τὴν δύναμιν ἀνοσίως ἐκκαπηλεύοντες, τεθεοποιῆσθαί φασιν ἄνθρωπον. Εἶτα τίς ὁ κενώσας ἑαυτὸν, ὦ βέλτιστοι, καὶ πῶς τεταπείνωται; ποίαν, εἰπέ μοι, λαβὼν τοῦ δούλου μορφήν; Εἰσκομίζει γὰρ ἡμῖν, ὡς ἔοικεν, ὁ παρ' αὐτῶν λόγος ἐκ τῆς καθ' ἡμᾶς ταπεινότητος ὑψούμενον ἄνθρωπον, καὶ ἐκ τῆς καθ' ἡμᾶς κενώσεως εἰς τὸ πλῆρες τῆς θεότητος ἀναβαίνοντα, καὶ ἐκ τῆς τοῦ δούλου μορφῆς μεθιστάμενον εἰς δεσποτικήν. Πῶς οὖν ἄρα κεκενῶσθαί φασι τὸν Μονογενῆ, ἢ πῶς τὴν ἡμῶν ὑπέμεινε ταπείνωσιν, οὐκ ἔχω νοεῖν· εἰ μὴ ἄρα κεκενῶσθαί φασιν αὐτὸν, ὅτι τῇ ἰδίᾳ δόξῃ τετίμηκε τὸν ἄνθρωπον. Καὶ εἰ τιμῶν ἀδικεῖται, καὶ κενοῦται δοξάζων, πῶς οὐκ ἅμεινον ἐρεῖ τις εἶναι τὸ μηδὲ τιμὴν αὐτὸν, μήτε μὴν δόξαν τινὶ νέμειν; Ἔμεινε γὰρ ἂν ἐν ἰδίαις ὑπεροχαῖς, μήτε τιμήσας, μήτε δοξάσας τὸν, ὡς αὐτοί φασιν, οἰκειωθέντα αὐτῷ ἄνθρωπον. Αρ᾿ οὐ γέλωτος ἄξια παντί που φανεῖται, καὶ ἀβελτηρίας ἔμπλεω τῆς ἐσχάτης, ἃ φρονεῖν ἐγνώκασι, καὶ θαρσοῦσι λαλεῖν; Ἀλλ᾿ ὅ γε τῆς ἀληθείας λόγος οὐκ ἂν ὑποπτεύσειέ τι κεκενῶσθαι πώποτε, μὴ οὐχὶ πλῆρες ὂν κατ᾿ ἰδίαν φύσιν· οὐδ᾽ ἂν νοοῖτο ταπεινοῦσθαί τι, μὴ οὐχὶ δὴ πάντως ὑψοῦ τε καὶ ἀνωτάτω κείμενον, εἶτα καταφοιτῆσαν εἰς ὅπερ οὐκ ἦν· τὸν δέ γε δούλου λαβόντα μορφὴν, εἴσεταί που πάντως πρὸ αὐτῆς ἔχοντα τὸ κατὰ φύσιν ἐλεύθερον· καὶ τὸν γεγονότα ἄνθρωπον οὐκ οἶδεν ὄντα τοῦτο πρὶν γεγένηται. Τῆς τοίνυν ἁγίας καὶ θεοπνεύστου Γραφῆς κένωσιν ὀνομαζούσης, καὶ δούλου μορφὴν, καὶ μέν τοι καὶ ἀνθρωπότητα, καὶ τὸν ταῦτα ἐθελουσίως ὑπομείναντα λεγούσης τὸν ἐκ Θεοῦ Πατρὸς Λόγον εἶναι, τί παρατρέπουσιν αὐτοὶ πρὸς τὸ ἐναντίον τῆς οὕτω τεθαυμασμένης οἰκονομίας τὸ εὐτεχνὲς, ἄνθρωπον τεθεοποιῆσθαι λέγοντες, ἵνα μηδὲν ἔτι διαφέρωσι Χριστιανοὶ τῶν τῇ κτίσει λελατρευκότων παρὰ τὸν κτίσαντα; Η τάχα που πεπλανῆσθαι δώσουσι μεθ᾽ ἡμῶν, καὶ αὐτοὺς τοὺς ἁγίους ἀγγέλους. Οὓς δὴ προστετάχθαι φησὶ τὸ Γράμμα τὸ ἱερὸν προσκυνῆσαι τὸν πρωτότοκον εἰσαχθέντα εἰς τὴν οἰκουμένην. Τὸ δέ γε πρωτότοκος ὄνομα πῶς ἂν ἀρμόσαιμεν 8 μὴ ἐνανθρωπήσαντι τῷ Μονογενεῖ; Εἰ γάρ ἐστιν ἀληθὲς τὸ, «ὡς ἐν πολλοῖς ἀδελφοῖς, ἄρα εἰκότως νοεῖται πρωτότοκος, ὅτε κατέβη πρὸς ἀδελφότητα, δηλονότι τὴν πρὸς ἡμᾶς, ὅτε καθ' ἡμᾶς γέγονεν ἄνθρωπος, ὁμοιω θεὶς κατὰ πάντα, δίχα μόνης ἁμαρτίας. ᾿Απόχρη δὲ πρὸς εὐσέβειαν ἡμῖν τὸ λογίζεσθαι καὶ νοεῖν, ὅτι Θεοῦ γενομένη σάρξ τοῦ ζωογονοῦντος τὰ πάντα, τὴν ζωοποιὸν αὐτοῦ δύναμιν, καὶ ἐνέργειαν ἔχει· καταπλουτεῖ δὲ καὶ δόξαν ἄῤῥητον, καὶ ἀπρόσβλητον. Απεικὸς δὲ οὐδὲν τοῖς οἴ γε ταῦτα φρονεῖν ἐγνώκασιh, καὶ ἑτέρας τοῖς ἱεροῖς δόγμασιν ἐπάγειν συκοφαντίας, ἀποφέροντας μὲν τοῦ προσώπου τοῦ Μονογενοῦς, ὡς ὑπομεμένηκεν ὑπὸ τῶν Ἰουδαίων παροινίας, καὶ αὐτὸν ἐπὶ ταύταις τὸν κατὰ σάρκα θάνατον, ἀπονέμοντας δὲ ὥσπερ υἱῷ κατ' ἰδίαν ἑτέρῳ τῷ ἐκ γυναικός. Δοκεῖ γὰρ αὐτοῖς, οὐκ οἶδ᾽ ὅπως, διὰ τῆς εἰς εὐσέβειαν οὐκ εὐθείας ὁδοῦ πρὸς πέταυρον ᾄδου και ταπηδᾶν, καὶ εἰς ἄδου πυθμένα, κατὰ τὸ γεγραμμέ νον. Ἔστι μὲν γὰρ ὁμολογουμένως ἀπαθὲς τὸ θεῖον, και ἀνέπαφον παντελῶς. Ὅτι μὴ κατὰ σῶμά ἐστιν, ἀλλ᾽ ἐπέκεινα πάσης κτίσεως ὁρατῆς τε καὶ νοητῆς, καὶ ἐν ἀσωμάτῳ, καὶ ἀχράντῳ, καὶ ἀψαύστῳ, καὶ ἀπερινοήτῳ φύσει. Ἐπειδὴ δὲ ὁ μονογενὴς τοῦ Θεοῦ Λόγος σῶμα λαβὼν ἐκ τῆς ἁγίας καὶ Θεοτόκου Παρθένου, καὶ, ὡς ἔφην ἤδη πλειστάκις, ἴδιον αὐτὸ ποιησάμενος, ἑαυτὸν ὑπὲρ ἡμῶν προσκεκόμικεν εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρὶ, ὡς ἄμωμον ἱερεῖον, ταύτῃ τοι, καὶ ὑπομεῖναι λέγεται πρὸς ἡμῶν τὰ εἰς τὴν σάρκα αὐτοῦ γεγονότα. Οὗ γὰρ ἴδιόν ἐστι τὸ σῶμα, τούτῳ ἂν εἰκότως προσγράφοιτο, καὶ τὰ αὐτοῦ πάντα, δίχα μόνης ἁμαρτίας. Οὐκοῦν ἐπειδήπερ ἐνανθρωπήσας ἦν ὁ Θεὸς Λόγος, μεμένηκε μὲν ἀπαθὴς θεϊκῶς, οἰκειούμενος δὲ ἀναγκαίως τὰ τῆς ἑαυτοῦ σαρκὸς, παθεῖν λέγεται τὰ κατὰ σάρκα, καίτοι τοῦ παθεῖν ἀπείραστος ὢν, καθὸ νοεῖται Θεός. Εὐσεβείας οὖν δόκησις ἀποφέρει τῆς ἀληθείας αὐτοὺς, Βοὐκ ἐννοοῦντας, ὅτι τετήρηται μὲν τὸ ἀπαθὲς αὐτῷ, καθὰ ὑπάρχει καὶ ἔστι Θεὸς, προσγράφεται δὲ καὶ τὸ παθεῖν ὑπὲρ ἡμῶν κατὰ σάρκα, καθὸ Θεὸς ὧν φύσει, γέγονε σάρξ, ἤτοι τέλειος ἄνθρωπος. Τίς γὰρ ἦν ὁ λέγων πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν· Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι, ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ ηὐδόκησας · τότε εἶπον· Ἰδοὺ ἥκω τοῦ ποιῆσαι, ὁ Θεὸς, τὸ θέλημά σου;» Ὁ γὰρ ἔξω σώματος, ὡς Θεὸς, ἑαυτῷ τὸ σῶμα κατηρτίσθαι φησὶν, ἵνα τοῦτο ὑπὲρ ἡμῶν προσενέγκας, τῷ ἰδίῳ μώλωπι πάντας ἡμᾶς θεραπεύσῃ, κατὰ τὴν τοῦ προφήτου φωνήν. Πῶς δὲ, καὶ εἷς ὑπὲρ πάντων ἀπέθανεν, ὁ πάντων ἀντάξιος, εἱ ἁπλῶς τινος ἀνθρώπου νοεῖται τὸ πάθος; Εἰ δὲ πέπονθεν ἀνθρωπίνως, ὡς τὰ τῆς ἑαυτοῦ σαρκὸς οἰκειούμενος πάθη, τότε δὴ, τότε φαμέν, καὶ μάλα εἰκότως, ὡς τῆς ἁπάντων ζωῆς ἀντάξιος ὁ ἑνὸς νοεῖται κατὰ σάρκα θάνατος· οὐχ ὡς ἑνὸς ὄντος τῶν καθ' ἡμᾶς, εἰ καὶ γέγονε καθ᾿ ἡμᾶς, ἀλλ᾽ ὅτι Θεὸς ὧν φύσει, σεσάρκωταί τε καὶ ἐνηνθρώπησε κατὰ τὴν τῶν Πατέρων ὁμολογίαν. Εἰ δὲ ἀποφέρουσί τινες τοῦ Μονογενοῦς, ὡς ἀκαλλὲς, καὶ ἀνάρμοστον, καὶ ἀπεοικὸς αὐτῷ τὸ κατὰ σάρκα πάθος, ἀναιρείτωσαν ὁμοίως αὐτοῦ, καὶ τὴν ἐκ τῆς ἁγίας Παρθένου κατὰ σάρκα γέννησιν. Εἰ γὰρ ἐστι τῶν ἀπεοικότων αὐτῷ τὸ σαρκὶ λέγεσθαι παθεῖν, πῶς οὐ πρό γε τούτου τὸ πρῶτον, τουτέστιν ἡ κατὰ σάρκα γέννησις, ἢ καὶ ἀπαξαπλῶς εἰπεῖν, ὁ τῆς ἐνανθρωπήσεως τρόπος; οἴχεται δὴ οὖν τὸ Χριστιανῶν μυστήριον · καὶ μεματαίωται λοιπὸν ἡ τῆς σωτηρίας ἐλπίς. ᾿Αλλὰ γὰρ, Πῶς, φησὶ, πάθοι ἂν ὁ παθεῖν οὐκ εἰδώς; ᾿Απαθὴς μὲν οὖν, ὡς ἔφην, ὁμολογουμένως κατ' ἰδίαν φύσιν ὁ ἐκ Θεοῦ Λόγος· λέγεται δ' οὖν σαρκὶ τῇ ἰδίᾳ παθεῖν, κατὰ τὰς Γραφάς· ἦν γὰρ αὐτὸς ἐν τῷ πάσχοντι σώματι. Καὶ πιστώσεταί σε γράφων ὁ Πέτρος περὶ αὐτοῦ· · Ὃς τὰς ἁμαρτίας ἡμῶν ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον. » Οὐκοῦν ἀπαθὴς μὲν ὁ Λόγος, καθὸ φύσει νοεῖται Θεός· αὐτοῦ γε μὴν νοεῖται κατ' οἰκείωσιν οἰκονομικὴν τὰ τῆς σαρκὸς αὐτοῦ πάθη. Ἐπεὶ τίνα τρόπον ὁ πρωτότοκος πάσης κτίσεως, ὁ δι' οὗ γεγόνασιν Ἀρχαί τε καὶ Ἐξουσίαι, Θρόνοι τε καὶ Κυριότητες, ἐν ᾧ ἱ τὰ πάντα συνέστηκε, πρωτότοκος ἐκ νεκρῶν, καὶ ἀπαρχή γέγονε τῶν κεκοιμημένων, εἰ μὴ τὸ παθεῖν πεφυκός ἴδιον ἐποιήσατο σῶμα Θεὸς ὢν ὁ Λόγος; Ὥσπερ δὲ γέγονε κατὰ σάρκα ἐκ γυναικὸς, τὴν καθ' ἡμᾶς ἀνθρωπίνως ἀπότεξιν οἰκειούμενος, καίτοι γένντσιν ἰδίαν ἔχων τὴν ἐκ Πατρὸς, οὕτω καὶ σαρκὶ λέγεται παθεῖν καθ' ἡμᾶς τε καὶ ἀνθρωπίνως, καίτοι φύσει προσὸν αὐτῷ τὸ ἀπαθῶς ἔχειν ἱ, καθὸ νοεῖται Θεός. Οὕτω γὰρ νοεῖται Χριστός· οὕτως ἐστὶ καὶ σύνεδρος τῷ Πατρὶ, οὐχ ὡς ἄνθρωπος τῇ ἐνοικήσει τοῦ Θεοῦ Λόγου τετιμημένος, ἀλλ' ὡς Υἱὸς ἀληθῶς καὶ ὅτε γέγονεν ἄνθρωπος. Τετήρηται γὰρ αὐτῷ τῆς οὐσιωδῶς ἐνυπαρχούσης ὑπεροχῆς τὸ ἀξίωμα, καὶ εἰ πέφηνεν οἰκονομικῶς ἐν δούλου μορφῇ. Οὐκοῦν, καθά φησιν κ, εἰ καὶ κοινωνὸς τῆς ἡμετέρας φύσεως ἦν καθὸ ἄνθρωπος, ἀλλ᾽ ἦν μετὰ τούτου καὶ ὑπὲρ πᾶσαν τὴν κτίσιν ὡς Θεός. Ἐπυθόμην δέ τινος 1 τῆς εἰς οὐρανοὺς ἀνόδου τὴν αἰτίαν ἐξηγουμένου τη, εἰς χωρίον αὐτὸν ἀναφοιτῆσαι λέγειν, ἀσφαλές τε καὶ ἄσυλον, ἠξιῶσθαι δὲ καὶ τῆς πρὸς τὸν Πατέρα συνεδρίας· ἔνθα, φησὶν, ὁ ἐχθρὸς τῆς ἡμετέρας φύσεως οὐ δύναται πλησιάσας αὐτοῦ πάλιν ἐπιβουλεῦσαι. Φρούριον οὖν, εἰπέ μοι, γέγονεν ὁ οὐρανὸς αὐτῷ, καὶ φυγὴ μᾶλλον, οὐκ ἀνάληψις ἡ ἀποδημία ἡ ἀφ᾿ ἡμῶν γέγονεν, ἐφ' ᾗ καὶ καυχώμεθα; Ἐδεδίει δὲ, κατὰ τὸ εἰκὸς, μὴ ἄρα πως δευτέραν αὐτῷ συμπήξῃ πάγην ὁ πονηρός· καὶ εἰ μὴ γέγονεν ἀνελθεῖν, ἐπεβουλεύθη ἂν, ὡς ἔοικε, καὶ μετὰ τὴν ἀνάστασιν. Τίς τῶν τοιούτων ἐμέτων οὐκ ἀποφοιτήσει μακράν; Ἢ τίς τῆς οὕτως αἰσχρᾶς τερατολογίας οὐκ ἀπαναστήσεται, πολλὰ χαίρειν εἰπὼν τοῖς τὰ τοιαῦτα τολμῶσι φρονεῖν, ἢ λέγειν; ῎Απαγε τῆς οὕτω μυσαρωτάτης καὶ χαμαιπετοῦς ἐννοίας. Οὐδὲν, οἶμαι, τούτων γραοπρεπέστερον ἢ ἀμαθέστερον. Ἥκει γὰρ εἰς τοῦτο χυδαιότητος ἐννοιῶν τὸ χρῆμα αὐτοῖς, ὡς οὐδὲν εἶναι τὸ αἴσχιον. Αποπεράνας γὰρ ὁ Χριστὸς τὴν καθ᾽ ἡμᾶς οἰκονομίαν, καὶ πατήσας τὸν Σατανᾶν, καὶ πᾶσαν αὐτοῦ τὴν δύναμιν κατασείσας, καταλύσας δὲ καὶ αὐτοῦ τοῦ θανάτου τὸ κράτος, ἀνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν, « ἀναφοιτήσας εἰς τὸν οὐρανὸν, καὶ ἐμφανισθεὶς ὑπὲρ ἡμῶν τῷ προσὡπῳ τοῦ Θεοῦ καὶ Πατρὸς, » καθὰ γέγραπται. Συν– οὗ τὰ πάντα, καὶ ἐν ᾧ τὰ πάντα. Εἶτα τῆς μετὰ σαρ [) συκοφαντίας τὰς ἀφορμὰς ἐκ τῶν ἱερῶν Γραμμάτων εδρεύει δὲ αὐτῷ καὶ μετὰ σαρκὸς, οὐχ ὡς ἄνθρωπος ἰδικῶς νοούμενος, καὶ ἕτερος Υἱὸς παρὰ τὸν αὐτοῦ Λόγον, οὐδὲ ὡς ἔνοικον ἔχων αὐτὸν, ἀλλ' ὡς Υἱὸς ἀληθῶς εἷς τε καὶ μόνος ὑπάρχων, καὶ ὅτε γέγονεν ἄνθρωπος. Συνεδρεύει τοίνυν ὡς Θεὸς Θεῷ, καὶ Κύριος Κυρίῳ, καὶ Υἱὸς Πατρὶ τῷ κατὰ ἀλήθειαν, φύσει τοῦτο ὑπάρχων, κἂν νοοῖτο μετὰ σαρκός. Καὶ ἦν μὲν ἴσως οὐ χαλεπὸν, διὰ μακρῶν ἔτι λόγων τῆς ἐκείνου π ἀμαθίας καταδεῖξαι τὸ βάραθρον· τὸ δὲ τοῖς οὕτω ψυχροῖς ἀντιλέγειν διὰ πλειόνων ἔτι, τάχα που συναμαθαίνειν ἐστὶ τοῖς ἐκεῖνα πεφλυαρηκόσι. Προσεπενεγκεῖν δὲ τοῖς εἰρημένοις ἀναγκαῖον οἷμαί που, τὰ δι' ὧν οἴονται καταπτοεῖν δύνασθαι τὴν συναγωγὴν Κυρίου, κατὰ τὸ γεγραμμένον, καὶ κατατοξεύειν ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ, τουτέστι τοὺς ἐν ἁπλότητι γνώμης διαβιοῦν ἡρημένους, καὶ τῆς πίστεως τὴν παράδοσιν, καθάπερ τινὰ παρακαταθήκην λαβόντας εἰς νοῦν, ἁγίαν καὶ ἀπαράφθορον τηροῦντας αὐτήν. Οἱ γάρ τοι δεινοὶ πρὸς ἀπάτην, καὶ ἐννοιῶν εὑρήμασι πολυπλόκως ἐξυφασμένοις τῆς τῶν ἀληθῶν ἀποκομίζοντες θήρας τοὺς ἀμαθεστέρους, οἱ τὰς τῶν ἑτέρων αἱρετικῶν κακίας ἀπομιμούμενος, προτείνουσιν ἀμαθῶς, ἃ δὴ κἀκείνοις ἔθος, οὐκ ἐν νοοῦντες τὸ γεγραμμένον· « Οὐαὶ οἱ ποτίζοντες τὸν πλησίον αὐτῶν Ρ ἀνατροπὴν θολεράν. Οἱ μὲν γὰρ τῆς Ἀρείου δυσσεβείας ὑπασπισταὶ τὸν μονογενή τοῦ Θεοῦ Λόγον ἑτεροούσιον εἶναί φασι, καὶ ἐν δευτέρᾳ τίθενται 4 τοῦ γεννήσαντος, κτιστόν τε καὶ γενητον εἶναι διατείνονται, καὶ τῇ κτίσει συντάττουσι τὸν, δι' κὸς οἰκονομίας τοῦ Μονογενοῦς πολυπραγμονοῦντες τὸ μυστήριον, κακουργότατα παραφθείρουσι τῆς ἀληθείας τὴν δύναμιν, καὶ τῆς Ἀπολιναρίου δόξης τὰ ἐγκλήματα προσαῤῥωστοῦντες αὐτοὶ, σάρκα μὲν λαβεῖν τὸν τοῦ Θεοῦ Λόγον διῖσχυρίζονται, ἐμψυχωμένην γε μὴν νοερῶς ἥκιστά γε, εἶναι δὲ μᾶλλον αὐτὸν ἀντὶ νοῦ καὶ ψυχῆς ἐν τῷ σώματι. Πανουργότατα δὲ, ὡς ἔφην, τοῦτο δρῶντες ἁλίσκονται. Ἵνα γὰρ τὰς ἀνθρωπίνας τοῦ Κυρίου φωνάς μὴ οἰκονομικῶς εἰρῆσθαι νομίζωμεν, καὶ κατά γε τὸ πρέπον τῇ ἀνθρωπότητι μέτρον, ἐπειδὴ γέγονεν ἄνθρωπος, ὑποκλέπτουσι τῆς σαρκὸς τὴν νοεράν τε καὶ ἔνοικον αὐτῇ ψυχήν. Οὕτως αὐτὸν καὶ ὑποβιβάζουσι, καὶ ἐν μείοσιν εἶναί φασιν οὐσιωδῶς τοῦ Πατρὸς, τῆς κατ' αὐτοῦ ἀνοσίως ἐρανιζόμενοι. ᾿Αλλ᾿ ἰδοὺ δὴ καὶ νῦν τῆς ἐκείνων ἀμαθίας οἱ ζηλωταὶ κατεπιφύονται πικροὶ τῶν τὰς Νεστορίου κενοφωνίας - οὐ προσιεμένων, καὶ τὴν ὀρθὴν καὶ ἀμώμητον ἐκπολιορκοῦσι πίστιν, συρφετοὺς εἰκαίων συναγείροντες ἐννοιῶν. Φασὶ μὲν γὰρ, τὸν θεσπέσιον Παῦλον εἰπεῖν περὶ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ ὅτι, « Κεκένωκεν ἑαυτὸν, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπου γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος· ἐταπείνωσεν ἑαυτὸν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. Καὶ μὴν καὶ ἑτέρωθί πού φησιν, ὅτι « Θεὸς ἦν ἐν Χριστῷ, κόσμον ἑαυτῷ καταλλάσσων· · καὶ πάλιν· « Ἐν ᾧ κατώκησε πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. · Ἐφαρμόζονται δὲ καὶ ταῖς τοῦ Πέτρου φωναῖς, ποτὲ μὲν λέγοντος· « Ἰησοῦν τὸν ἀπὸ Ναζαρέτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι ἁγίῳ καὶ δυνάμει· ὃς διῆλθεν εὐεργετῶν, καὶ ἰώμενος πάντας τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου· ὅτι Θεὸς ἦν μετ᾿ αὐτοῦ· · καὶ πάλιν· « Τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν ὁ Θεὸς, τανῦν παραγγέλλει τοῖς ἀνθρώποις, πάντας πανταχοῦ μετανοεῖν, καθότι ὥρισεν ἡμέραν κρίσεως, ἐν ᾗ μέλλει κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισε, πίστιν παρασχὼν πᾶσιν, ἀναστήσας αὐτὸν ἐκ νεκρῶν. » Ταῦτα παραθέντες, καὶ τὰ καθ᾽ ἕτερον τρόπον ἀνθρωποπρεπῶς εἰρημένα, προσερωτῶσιν · εὐθὺς, ἐκ μοχθηρῶν ἐννοιῶν πικροὺς ἀνάπτοντες λόγους· Τίνι δέδωκεν ὁ Θεὸς καὶ Πατὴρ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα ; Ἆρα τῷ ἰδίῳ Λόγῳ; Καὶ πῶς οὐκ ἀπίθανον κομιδῇ τὸ χρῆμα; φασίν. "Ην γὰρ ἀεὶ Θεὸς, ἐξ αὐτοῦ κατὰ φύσιν γεγεννημένος. Ὄνομα δὲ τοῦτο τὸ ὑπὲρ πᾶν ὄνομα νοοῖτ᾽ ἂν εἰκότως. Τί γὰρ ἐπέκεινα τοῦ κατὰ φύσιν Θεοῦ; Τίνα δὲ καὶ κέχρικεν ἁγίῳ Πνεύματι, ἢ μετὰ τίνος ἦν ὁ Θεός; Προσεπάγοντες δὲ τούτοις τὰ ἕτερα, διακυκῶσι λίαν, καὶ θορύβου πιμπλᾶσι τῶν ἀκεραιοτέρων τὸν νοῦν. Διορίζοντες δὲ πανταχή (ψυχικοί εἰσι γὰρ, πνεῦμα μὴ ἔχοντες), καὶ ἀποδιῖστάντες εἰς υἱοὺς δύο τὸν ἕνα Χριστὸν, καὶ Υἱὸν, καὶ Κύριον, ἐξ αὐτῶν ἁλώσονται τῶν ἰδίων ἐγχειρημάτων. Ἕνα μὲν γὰρ Χριστὸν καὶ Υἱὸν ὁμολογεῖν ὑποπλάττονται, καὶ ἂν αὐτοῦ πρόσωπον εἶναί φασι· διαιροῦντες δὲ πάλιν εἰς ὑποστάσεις δύο κεχωρισμένας τε καὶ ἀποφοιτώσας ἀλλήλων, εἰς ἄἅπαν τὸν τοῦ μυστηρίου παρασύρουσι λόγον. Φασὶ μὲν γὰρ δὴ τὸν ἐκ γυναικὸς, ἤτοι τὴν τοῦ δούλου μορφήν, ἰδίᾳ τε καὶ καταμόνας τὸ ὑπὲρ πᾶν ὄνομα λαβεῖν, ὑπομεῖναι δὲ καὶ τὴν χρίσιν τοῦ ἁγίου Πνεύματος, καὶ τὸ ἔχειν ἀεὶ συνόντα τὸν Θεὸν, τουτέστι τὸν ἐκ Θεοῦ Πατρὸς Λόγον· ἀβελτηρίας δὲ τῆς ἀπασῶν ἐσχάτης ἐξόζοντας ἐναργῶς ἐρεύγονται λόγους. Πονηροὶ γὰρ ὄντες ἀγαθὰ λαλεῖν οὐκ ἂν δύναιντο, κατὰ τὴν τοῦ Σωτῆρος φωνήν. Ἦν μὲν γὰρ ὁμολογουμένως, καὶ ἔστιν ἀεὶ Θεὸς καὶ Κύριος ὁ τὴν ἐκ Θεοῦ Πατρὸς γέννησιν ἄποπτὸν τε καὶ ἀπόῤῥητον ἔχων· ἐπειδὴ δὲ γέγονεν ἐκ γυναικὸς κατὰ σάρκα, παραδόξως δὲ, καὶ ὑπὲρ ἡμᾶς, ἐν ἐπιφοιτήσει Πνεύματος ἁγίου, καὶ ἐπι - σκιασμῷ δυνάμεως Θεοῦ, τὴν γοῦν καθ᾿ ἡμᾶς ἀπότεξιν ὑπομείνας (οὕτω γὰρ ἑαυτὸν κεκενῶσθαι λέγεται, ταπεινῶσαί τε καὶ ἐν ὑπακοῇ γενέσθαι τῇ μέχρι θανάτου καὶ σταυροῦ), ταύτῃ τοι, καὶ μάλα εἰνότως, λέγεται λαβεῖν τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, καὶ αὐτῷ κάμπτει πᾶν γόνυ, ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων· καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. Οὐ γὰρ ἡγνόησεν ἡ λογικὴ φύσις 3, ὅτι Θεὸς ἦν ὁ ἐνανθρωπήσας. Εἰ γὰρ καὶ γέγονεν ἐν τοῖς καθ' ἡμᾶς, καὶ παραπλησίως ἡμῖν μετέσχηκεν αἵματος καὶ σαρκὸς, ἀλλ᾽ οὖν οὐκ ἀποπεφοίτηκε τοῦ εἶναι Θεὸς, οὐδὲ ἀπόβλητον ἐποιήσατο τὸ · εἶναι ὅἦν· μεμένηκε γὰρ προσκυνητὸς εἰς δόξαν Θεοῦ Πατρός. Δόξα γὰρ αὐτῷ, συμβασιλεύοντα καὶ συμπροσκυ νούμενον ἑαυτῷ τὸν ἴδιον ἔχειν Υἱόν· εἰ καὶ γέγονεν οἰκονομικῶς ἄνθρωπος, ἵνα σώσῃ τὴν ὑπ᾿ οὐρανόν. ἡμῶν τῶν ἐπὶ τῆς γῆς ἐπιστεύθη, καὶ μετὰ σαρκὸς, ὡς εἴη Θεὸς φύσει τε καὶ ἀληθῶς, τότε τὸ ὑπὲρ πᾶν ὄνομα νοεῖται λαβὼν, οὐκ ἐν προσθήκης μοίρᾳ τὸ χρῆμα κερδαίνων αὐτὸς, (ὃ γὰρ ἦν τε καὶ ἔστι, καὶ ἔσται ἀεὶ, πῶς ἂν ὡς οὐκ ἔχων λάβοι ;) ἐλλάμψαντος δὲ μᾶλλον ταῖς ἁπάντων διανοίαις τοῦ Θεοῦ καὶ Πα - τρὸς, καὶ τὸν σαρκωθέντα Λόγον, ὅτι Θεὸς κατὰ φύσιν ἐστὶν ἀγνοῆσαι μὴ συγχωρήσαντος. « Οὐδεὶς γὰρ, φησὶ, δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατήρ ὁ πέμψας με ἑλκύσῃ αὐτόν. » Γέγονε δὲ καὶ ἡ χρίσις αὐτῷ περὶ τὸ ἀνθρώπινον. "Αγιος γὰρ ἂν κατὰ φύσιν, καθάπερ ἀμέλει, καὶ ὁ Πατὴρ καὶ ὁ ἐξ αὐτοῦ γεννηθεὶς Υἱὸς μονογενής, κεχρίσθαι λέγεται καθ' ἡμᾶς, ἤγουν ἡγιάσθαι παρὰ τοῦ Πατρὸς, καθὸ πέ - Οὐκοῦν ὅτε παρά τε τῶν ἁγίων ἀγγέλων, καὶ φηνεν ἄνθρωπος. Γράφει γοῦν ὁ πάνσοφος Παῦλος περί τε αὐτοῦ καὶ ἡμῶν· · Ὃ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες·, δι᾽ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν, λέγων· ᾿Απαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. » Οὐκοῦν κατὰ φύσιν ἅγιος ὢν ὁ Μονογενὴς, καὶ ἁγιάζων τὴν κτίσιν, ὅτε κεχρημάτικεν ἡμῶν ἀδελφὸς, τότε καὶ μεθ' ἡμῶν ἀνθρωπίνως κεχρίσθαι λέγεται, τὸ τῇ ἀνθρω πότητι πρέπον τε καὶ εἰκὸς οὐκ ἀτιμάσας μέτρον, διὰ τὴν οἰκονομίαν. Οὕτω γάρ πού φησι καὶ πρὸς τὸν θεσπέσιον Βαπτιστήν· · Ὅτι πρέπον ἡμῖν ἐστι πληρῶσαι πᾶσαν δικαιοσύνην. Εἰ δὲ δὴ λέγοιτο καὶ ὁ Θεὸς εἶναι μετ᾿ αὐτοῦ, πῶς ἡγνόησαν οἱ δεινοὶ σοφισταὶ, ὅτι σύνεστιν ἀεὶ φυσικῶς ὁ Πατὴρ τῷ Υἱῷ, ἢ αὐτός τε ὧν ἐν αὐτῷ, καὶ ἔχων αὐτὸν ἐν αὐτῷ; Π οὐ διαμέμνηνται λέγοντος τοῦ Χριστοῦ· « Τοσοῦτον χρόνον μεθ᾽ ὑμῶν εἰμι, καὶ οὐκ ἔγνωκάς με, Φίλιππε; Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν. Οὐ πιστεύεις, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί ἐστιν ; Ἔφη δὲ καὶ ἑτέρωθι, τοῖς ἁγίοις αὐτοῦ μαθηταῖς προσλαλῶν· «Ἔρχεται ὥρα, καὶ ἐλήλυθεν, ἵνα σκορπισθῆτε ἕκαστος εἰς τὰ ἴδια, καὶ ἐμὲ μόνον ἀφῆτε· καὶ οὐκ εἰμι μόνος, ὅτι ὁ Πατήρ μου μετ᾿ ἐμοῦ ἐστιν. » Οὐ γάρ τοι, καθὰ νομίζουσιν οἱ τῶν ἀλλοτρίων ἐμέτων ἀσυνέτως ἀναπιμπλάμενοι, Θεὸς ὢν ὁ Λόγος, ὡς ἕτερος ὧν Υἱὸς, μεθ᾽ ἑτέρου γέγονεν Υἱοῦ, τοῦ ἀναληφθέντος ἀνθρώπου (τομὴ γὰρ τοῦτο, καὶ διαίρεσις, υἱῶν δυάδα παρακομίζουσα), ἀλλ᾽ ἦν ὁ Θεὸς καὶ Πατὴρ μετὰ τοῦ Υἱοῦ, τουτέστι μετὰ τοῦ σαρκωθέντος τε καὶ ἐνανθρωπήσαντος τοῦ Θεοῦ Λόγου· ἀχώριστος γὰρ ὁ Πατήρ τοῦ Υἱοῦ. Εἰ δὲ δὴ μέλλει κρίνειν τὴν οἰκουμένην ὁ ὁ Θεὸς •ἐν ἀνδρὶ, ᾧ ὥρισεν, οὐκ · ἂν οἴοιτό τις εὖ φρονῶν ὅτι τὸν Μονογενῆ φησι τὸ Γράμμα τὸ ἱερὸν, ὡς ἐν ἀνδρὶ νοουμένῳ καταμόνας Υἱῷ τῷ ἐκ γυναικὸς, διχάσειν τὴν ὑπ᾿ οὐρανόν. Ἐκεῖνο δὲ μᾶλλον εὐσεβὲς ὑπάρχειν διαβεβαιούμεθα, τὸ χρῆναι νοεῖν, ὅπερ ἔφη Χριστός· « Οὐδὲ γὰρ ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ πᾶσαν τὴν κρίσιν δέδωκε τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα. » Ὁ γάρ τοι Θεὸς Λόγος γεγονὼς ἄνθρωπος, καὶ τελέσας ἐν ἀνδράσιν, ἤγουν τοῦτο μεθ᾽ ἡμῶν ὀνομασθεὶς, οὐδὲν ἦττον ἔσται κριτής, ὡς Θεὸς καὶ Κύριος, καὶ εἷς ὢν Υἱὸς, ἐνόντος αὐτῷ καὶ τότε τοῦ Θεοῦ καὶ Πατρός. Ἔχει γὰρ, ὡς ἔφην, ἐν ἑαυτῷ τὸν γεννήσαντα· καὶ αὐτὸς δὲ ἐστιν ἐν αὐτῷ. Ωσπερ δὲ ἐστιν εἷς ὁ Θεὸς καὶ Πατὴρ, ἐξ οὗ τὰ πάντα, οὕτω εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα. Παρευθύ νουσι δὲ οὐδὲν ἦττον ἐπὶ τὸ ἀκαλλὲς, καὶ τὸ ὀρθῶς εἰρημένον διὰ τῆς τοῦ μακαρίου Παύλου φωνῆς. Ὁ μὲν γὰρ ἔφη, καὶ μάλα ὀρθῶς, ὅτι « Θεὸς ἦν ἐν Χριστῷ, κόσμον καταλλάσσων ἑαυτῷ. » Οἱ δὲ πάλιν παχεῖάν τινα τῷ ἑνὶ Χριστῷ καὶ Υἱῷ τὴν τομὴν ἐπιφέροντες, ἀποδιῖστῶσιν εἰς ἅπαν τὸν Θεὸν Λόγον, καὶ ὡς ἐν ἑτέρῳ τινὶ νοουμένῳ Χριστῷ καταμόνας εἶναί φασιν αὐτὸν, ἵνα μὴ μᾶλλον σεσαρκωμένος, ἀλλ᾽ ἐνοικήσας ἀνθρώπῳ νοῆται. ᾿Αλλ' ὅ γε τῶν ἱερῶν Γραμμάτων σκοπὸς οὐχ ὧδε ταῦτα ἔχειν ἐφίησιν, ὦ σοφοί. Συγχεῖτε γὰρ τὴν ἀνάγνωσιν, τὴν τῶν ἐννοιῶν δύναμιν ἐφ᾿ ἃ μὴ προσῆκεν ἀποκομίζοντες· καίτοι δέον ἡμᾶς αἰχμαλωτίζειν πᾶν νόημα εἰς ) τὴν ὑπακοὴν τοῦ Χριστοῦ, καθὰ γέγραπται. ὧν γὰρ ὁ Θεὸς ἐν αὐτῷ, τὸν κόσμον καταλλάσσων ἐν Χριστῷ. Καταλλαττόμενοι γὰρ τῷ Χριστῷ, τὰς πρὸς Θεὸν καὶ Πατέρα ποιούμεθα καταλλαγὰς, ὅτι μὴ ἕτερος παρ' αὐτὸν κατά γε τὸ ἐν οὐσίᾳ ταυτὸν, ὁ ἐξ αὐτοῦ Θεὸς Λόγος, ἀδικούμενος οὐδὲν, εἴς γε τὸ εἶναι κατὰ φύσιν Υἱὸς, καὶ εἰ γέγονεν ἄνθρωπος· ἦν γὰρ τοῦτο καὶ μετὰ σαρκός. Ὅτι δὲ τὴν καταλλαγὴν ἐσχήκαμεν ἐν Χριστῷ, καὶ αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, τίς ὁ μὴ φάναι τολμῶν; Αὐτὸς γὰρ ἐστιν ἡ θύρα, καὶ ἡ ὁδὸς, καὶ ἐν αὐτῷ κατῴκηκε πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. Ἀλλ᾿ ὀρθόν μοι πάλιν ἴστησι τὸ οὖς ὁ πικρὸς εἰς θεωρίας, καὶ δεινὸς εἰς συκοφαντίας, καὶ δὴ φησιν ἕτερος ὁ κατοικῶν, ἕτερος δὲ ὁμοίως ὁ ἐν ᾧ κατοικῆσαι λέγεται, πῶς οὐκ ἀναγκαῖον διαιρεῖσθαι τὰς ὑποστάσεις, καὶ ὑφεστάναι λέγειν ἀνὰ μέρος ἑκατέραν ὰ; Εἶτα ὅποι ποτὲ λοιπὸν τὸ ἓν πρόσωπον, εἶπέ μοι; Εἰ ἓν γὰρ πρόσωπον τοῦ Χριστοῦ προσποιοῦνται λέγειν, δύο δὲ ὑποστάσεων ἰδίᾳ τε καὶ ἀνὰ μέρος κειμένων, ἔσονταί που πάντως καὶ πρόσωπα δύσ. ᾿Αλλ' εἰσβαίνουσιν ὡς νομοθέται, τὸ αὐτοῖς δοκοῦν, ὡς ὀρθῶς ἔχον, πάντη τε καὶ πάντως κρατύνοντες. Διαιροῦντες γὰρ, φασὶ, τὰς ὑποστάσεις, ἑνοῦμεν τὸ πρόσωπον. Καὶ πῶς οὐκ ἀπίθανον τοῦτο, καὶ ἀμαθὲς, καὶ ἀμήχανον; Θεωρίᾳ ο μὲν γὰρ, ὡς ἔφην, ἑτεροούσιον οὖσαν τὴν σάρκα παρὰ τὸν ἑνωθέντα αὐτῇ Λόγον κατίδοι τις ἄν. Ἐπειδὴ δὲ Υἱὸν ἕνα καὶ Χριστὸν καὶ Κύριον αἱ θεόπνευστοι λέγουσι Γραφαὶ, καὶ τῆς πίστεως ἡ παράδοσις οὕτως ἔχει, καὶ οὐχ ἑτέρως, συνενεγκόντες ἡμεῖς εἰς ἀδιάτμητον ἕνωσιν ἐψυχωμένῃ νοερῶς τῇ σαρκὶ τὸν ἐκὶ Θεοῦ Πατρὸς Λόγον, ἕνα Χριστὸν καὶ Υἱὸν ὁμολογοῦμεν ὑπάρχειν. Ὡς δὲ ἑνὸς ὄντος τοῦ Υἱοῦ, καὶ ἂν αὐτοῦ φαμεν εἶναι πρόσωπον, ἑπόμενοι πανταχοῦ τῷ θείῳ τε καὶ ἱερῷ κηρύγματι, καὶ τοῖς ἀπ᾿ ἀρχῆς αὐτόπταις καὶ ὑπηρέταις γενομένοις τοῦ Λόγου. Τοὺς δὲ ἕτερόν τι παρὰ τοῦτο φρονεῖν εἰωθότας, καὶ συλλογισμῶν ἀσυνέτων εὑρήμασιν, ἐφ᾿ ἃ μὴ προσῆκεν, ἐκτετραμμένους, ἀποπεμψόμεθα ἱ τῆς πρὸς ἑαυτοὺς κοινωνίας, λέγοντες· Πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν, καὶ τῇ φλογί, ἢ ἐξεκαύσατε. » Ἐπειδὴ δὲ μανθάνω, τῶν ἀσυνέτων τινὰς περινοστοῦντας λέγειν, ὡς κεκράτηκε παρὰ τοῖς κατὰ τὴν ἑῴαν ἅπασι θεοσεβεστάτοις ἐπισκόποις ἡ Νεστορίου κακοδοξία, καὶ εὖ ἔχειν ὑπείληπται παρ᾿ αὐτοῖς, καὶ ταύτῃ ὁ μᾶλλον ἔπεσθαι χρὴ, δεῖν ᾠήθην κἀκεῖνο μηνῦσαι· οἱ γάρ τοι κατὰ τὴν ἑῴαν πᾶσαν θεοσεβέστατοι ἐπίσκοποι, ἅμα τῷ κυρίῳ μου τῷ θεοσεβεστάτῳ τῆς Ἀντιοχέων Ἐκκλησίας ἐπισκόπῳ Ἰωάννῃ, δι᾽ ἐγγράφου καὶ σαφοῦς ὁμολογίας φανερὸν ἅπασι κατέστησαν, ὅτι τὰς μὲν Νεστορίου βεβήλους καινοφωνίας Η κατακρίνουσί τε καὶ ἀναθεματίζουσι μεθ' ἡμῶν, καὶ οὐδενὸς ἠξίωσαν αὐτὰς πώποτε λόγου, ἀλλὰ τοῖς εὐαγγελικοῖς καὶ ἀποστολικοῖς ἕπονται δόγμασι, καὶ τὴν τῶν Πατέρων ὁμολογίαν κατ᾿ οὐδένα λυποῦσι τρόπον. Ωμολόγησαν γὰρ καὶ αὐτοὶ μεθ' ἡμῶν, ὅτι καὶ Θεοτόκος ἐστὶν ἡ ἁγία Παρθένος, καὶ οὐ προσέθεσαν, ὅτι Χριστοτόκος ἐστὶν, ἢ ἀνθρωποτόκος, καθά φασιν οἱ Νεστορίου τὰ δύστηνα καὶ ἀπόπτυστα δοξάρια θεραπεύοντες. ᾿Αλλὰ γὰρ καὶ ἔφασαν ἐναργῶς, ἕνα εἶναι Χριστὸν, καὶ Υἱὸν, καὶ Κύριον τὸν ἐκ Θεοῦ μὲν Πατρὸς πρὸ παντὸς αἰῶνος ἀποῤῥήτως γεννηθέντα Θεὸν Λόγον, ἐν ὑστέροις δὲ καιροῖς τὸν αὐτὸν, καὶ ἐκ γυναικὸς κατὰ σάρκα· ὥστε τὸν αὐτὸν εἶναι Θεόν τε ὁμοῦ καὶ ἄνθρωπον, τέλειον ἐν θεότητι, καὶ τέλειον ἐν ἀνθρωπότητι τὸν αὐτόν. Καὶ ἂν αὐτοῦ τὸ πρόσωπον εἶναι πιστεύουσι, κατ᾿ οὐδένα διαιροῦντες τρόπον εἰς δύο υἱοὺς, ἢ Χριστοὺς, ἢ κυρίους. Ἐὰν τοίνυν καταψευδόμενοί τινες λέγωσιν ἕτερά τινα παρὰ ταῦτα φρονεῖν αὐτοὺς, μὴ πιστευέσθωσαν· ἀλλ᾿ ὡς ἀπατεῶνες καὶ ψεῦσται κατὰ τὸν αὐτῶν πατέρα τὸν διάβολον ἀποπεμπέσθωσαν, ἵνα μὴ ταράττωσι τοὺς ἐθέλοντας ὀρθοποδεῖν. Ἐὰν δὲ καὶ ἐπιστολὰς ἑαυτοῖς συντιθέντες τινὲς περιφέρωσιν ἱ ὡς ἐκ προσε ώπου γραφείσας ἀνδρῶν ἐπιφανεστέρων, οὐκ ὀφείλουσι θαρσεῖσθαι. Οἱ γὰρ ἅπαξ ἐγγράφως ὁμολο - γήσαντες τὴν πίστιν, πῶς ἔτερα γράφειν δύνανται, καθάπερ ἐκ μετανοίας εἰς τὸ μηκέτι βούλεσθαι φρογεῖν ὀρθῶς παρενηνεγμένοι; Πρόσειπε τὴν σὺν σοὶ ἀδελφότητα· σὲ ἡ σὺν ἡμῖν ἐν Κυρίῳ προσαγορεύει. Ἐρρῶσθαί σε ἐν Κυρίῳ εὔχομαι.
Tou autou pros Oualerianon episkopon, kata tōn ta Nestoriou phronountōn. ᾿Apochrē men, hōs diakeimai, mallon de kai hōs echei physeōs to alēthes, kai hē nēpsis tēs sēs hosiotē - tos, eis ge to dynasthai kai mala neanikōs, antanastēsai to akribes tais tinōn eikaiomythiais. Psy chrologousi gar graoprepōs, anō te kai katō panta kykōntes, kai prospoioumenoi men periergazesthai leptōs tēs enanthrōpēseōs tou Monogenous, kai Kyriou, to mystērion, ou mēn eti kai synientes auto, paratrepomenoi de, kai touto eukolōs, pros mē themis, kai phronountes ta diestrammena. To de ge panchalepon ekeino estin en toutois; hypoplattontai men gar ta ortha boulesthai phronein, kai dokēsin heautois tēs eis touto rhopēs, kathaper ti prosōpeion enarmosantes, ton tēs Nestoriou dyssebeias ion ekcheousi tais tōn haplousterōn psychais. Eoikasi de pōs tois tōn anthrōpinōn sōmatōn akestais, ēgoun iatrois, hoi tois tōn pharmakōn ouch hēdesi to glyky prosplekousi meli, tę̄ tou chrēstou poiotēti, tou pephykotos lypein tēn aisthēsin hypokleptontes. ᾿All᾽ ou gar autōn ta noēmata agnooumen, noun echontes Christou, kata ton sophōtata eiponta pansophon Paulon. Ei men gar ēn tis ho legōn, hōs ho ek Theou Patros aporrhētōs gennētheis monogenēs Theos Logos, ho kai autōn tōn aiōnōn poiētēs, archēn hyparxeōs eschen ek tēs hagias Parthenou, edoxen an autois ouk exō pheresthai skopou to chrēnai legein; Ei pneuma kata physin estin ho tou Theou Logos, pōs an apo sarkos egennēthē, tou Kyriou legontos; « To gegennēmenon ek tēs sarkos, sarx estin? ; Epeidē de ho tou kata Christon mystēriou logos heteran hoimon, ētoi hodon, erchetai tēn eis euthy te kai aplanē, kai ouden echousan to diastrophon, anth᾽ hotou battologousin eikē, « Mē noountes mēte ho legousi, mēte peri tinōn diabebaiountai? » Phamen gar hoti ho monogenēs tou Theou Logos, pneuma ōn hōs Theos, kata tas Graphas, epi sōtē; rią tōn anthrōpōn " esarkōthē te kai enēnthrōpēoin, ouk ek tēs idias physeōs autos heautǭ sōma metabalōn n, all' oude ekstas tou einai ho ēn, ē tropēn, ē alloiōsin hypomeinas, all᾽ ek tēs hagias Parthenou to achranton sōma labōn epsychōmenon noerōs, idion apophēnas auto kath' henōsin aperinoēton, kai asynchyton, kai aphraston pantelōs, hōs mē heterou tinos, all᾽ idion autou touto noeisthai. Houtōs eisēlthen eis ton kosmon ho Monogenēs, hōs prōtotokos; kai en pollois gegonen adelphois, ho asyntaktos tę̄ ktisei, katho noeitai Theos. Hotan toinyn gegennēsthai legētai, kai ek gynaikos, anankaiōs to kata sarka prosepipheretai; hina mē hyparxeōs archēn nooito labōn ek tēs hagias Parthenou. Kaitoi pro pantos hyparchōn aiōnos ho synaïdios kai aei synyphestēkōs tǭ idiǭ Patri Theos Logos; all᾿ hote kat᾿ eudokian tou Patros tēn tou doulou morphēn ēthelēse labein, tote kai apotexin tēn ek gynaikos kata sarka meth᾽ hēmōn hypomeinai legetai. Oukoun homologoumenōs men to apo sarkos sarx esti, to de ek Theou Theos. Esti de kata tauton amphotera Christos, heis hōn Huios, kai Kyrios meta tēs idias sarkos autou, ouk apsychou mallon, hōs ephēn, all᾽ epsychōmenēs noerōs. Mē toinyn diatemnetōsan hēmin ton hena Huion, ana meros histantes ton Logon, kai Huion heteron idikōtes kai ana meros anthrōpon ton ek gynaikos, katha phasin autoi; all᾽ ennoeitōsan, hoti ouk anthrōpǭ synēphthē mallon ho Theos Logos, all' autos anthrōpos genesthai legetai, spermatos Abraam epilabomenos, kata tas Graphas, kai homoiōtheis kata panta tois adelphois, dicha monēs hamartias. Hē de eisapan homoiōsis echoi an eikotōs, kai pro ge tōn allōn, tēn ek gynaikos apotexin; ē noeitai men eph᾽ hēmōn anthrōpinōs, kai kath᾽ hēmas, epi de ge tou Monogenous hyper touto; Theos gar ēn sarkoumenos. Toigartoi kai Theotokos kaleitai hē hagia Parthenos. Ean de legōsin, hoti Theos kai anthrōpos synelthontes kata tauton, apetelesan hena Christon, phylattomenēs dēlonoti tēs hypostaseōs hekaterou asynchytōs, tǭ de logǭ diairoumenēs, ouden akribes epi toutǭ phronountas ē legontas enestin idein. Ou gar, katha phasi, Theos kai anthrōpos synelthontes apetelesan hena Christon, all᾽, hōs ephēn, ēdē Theos ōn ho Logos, paraplēsiōs hēmin meteschen haimatos kai sarkos, hina Theos enanthrōpēsas noētai, kai tēn hēmeteran sarka labōn, kai idian autēn poiēsamenos; hina, kathaper ho kath' hēmas nooumenos anthrōpos ek psychēs kai sōmatos synestōs heis estin, houtō kai autos eis homologētai hyparchein, kai Huios, kai Kyrios. Mia gar homologeitai physis anthrōpou, kai hypostasis 2, kan ek diaphorōn noētai, kai ex eteroeidōn pragmatōn. Eterophyes men gar homolo goumenōs hōs pros ge psychēn to sōma estin, all' idion autēs, kai synapotelestikon tēs hypostaseōs tou henos anthrōpou. Kai nǭ men, kai theōrią, to diaphoron tōn ōnomasmenōn ouk asymphanes; hē de ge synodos, ētoi syndromē, to adiatmēton echousa hen apotelei zōon ton anthrōpon. O toinyn monogenēs tou Theou Logos, ouk anthrōpon proslabōn proēlthen anthrōpos, alla kaitoi tēn kai Theou Patros aporrhēton echōn gennēsin, dia tou hagiou kai homoousiou Pneumatos heautǭ dēmiourgēsas naon, gegonen anthrōpos. Toigartoi kai heis noeitai, kan tę̄ theōrią tę̄ kata ton logon, heterophyes ēn par᾿ auton to sōma autou. Homologeisthō de pantachou, hoti mē apsychon ēn, all' epsychōto psychę̄ noerą. Ēkein ge mēn eis touto apoplēxias epythomēn tinas, hōs mē kataideisthai ho legein, hōs en tini huiǭ tǭ ek Parthenou techthenti enoikēsanta ton Theon Lo gon, touton apotheōsai. ᾿All' ou touto estin, ō bel; tistoi, phaiēn an autois, to sarkōthēnai te kai enanthrōpēsai ton tou Theou Logon, enkatoikēsai ; de mallon anthrōpǭ, kathaper amelei, kai heni tōn hagiōn prophētōn. Ho de ge tou kath' hēmas mystē ouch harpagmon hēgēsasthai to einai isa Theǭ, heauton riou logos, hōs kai en tois anōterois ō brachy prode dēlōtai, auton bouletai ton ek Theou Patros gennē thenta Logon, sarka genesthai kata tas Graphas, ouch hōs metastasin physikēn, ēgoun tropēn, ē alloiōsin hypomeinanta, tēn eis sarka phēmi, all᾿ hoti sarka epsychōmenēn noerōs, idian epoiēsato, kai autos proēlthen anthrōpos, ouk anthrōpǭ synēphthē, oude enǭkēke, katha phasi. To de kai apotetheōsthai legein ton eschēkota tēn enoikēsin, hōs autoi diateinontas (touto gar par᾿ hēmin apoblēton pantelōs), pōs ouch hapasēs embrontēsias apodeixin echei? Machetai gar tǭ skopǭ tēs theias Graphēs. Ho men gar thespesios Paulos ton tou Theou Logon, en morphę̄ kai isotēti tę̄ kata pan hotioun tou Patros onta, phēsin de mallon kenōsai, kai morphēn doulou labein, kai en homoiōmati anthrōpōn genesthai hōs anthrōpon, tapeinōsai te heauton. Hoi de pros pan tounantion methistantes tōn pragmatōn tēn physin, kai tēs alētheias tēn dynamin anosiōs ekkapēleuontes, tetheopoiēsthai phasin anthrōpon. Eita tis ho kenōsas heauton, ō beltistoi, kai pōs tetapeinōtai? poian, eipe moi, labōn tou doulou morphēn? Eiskomizei gar hēmin, hōs eoiken, ho par' autōn logos ek tēs kath' hēmas tapeinotētos hypsoumenon anthrōpon, kai ek tēs kath' hēmas kenōseōs eis to plēres tēs theotētos anabainonta, kai ek tēs tou doulou morphēs methistamenon eis despotikēn. Pōs oun ara kekenōsthai phasi ton Monogenē, ē pōs tēn hēmōn hypemeine tapeinōsin, ouk echō noein; ei mē ara kekenōsthai phasin auton, hoti tę̄ idią doxę̄ tetimēke ton anthrōpon. Kai ei timōn adikeitai, kai kenoutai doxazōn, pōs ouk hameinon erei tis einai to mēde timēn auton, mēte mēn doxan tini nemein? Emeine gar an en idiais hyperochais, mēte timēsas, mēte doxasas ton, hōs autoi phasin, oikeiōthenta autǭ anthrōpon. Ar᾿ ou gelōtos axia panti pou phaneitai, kai abeltērias empleō tēs eschatēs, ha phronein egnōkasi, kai tharsousi lalein? All᾿ ho ge tēs alētheias logos ouk an hypopteuseie ti kekenōsthai pōpote, mē ouchi plēres on kat᾿ idian physin; oud᾽ an nooito tapeinousthai ti, mē ouchi dē pantōs hypsou te kai anōtatō keimenon, eita kataphoitēsan eis hoper ouk ēn; ton de ge doulou labonta morphēn, eisetai pou pantōs pro autēs echonta to kata physin eleutheron; kai ton gegonota anthrōpon ouk oiden onta touto prin gegenētai. Tēs toinyn hagias kai theopneustou Graphēs kenōsin onomazousēs, kai doulou morphēn, kai men toi kai anthrōpotēta, kai ton tauta ethelousiōs hypomeinanta legousēs ton ek Theou Patros Logon einai, ti paratrepousin autoi pros to enantion tēs houtō tethaumasmenēs oikonomias to eutechnes, anthrōpon tetheopoiēsthai legontes, hina mēden eti diapherōsi Christianoi tōn tę̄ ktisei lelatreukotōn para ton ktisanta? Ē tacha pou peplanēsthai dōsousi meth᾽ hēmōn, kai autous tous hagious angelous. Hous dē prostetachthai phēsi to Gramma to hieron proskynēsai ton prōtotokon eisachthenta eis tēn oikoumenēn. To de ge prōtotokos onoma pōs an armosaimen 8 mē enanthrōpēsanti tǭ Monogenei? Ei gar estin alēthes to, «hōs en pollois adelphois, ara eikotōs noeitai prōtotokos, hote katebē pros adelphotēta, dēlonoti tēn pros hēmas, hote kath' hēmas gegonen anthrōpos, homoiō theis kata panta, dicha monēs hamartias. ᾿Apochrē de pros eusebeian hēmin to logizesthai kai noein, hoti Theou genomenē sarx tou zōogonountos ta panta, tēn zōopoion autou dynamin, kai energeian echei; kataploutei de kai doxan arrhēton, kai aprosblēton. Apeikos de ouden tois oi ge tauta phronein egnōkasih, kai heteras tois hierois dogmasin epagein sykophantias, apopherontas men tou prosōpou tou Monogenous, hōs hypomemenēken hypo tōn Ioudaiōn paroinias, kai auton epi tautais ton kata sarka thanaton, aponemontas de hōsper huiǭ kat' idian heterǭ tǭ ek gynaikos. Dokei gar autois, ouk oid᾽ hopōs, dia tēs eis eusebeian ouk eutheias hodou pros petauron ądou kai tapēdan, kai eis adou pythmena, kata to gegramme non. Esti men gar homologoumenōs apathes to theion, kai anepaphon pantelōs. Hoti mē kata sōma estin, all᾽ epekeina pasēs ktiseōs horatēs te kai noētēs, kai en asōmatǭ, kai achrantǭ, kai apsaustǭ, kai aperinoētǭ physei. Epeidē de ho monogenēs tou Theou Logos sōma labōn ek tēs hagias kai Theotokou Parthenou, kai, hōs ephēn ēdē pleistakis, idion auto poiēsamenos, heauton hyper hēmōn proskekomiken eis osmēn euōdias tǭ Theǭ kai Patri, hōs amōmon hiereion, tautę̄ toi, kai hypomeinai legetai pros hēmōn ta eis tēn sarka autou gegonota. Hou gar idion esti to sōma, toutǭ an eikotōs prosgraphoito, kai ta autou panta, dicha monēs hamartias. Oukoun epeidēper enanthrōpēsas ēn ho Theos Logos, memenēke men apathēs theïkōs, oikeioumenos de anankaiōs ta tēs heautou sarkos, pathein legetai ta kata sarka, kaitoi tou pathein apeirastos ōn, katho noeitai Theos. Eusebeias oun dokēsis apopherei tēs alētheias autous, Bouk ennoountas, hoti tetērētai men to apathes autǭ, katha hyparchei kai esti Theos, prosgraphetai de kai to pathein hyper hēmōn kata sarka, katho Theos hōn physei, gegone sarx, ētoi teleios anthrōpos. Tis gar ēn ho legōn pros ton en ouranois Patera kai Theon; Thysian kai prosphoran ouk ēthelēsas, sōma de katērtisō moi, holokautōmata kai peri hamartias ouk ēudokēsas ; tote eipon; Idou hēkō tou poiēsai, ho Theos, to thelēma sou?» Ho gar exō sōmatos, hōs Theos, heautǭ to sōma katērtisthai phēsin, hina touto hyper hēmōn prosenenkas, tǭ idiǭ mōlōpi pantas hēmas therapeusę̄, kata tēn tou prophētou phōnēn. Pōs de, kai heis hyper pantōn apethanen, ho pantōn antaxios, hei haplōs tinos anthrōpou noeitai to pathos? Ei de peponthen anthrōpinōs, hōs ta tēs heautou sarkos oikeioumenos pathē, tote dē, tote phamen, kai mala eikotōs, hōs tēs hapantōn zōēs antaxios ho henos noeitai kata sarka thanatos; ouch hōs henos ontos tōn kath' hēmas, ei kai gegone kath᾿ hēmas, all᾽ hoti Theos hōn physei, sesarkōtai te kai enēnthrōpēse kata tēn tōn Paterōn homologian. Ei de apopherousi tines tou Monogenous, hōs akalles, kai anarmoston, kai apeoikos autǭ to kata sarka pathos, anaireitōsan homoiōs autou, kai tēn ek tēs hagias Parthenou kata sarka gennēsin. Ei gar esti tōn apeoikotōn autǭ to sarki legesthai pathein, pōs ou pro ge toutou to prōton, toutestin hē kata sarka gennēsis, ē kai apaxaplōs eipein, ho tēs enanthrōpēseōs tropos? oichetai dē oun to Christianōn mystērion ; kai memataiōtai loipon hē tēs sōtērias elpis. ᾿Alla gar, Pōs, phēsi, pathoi an ho pathein ouk eidōs? ᾿Apathēs men oun, hōs ephēn, homologoumenōs kat' idian physin ho ek Theou Logos; legetai d' oun sarki tę̄ idią pathein, kata tas Graphas; ēn gar autos en tǭ paschonti sōmati. Kai pistōsetai se graphōn ho Petros peri autou; ; Hos tas hamartias hēmōn anēnenken en tǭ sōmati autou epi to xylon. » Oukoun apathēs men ho Logos, katho physei noeitai Theos; autou ge mēn noeitai kat' oikeiōsin oikonomikēn ta tēs sarkos autou pathē. Epei tina tropon ho prōtotokos pasēs ktiseōs, ho di' hou gegonasin Archai te kai Exousiai, Thronoi te kai Kyriotētes, en hǭ hi ta panta synestēke, prōtotokos ek nekrōn, kai aparchē gegone tōn kekoimēmenōn, ei mē to pathein pephykos idion epoiēsato sōma Theos ōn ho Logos? Hōsper de gegone kata sarka ek gynaikos, tēn kath' hēmas anthrōpinōs apotexin oikeioumenos, kaitoi genntsin idian echōn tēn ek Patros, houtō kai sarki legetai pathein kath' hēmas te kai anthrōpinōs, kaitoi physei proson autǭ to apathōs echein hi, katho noeitai Theos. Houtō gar noeitai Christos; houtōs esti kai synedros tǭ Patri, ouch hōs anthrōpos tę̄ enoikēsei tou Theou Logou tetimēmenos, all' hōs Huios alēthōs kai hote gegonen anthrōpos. Tetērētai gar autǭ tēs ousiōdōs enyparchousēs hyperochēs to axiōma, kai ei pephēnen oikonomikōs en doulou morphę̄. Oukoun, katha phēsin k, ei kai koinōnos tēs hēmeteras physeōs ēn katho anthrōpos, all᾽ ēn meta toutou kai hyper pasan tēn ktisin hōs Theos. Epythomēn de tinos 1 tēs eis ouranous anodou tēn aitian exēgoumenou tē, eis chōrion auton anaphoitēsai legein, asphales te kai asylon, ēxiōsthai de kai tēs pros ton Patera synedrias; entha, phēsin, ho echthros tēs hēmeteras physeōs ou dynatai plēsiasas autou palin epibouleusai. Phrourion oun, eipe moi, gegonen ho ouranos autǭ, kai phygē mallon, ouk analēpsis hē apodēmia hē aph᾿ hēmōn gegonen, eph' hę̄ kai kauchōmetha? Edediei de, kata to eikos, mē ara pōs deuteran autǭ sympēxę̄ pagēn ho ponēros; kai ei mē gegonen anelthein, epebouleuthē an, hōs eoike, kai meta tēn anastasin. Tis tōn toioutōn emetōn ouk apophoitēsei makran? Ē tis tēs houtōs aischras teratologias ouk apanastēsetai, polla chairein eipōn tois ta toiauta tolmōsi phronein, ē legein? ᾿Apage tēs houtō mysarōtatēs kai chamaipetous ennoias. Ouden, oimai, toutōn graoprepesteron ē amathesteron. Hēkei gar eis touto chydaiotētos ennoiōn to chrēma autois, hōs ouden einai to aischion. Apoperanas gar ho Christos tēn kath᾽ hēmas oikonomian, kai patēsas ton Satanan, kai pasan autou tēn dynamin kataseisas, katalysas de kai autou tou thanatou to kratos, anekainisen hēmin hodon prosphaton kai zōsan, « anaphoitēsas eis ton ouranon, kai emphanistheis hyper hēmōn tǭ prosōpǭ tou Theou kai Patros, » katha gegraptai. Syn– hou ta panta, kai en hǭ ta panta. Eita tēs meta sar [) sykophantias tas aphormas ek tōn hierōn Grammatōn edreuei de autǭ kai meta sarkos, ouch hōs anthrōpos idikōs nooumenos, kai heteros Huios para ton autou Logon, oude hōs enoikon echōn auton, all' hōs Huios alēthōs heis te kai monos hyparchōn, kai hote gegonen anthrōpos. Synedreuei toinyn hōs Theos Theǭ, kai Kyrios Kyriǭ, kai Huios Patri tǭ kata alētheian, physei touto hyparchōn, kan nooito meta sarkos. Kai ēn men isōs ou chalepon, dia makrōn eti logōn tēs ekeinou p amathias katadeixai to barathron; to de tois houtō psychrois antilegein dia pleionōn eti, tacha pou synamathainein esti tois ekeina pephlyarēkosi. Prosepenenkein de tois eirēmenois anankaion hoimai pou, ta di' hōn oiontai kataptoein dynasthai tēn synagōgēn Kyriou, kata to gegrammenon, kai katatoxeuein en skotomēnę̄ tous eutheis tę̄ kardią, toutesti tous en haplotēti gnōmēs diabioun hērēmenous, kai tēs pisteōs tēn paradosin, kathaper tina parakatathēkēn labontas eis noun, hagian kai aparaphthoron tērountas autēn. Hoi gar toi deinoi pros apatēn, kai ennoiōn heurēmasi polyplokōs exyphasmenois tēs tōn alēthōn apokomizontes thēras tous amathesterous, hoi tas tōn heterōn hairetikōn kakias apomimoumenos, proteinousin amathōs, ha dē kakeinois ethos, ouk en noountes to gegrammenon; « Ouai hoi potizontes ton plēsion autōn R anatropēn tholeran. Hoi men gar tēs Areiou dyssebeias hypaspistai ton monogenē tou Theou Logon heteroousion einai phasi, kai en deuterą tithentai 4 tou gennēsantos, ktiston te kai genēton einai diateinontai, kai tę̄ ktisei syntattousi ton, di' kos oikonomias tou Monogenous polypragmonountes to mystērion, kakourgotata paraphtheirousi tēs alētheias tēn dynamin, kai tēs Apolinariou doxēs ta enklēmata prosarrhōstountes autoi, sarka men labein ton tou Theou Logon diischyrizontai, empsychōmenēn ge mēn noerōs hēkista ge, einai de mallon auton anti nou kai psychēs en tǭ sōmati. Panourgotata de, hōs ephēn, touto drōntes haliskontai. Hina gar tas anthrōpinas tou Kyriou phōnas mē oikonomikōs eirēsthai nomizōmen, kai kata ge to prepon tę̄ anthrōpotēti metron, epeidē gegonen anthrōpos, hypokleptousi tēs sarkos tēn noeran te kai enoikon autę̄ psychēn. Houtōs auton kai hypobibazousi, kai en meiosin einai phasin ousiōdōs tou Patros, tēs kat' autou anosiōs eranizomenoi. ᾿All᾿ idou dē kai nyn tēs ekeinōn amathias hoi zēlōtai katepiphyontai pikroi tōn tas Nestoriou kenophōnias - ou prosiemenōn, kai tēn orthēn kai amōmēton ekpoliorkousi pistin, syrphetous eikaiōn synageirontes ennoiōn. Phasi men gar, ton thespesion Paulon eipein peri tou pantōn hēmōn Sōtēros Christou hoti, « Kekenōken heauton, morphēn doulou labōn, en homoiōmati anthrōpou genomenos, kai schēmati heuretheis hōs anthrōpos; etapeinōsen heauton, genomenos hypēkoos mechri thanatou, thanatou de staurou. Dio kai ho Theos auton hyperypsōse, kai echarisato autǭ onoma to hyper pan onoma. Kai mēn kai heterōthi pou phēsin, hoti « Theos ēn en Christǭ, kosmon heautǭ katallassōn; ; kai palin; « En hǭ katōkēse pan to plērōma tēs theotētos sōmatikōs. ; Epharmozontai de kai tais tou Petrou phōnais, pote men legontos; « Iēsoun ton apo Nazaret, hōs echrisen auton ho Theos Pneumati hagiǭ kai dynamei; hos diēlthen euergetōn, kai iōmenos pantas tous katadynasteuomenous hypo tou diabolou; hoti Theos ēn met᾿ autou; ; kai palin; « Tous men oun chronous tēs agnoias hyperidōn ho Theos, tanyn parangellei tois anthrōpois, pantas pantachou metanoein, kathoti hōrisen hēmeran kriseōs, en hę̄ mellei krinein tēn oikoumenēn en dikaiosynę̄, en andri hǭ hōrise, pistin paraschōn pasin, anastēsas auton ek nekrōn. » Tauta parathentes, kai ta kath᾽ heteron tropon anthrōpoprepōs eirēmena, proserōtōsin ; euthys, ek mochthērōn ennoiōn pikrous anaptontes logous; Tini dedōken ho Theos kai Patēr onoma to hyper pan onoma ? Ara tǭ idiǭ Logǭ? Kai pōs ouk apithanon komidę̄ to chrēma? phasin. "Ēn gar aei Theos, ex autou kata physin gegennēmenos. Onoma de touto to hyper pan onoma nooit᾽ an eikotōs. Ti gar epekeina tou kata physin Theou? Tina de kai kechriken hagiǭ Pneumati, ē meta tinos ēn ho Theos? Prosepagontes de toutois ta hetera, diakykōsi lian, kai thorybou pimplasi tōn akeraioterōn ton noun. Diorizontes de pantachē (psychikoi eisi gar, pneuma mē echontes), kai apodiistantes eis huious dyo ton hena Christon, kai Huion, kai Kyrion, ex autōn halōsontai tōn idiōn encheirēmatōn. Hena men gar Christon kai Huion homologein hypoplattontai, kai an autou prosōpon einai phasi; diairountes de palin eis hypostaseis dyo kechōrismenas te kai apophoitōsas allēlōn, eis haapan ton tou mystēriou parasyrousi logon. Phasi men gar dē ton ek gynaikos, ētoi tēn tou doulou morphēn, idią te kai katamonas to hyper pan onoma labein, hypomeinai de kai tēn chrisin tou hagiou Pneumatos, kai to echein aei synonta ton Theon, toutesti ton ek Theou Patros Logon; abeltērias de tēs apasōn eschatēs exozontas enargōs ereugontai logous. Ponēroi gar ontes agatha lalein ouk an dynainto, kata tēn tou Sōtēros phōnēn. Ēn men gar homologoumenōs, kai estin aei Theos kai Kyrios ho tēn ek Theou Patros gennēsin apopton te kai aporrhēton echōn; epeidē de gegonen ek gynaikos kata sarka, paradoxōs de, kai hyper hēmas, en epiphoitēsei Pneumatos hagiou, kai epi - skiasmǭ dynameōs Theou, tēn goun kath᾿ hēmas apotexin hypomeinas (houtō gar heauton kekenōsthai legetai, tapeinōsai te kai en hypakoę̄ genesthai tę̄ mechri thanatou kai staurou), tautę̄ toi, kai mala einotōs, legetai labein to onoma to hyper pan onoma, kai autǭ kamptei pan gony, epouraniōn, kai epigeiōn, kai katachthoniōn; kai pasa glōssa exomologēsetai, hoti Kyrios Iēsous Christos eis doxan Theou Patros. Ou gar hēgnoēsen hē logikē physis 3, hoti Theos ēn ho enanthrōpēsas. Ei gar kai gegonen en tois kath' hēmas, kai paraplēsiōs hēmin meteschēken haimatos kai sarkos, all᾽ oun ouk apopephoitēke tou einai Theos, oude apoblēton epoiēsato to ; einai hoēn; memenēke gar proskynētos eis doxan Theou Patros. Doxa gar autǭ, symbasileuonta kai symprosky noumenon heautǭ ton idion echein Huion; ei kai gegonen oikonomikōs anthrōpos, hina sōsę̄ tēn hyp᾿ ouranon. hēmōn tōn epi tēs gēs episteuthē, kai meta sarkos, hōs eiē Theos physei te kai alēthōs, tote to hyper pan onoma noeitai labōn, ouk en prosthēkēs moirą to chrēma kerdainōn autos, (ho gar ēn te kai esti, kai estai aei, pōs an hōs ouk echōn laboi ?) ellampsantos de mallon tais hapantōn dianoiais tou Theou kai Pa - tros, kai ton sarkōthenta Logon, hoti Theos kata physin estin agnoēsai mē synchōrēsantos. « Oudeis gar, phēsi, dynatai elthein pros me, ean mē ho Patēr ho pempsas me helkysę̄ auton. » Gegone de kai hē chrisis autǭ peri to anthrōpinon. "Agios gar an kata physin, kathaper amelei, kai ho Patēr kai ho ex autou gennētheis Huios monogenēs, kechristhai legetai kath' hēmas, ēgoun hēgiasthai para tou Patros, katho pe - Oukoun hote para te tōn hagiōn angelōn, kai phēnen anthrōpos. Graphei goun ho pansophos Paulos peri te autou kai hēmōn; ; Ho te gar hagiazōn kai hoi hagiazomenoi ex henos pantes;, di᾽ hēn aitian ouk epaischynetai adelphous autous kalein, legōn; ᾿Apangelō to onoma sou tois adelphois mou. » Oukoun kata physin hagios ōn ho Monogenēs, kai hagiazōn tēn ktisin, hote kechrēmatiken hēmōn adelphos, tote kai meth' hēmōn anthrōpinōs kechristhai legetai, to tę̄ anthrō potēti prepon te kai eikos ouk atimasas metron, dia tēn oikonomian. Houtō gar pou phēsi kai pros ton thespesion Baptistēn; ; Hoti prepon hēmin esti plērōsai pasan dikaiosynēn. Ei de dē legoito kai ho Theos einai met᾿ autou, pōs hēgnoēsan hoi deinoi sophistai, hoti synestin aei physikōs ho Patēr tǭ Huiǭ, ē autos te hōn en autǭ, kai echōn auton en autǭ? P ou diamemnēntai legontos tou Christou; « Tosouton chronon meth᾽ hymōn eimi, kai ouk egnōkas me, Philippe? Ho heōrakōs eme, heōrake ton Patera. Egō kai ho Patēr hen esmen. Ou pisteueis, hoti egō en tǭ Patri, kai ho Patēr en emoi estin ? Ephē de kai heterōthi, tois hagiois autou mathētais proslalōn; «Erchetai hōra, kai elēlythen, hina skorpisthēte hekastos eis ta idia, kai eme monon aphēte; kai ouk eimi monos, hoti ho Patēr mou met᾿ emou estin. » Ou gar toi, katha nomizousin hoi tōn allotriōn emetōn asynetōs anapimplamenoi, Theos ōn ho Logos, hōs heteros hōn Huios, meth᾽ heterou gegonen Huiou, tou analēphthentos anthrōpou (tomē gar touto, kai diairesis, huiōn dyada parakomizousa), all᾽ ēn ho Theos kai Patēr meta tou Huiou, toutesti meta tou sarkōthentos te kai enanthrōpēsantos tou Theou Logou; achōristos gar ho Patēr tou Huiou. Ei de dē mellei krinein tēn oikoumenēn ho ho Theos •en andri, hǭ hōrisen, ouk ; an oioito tis eu phronōn hoti ton Monogenē phēsi to Gramma to hieron, hōs en andri nooumenǭ katamonas Huiǭ tǭ ek gynaikos, dichasein tēn hyp᾿ ouranon. Ekeino de mallon eusebes hyparchein diabebaioumetha, to chrēnai noein, hoper ephē Christos; « Oude gar ho Patēr krinei oudena, alla pasan tēn krisin dedōke tǭ Huiǭ, hina pantes timōsi ton Huion, kathōs timōsi ton Patera. » Ho gar toi Theos Logos gegonōs anthrōpos, kai telesas en andrasin, ēgoun touto meth᾽ hēmōn onomastheis, ouden ētton estai kritēs, hōs Theos kai Kyrios, kai heis ōn Huios, enontos autǭ kai tote tou Theou kai Patros. Echei gar, hōs ephēn, en heautǭ ton gennēsanta; kai autos de estin en autǭ. Ōsper de estin heis ho Theos kai Patēr, ex hou ta panta, houtō heis Kyrios Iēsous Christos, di' hou ta panta. Pareuthy nousi de ouden ētton epi to akalles, kai to orthōs eirēmenon dia tēs tou makariou Paulou phōnēs. Ho men gar ephē, kai mala orthōs, hoti « Theos ēn en Christǭ, kosmon katallassōn heautǭ. » Hoi de palin pacheian tina tǭ heni Christǭ kai Huiǭ tēn tomēn epipherontes, apodiistōsin eis hapan ton Theon Logon, kai hōs en heterǭ tini nooumenǭ Christǭ katamonas einai phasin auton, hina mē mallon sesarkōmenos, all᾽ enoikēsas anthrōpǭ noētai. ᾿All' ho ge tōn hierōn Grammatōn skopos ouch hōde tauta echein ephiēsin, ō sophoi. Syncheite gar tēn anagnōsin, tēn tōn ennoiōn dynamin eph᾿ ha mē prosēken apokomizontes; kaitoi deon hēmas aichmalōtizein pan noēma eis ) tēn hypakoēn tou Christou, katha gegraptai. hōn gar ho Theos en autǭ, ton kosmon katallassōn en Christǭ. Katallattomenoi gar tǭ Christǭ, tas pros Theon kai Patera poioumetha katallagas, hoti mē heteros par' auton kata ge to en ousią tauton, ho ex autou Theos Logos, adikoumenos ouden, eis ge to einai kata physin Huios, kai ei gegonen anthrōpos; ēn gar touto kai meta sarkos. Hoti de tēn katallagēn eschēkamen en Christǭ, kai autos estin hē eirēnē hēmōn, tis ho mē phanai tolmōn? Autos gar estin hē thyra, kai hē hodos, kai en autǭ katǭkēke pan to plērōma tēs theotētos sōmatikōs. All᾿ orthon moi palin istēsi to ous ho pikros eis theōrias, kai deinos eis sykophantias, kai dē phēsin heteros ho katoikōn, heteros de homoiōs ho en hǭ katoikēsai legetai, pōs ouk anankaion diaireisthai tas hypostaseis, kai hyphestanai legein ana meros hekateran a? Eita hopoi pote loipon to hen prosōpon, eipe moi? Ei hen gar prosōpon tou Christou prospoiountai legein, dyo de hypostaseōn idią te kai ana meros keimenōn, esontai pou pantōs kai prosōpa dys. ᾿All' eisbainousin hōs nomothetai, to autois dokoun, hōs orthōs echon, pantē te kai pantōs kratynontes. Diairountes gar, phasi, tas hypostaseis, henoumen to prosōpon. Kai pōs ouk apithanon touto, kai amathes, kai amēchanon? Theōrią o men gar, hōs ephēn, heteroousion ousan tēn sarka para ton henōthenta autę̄ Logon katidoi tis an. Epeidē de Huion hena kai Christon kai Kyrion hai theopneustoi legousi Graphai, kai tēs pisteōs hē paradosis houtōs echei, kai ouch heterōs, synenenkontes hēmeis eis adiatmēton henōsin epsychōmenę̄ noerōs tę̄ sarki ton eki Theou Patros Logon, hena Christon kai Huion homologoumen hyparchein. Hōs de henos ontos tou Huiou, kai an autou phamen einai prosōpon, hepomenoi pantachou tǭ theiǭ te kai hierǭ kērygmati, kai tois ap᾿ archēs autoptais kai hypēretais genomenois tou Logou. Tous de heteron ti para touto phronein eiōthotas, kai syllogismōn asynetōn heurēmasin, eph᾿ ha mē prosēken, ektetrammenous, apopempsometha hi tēs pros heautous koinōnias, legontes; Poreuesthe tǭ phōti tou pyros hymōn, kai tę̄ phlogi, ē exekausate. » Epeidē de manthanō, tōn asynetōn tinas perinostountas legein, hōs kekratēke para tois kata tēn heǭan hapasi theosebestatois episkopois hē Nestoriou kakodoxia, kai eu echein hypeilēptai par᾿ autois, kai tautę̄ ho mallon epesthai chrē, dein ǭēthēn kakeino mēnysai; hoi gar toi kata tēn heǭan pasan theosebestatoi episkopoi, hama tǭ kyriǭ mou tǭ theosebestatǭ tēs Antiocheōn Ekklēsias episkopǭ Iōannę̄, di᾽ engraphou kai saphous homologias phaneron hapasi katestēsan, hoti tas men Nestoriou bebēlous kainophōnias Ē katakrinousi te kai anathematizousi meth' hēmōn, kai oudenos ēxiōsan autas pōpote logou, alla tois euangelikois kai apostolikois hepontai dogmasi, kai tēn tōn Paterōn homologian kat᾿ oudena lypousi tropon. Ōmologēsan gar kai autoi meth' hēmōn, hoti kai Theotokos estin hē hagia Parthenos, kai ou prosethesan, hoti Christotokos estin, ē anthrōpotokos, katha phasin hoi Nestoriou ta dystēna kai apoptysta doxaria therapeuontes. ᾿Alla gar kai ephasan enargōs, hena einai Christon, kai Huion, kai Kyrion ton ek Theou men Patros pro pantos aiōnos aporrhētōs gennēthenta Theon Logon, en hysterois de kairois ton auton, kai ek gynaikos kata sarka; hōste ton auton einai Theon te homou kai anthrōpon, teleion en theotēti, kai teleion en anthrōpotēti ton auton. Kai an autou to prosōpon einai pisteuousi, kat᾿ oudena diairountes tropon eis dyo huious, ē Christous, ē kyrious. Ean toinyn katapseudomenoi tines legōsin hetera tina para tauta phronein autous, mē pisteuesthōsan; all᾿ hōs apateōnes kai pseustai kata ton autōn patera ton diabolon apopempesthōsan, hina mē tarattōsi tous ethelontas orthopodein. Ean de kai epistolas heautois syntithentes tines peripherōsin hi hōs ek prose ōpou grapheisas andrōn epiphanesterōn, ouk opheilousi tharseisthai. Hoi gar hapax engraphōs homolo - gēsantes tēn pistin, pōs etera graphein dynantai, kathaper ek metanoias eis to mēketi boulesthai phrogein orthōs parenēnegmenoi? Proseipe tēn syn soi adelphotēta; se hē syn hēmin en Kyriǭ prosagoreuei. Errōsthai se en Kyriǭ euchomai.
By the same, to bishop Valerian, against those who hold the views of Nestorius.
The sobriety of your Holiness is enough, as I believe, or rather as the truth is by its nature, to set exactness very vigorously against the idle tales of some. For they talk frigid nonsense like old women, stirring everything up and down, and pretending to inquire subtly into the mystery of the incarnation of the Only-begotten and Lord, yet without understanding it; they turn aside, and that easily, to what is not lawful, and think perversely. The most grievous thing in all this is this: they pretend to wish to think rightly, and, fitting on the appearance of leaning that way like a mask, they pour the poison of Nestorius's impiety into the souls of the simpler. They are somewhat like those who heal human bodies, that is, physicians, who mix sweet honey with unpleasant remedies, stealing away by the quality of what is pleasant the effect of what naturally grieves the senses. But we are not ignorant of their designs, having the mind of Christ, according to the all-wise Paul, who spoke most wisely.
If someone were saying that the only-begotten God the Word, ineffably begotten of God the Father, the maker of the ages themselves, had the beginning of his existence from the holy Virgin, it would have seemed to them not beside the point to say: “If the Word of God is spirit by nature, how could he have been born of flesh, when the Lord says, ‘What is born of the flesh is flesh’?” But since the account of the mystery of Christ goes along another path, that is, a way that is straight and without error and has nothing twisted in it, why do they babble in vain, “understanding neither what they say nor the things about which they make assertions”? For we say that the only-begotten Word of God, being spirit as God, according to the Scriptures, was made flesh and became man for the salvation of men: not changing himself into a body out of his own nature, nor departing from being what he was, nor undergoing change or alteration, but taking from the holy Virgin the undefiled body animated with an intelligent soul, showing it to be his own by a union incomprehensible, unconfused, and wholly inexpressible, so that it is understood to be not someone else's but his own. So the Only-begotten came into the world as firstborn, and he who is not ranked with creation, inasmuch as he is understood to be God, came to be among many brothers. When, then, he is said to have been born, and of a woman, “according to the flesh” is necessarily added, so that he may not be thought to have received the beginning of his existence from the holy Virgin. For God the Word, co-eternal and always subsisting together with his own Father, existed before every age; but when, by the Father's good pleasure, he willed to take the form of a servant, then he is said also to have undergone, with us, the birth from a woman according to the flesh. So, as all agree, what is from flesh is flesh, and what is from God is God; but Christ is both in the same, being one Son and Lord with his own flesh, which is not soulless, as I said, but animated with an intelligent soul.
Let them not, then, cut the one Son apart for us, setting the Word apart and specially making the man from the woman another Son, separately, as they say. But let them consider that God the Word was not rather joined to a man, but is said to have become man himself, taking hold of the seed of Abraham, according to the Scriptures, and made like his brothers in every respect, sin alone excepted. And the complete likeness would rightly include, before all else, birth from a woman; which in our case is understood humanly and as befits us, but in the case of the Only-begotten as something beyond this; for it was God who was being made flesh. For this reason the holy Virgin too is called Mother of God. And if they say that God and man, coming together in the same, made up one Christ, the hypostasis of each being kept unconfused but divided in thought, one can see that they think or say nothing exact on this. For God and man did not, as they say, come together and make up one Christ; but, as I said, the Word, being already God, shared in blood and flesh as we do, so that he might be understood as God made man, having taken our flesh and made it his own; so that, just as the man we know, composed of soul and body, is one, so he too may be confessed to be one, both Son and Lord. For one nature and hypostasis of man is confessed, even though it is understood to be from different and heterogeneous realities. The body, as all agree, is of another nature than the soul, yet it is the soul's own and helps to complete the hypostasis of the one man. In mind and contemplation the difference of the things named is not unclear; but the coming together, or concurrence, being indivisible, makes up one living being, the man. So the only-begotten Word of God did not come forth as man by assuming a man, but, though he has the ineffable birth from God the Father, having fashioned for himself a temple through the holy and consubstantial Spirit, he became man. Therefore he is also understood as one, even though, in the contemplation that goes by reason, his body was of another nature than he. And let it be confessed everywhere that it was not soulless but animated with an intelligent soul.
I have learned that some have come to such madness as not to be ashamed to say that God the Word, dwelling in a son born of the Virgin, deified him. But this, my good friends, I would say to them, is not what it means for the Word of God to be made flesh and become man; that would rather be dwelling in a man, as indeed in one of the holy prophets. But the account of our mystery, as has been shown a little above, means that the very Word begotten of God the Father became flesh according to the Scriptures: not as undergoing a natural transformation, change, or alteration, I mean into flesh, but because he made his own flesh animated with an intelligent soul and himself came forth as man; he was not joined to a man, nor did he dwell in one, as they say. And to say that the one who had the indwelling was deified, as they insist (for this is wholly rejected by us), how is it not proof of utter stupefaction? It fights against the aim of divine Scripture. For the divine Paul says that the Word of God, being in the form and equality of the Father in every respect, did not count equality with God a thing to be grasped, but rather emptied himself, took the form of a servant, came to be in the likeness of men as a man, and humbled himself. But they, turning the nature of things to the very opposite and unholily adulterating the force of the truth, say that a man was made God. Then who is the one who emptied himself, my good friends, and how was he humbled? Taking what kind of form of a servant, tell me? For their account, it seems, brings us a man raised up from our lowliness, going up from our emptiness to the fullness of Godhead, and transferred from the form of a servant to that of a master. How, then, they say the Only-begotten was emptied, or how he underwent our lowliness, I cannot understand; unless they say he was emptied because he honoured the man with his own glory. And if in honouring he is wronged, and in glorifying he is emptied, would not someone say it is better for him to give neither honour nor glory to anyone? For he would have remained in his own supremacy, neither honouring nor glorifying the man who, as they say, was made his own. Will not what they have resolved to think and dare to say appear to everyone worthy of laughter and full of the utmost folly? But the account of the truth would never suspect anything to have been emptied that was not full in its own nature; nor would anything be understood to have been humbled that was not certainly on high and placed supremely, and then came down to what it was not. And the one who took the form of a servant it will certainly know as having, before it, freedom by nature; and the one who became man it does not know as having been this before he became it.
Since, then, the holy and divinely inspired Scripture names emptying, the form of a servant, and humanity, and says that the one who willingly underwent these things is the Word from God the Father, why do they turn the skill of so admirable a dispensation to the opposite, saying that a man was made God, so that Christians would no longer differ from those who have worshipped the creature rather than the creator? Or perhaps they will grant that the holy angels too have gone astray with us, whom the sacred writing says were commanded to worship the firstborn when he was brought into the world. And how could we fit the name “firstborn” to the Only-begotten, if he had not become man? For if the words “among many brothers” are true, he is rightly understood to be firstborn when he came down to brotherhood, clearly brotherhood with us, when he became man like us, made like us in every respect, sin alone excepted. For piety it suffices us to reckon and understand that the flesh, having become the flesh of God who gives life to all things, has his life-giving power and activity, and is rich in ineffable and unapproachable glory.
It is no surprise that those who have resolved to think so should bring other slanders too against the sacred doctrines, taking away from the person of the Only-begotten the drunken insults he endured from the Jews, and, besides these, his death according to the flesh, and assigning them as to another son by himself, the one from the woman. For they think fit, I know not how, to leap down by a road that is not straight toward piety into the pit of Hades, to the bottom of Hades, as it is written. The divine is, as all agree, impassible and wholly untouchable; for it is not bodily, but beyond all creation, visible and intelligible, in an incorporeal, undefiled, intangible, and incomprehensible nature. But since the only-begotten Word of God, having taken a body from the holy Virgin, Mother of God, and having made it his own, as I have already said very often, offered himself for us as a fragrant odour to God the Father, as a spotless victim, for this reason he is also said by us to have undergone what befell his flesh. For to the one whose own the body is, all that belongs to it may rightly be ascribed, sin alone excepted. So since God the Word had become man, he remained impassible divinely, but, necessarily making his own what belongs to his own flesh, he is said to have suffered the things of the flesh, though he had no experience of suffering inasmuch as he is understood to be God. An appearance of piety, then, carries them away from the truth, since they do not understand that impassibility is preserved for him inasmuch as he exists and is God, while suffering for us according to the flesh is also ascribed to him, inasmuch as, being God by nature, he became flesh, that is, a perfect man. For who was it that said to the Father and God in heaven, “Sacrifice and offering you did not desire, but a body you prepared for me; in burnt offerings and sin offerings you took no pleasure; then I said, Behold, I have come to do your will, O God”? For the one who as God was outside a body says that the body was prepared for himself, so that, offering it for us, he might heal us all by his own bruise, in the prophet's words. And how did one die for all, the one worth as much as all, if the suffering is understood to be simply that of some man? But if he suffered humanly, as making his own the sufferings of his own flesh, then indeed we say, and very rightly, that the death of one according to the flesh is understood to be worth the life of all: not as of one who is one of us, even though he became like us, but because, being God by nature, he was made flesh and became man, according to the fathers' confession.
If some take away from the Only-begotten the suffering according to the flesh as unbecoming, unfitting, and unlike him, let them likewise take from him the birth according to the flesh from the holy Virgin. For if it is among things unlike him to be said to have suffered in the flesh, how is not the first thing before this, that is, the birth according to the flesh, or, in a word, the manner of the incarnation? Then the mystery of the Christians is gone, and the hope of salvation has been made vain. “But how,” it says, “could the one who cannot suffer suffer?” The Word from God is, as all agree, impassible in his own nature, as I said; yet he is said to have suffered in his own flesh, according to the Scriptures; for he himself was in the suffering body. And Peter will assure you, writing of him, “who bore our sins in his body on the tree.” So the Word is impassible, inasmuch as he is understood to be God by nature; yet the sufferings of his flesh are understood to be his by the appropriation that belongs to the dispensation. Otherwise in what way did the firstborn of all creation, through whom came to be principalities and powers, thrones and dominions, in whom all things hold together, become the firstborn from the dead and the firstfruits of those who have fallen asleep, unless the Word, being God, made his own a body able by nature to suffer? Just as he was born of a woman according to the flesh, making his own humanly our birth, though he has his own birth from the Father, so too he is said to have suffered in the flesh as we do and humanly, though it belongs to him by nature to be impassible, inasmuch as he is understood to be God. For so he is understood as Christ; so too he sits beside the Father, not as a man honoured by the indwelling of God the Word, but as truly Son, even when he became man. For the dignity of the supremacy that is in him essentially has been preserved, even though he appeared by the dispensation in the form of a servant. So, as it is said, even though he shared our nature inasmuch as he is man, yet with this he was also above all creation as God.
I have learned that someone, explaining the reason for the ascent into heaven, said that he went up to a safe and inviolable place and was counted worthy to sit with the Father; “where,” he says, “the enemy of our nature cannot come near and plot against him again.” Tell me, then, did heaven become a fortress for him, and was his departure from us a flight rather than an assumption, the one in which we glory? He was afraid, it seems, that the evil one might fix a second trap for him; and if he had not gone up, he would have been plotted against, so it seems, even after the resurrection. Who will not keep far away from such vomit? Who will not rise and leave such shameful tales of marvels, bidding farewell to those who dare to think or say such things? Away with so foul and grovelling a notion! Nothing, I think, is more like an old wife's tale or more ignorant than this. Their thoughts have come to such vulgarity that nothing could be more shameful. For Christ, having completed the dispensation for us, trampled on Satan, shaken all his power, and undone the might of death itself, renewed for us a new and living way, “going up into heaven and appearing on our behalf before the face of God the Father,” as it is written. He sits beside him with the flesh, not as a man understood specially and another Son besides his Word, nor as having him as an indweller, but as being truly one and only Son, even when he became man. He sits beside him, then, as God with God, Lord with Lord, and Son with the true Father, being this by nature, even if he is understood to be with flesh. It would perhaps not be difficult to show the pit of that man's ignorance in still longer words; but to answer such frigid things at greater length is perhaps to share in the ignorance of those who have talked such nonsense.
I think it necessary to add to what has been said the things by which they think they can dismay the congregation of the Lord, as it is written, and shoot in the dark at the upright in heart, that is, those who have chosen to live in simplicity of mind and, having received the tradition of the faith into their minds as a deposit, keep it holy and uncorrupted; gathering the pretexts for their slander from the sacred writings. For those who are clever at deceit, and lead the more ignorant away from the hunt for the truth by tangled inventions of thought, imitating the wickedness of the other heretics, ignorantly put forward what those men too are accustomed to, not understanding what is written: “Woe to those who give their neighbour a muddy drink to overturn him.” For the defenders of Arius's impiety say that the only-begotten Word of God is of another substance, set him in second place to his begetter, insist that he is created and has come to be, and rank with creation the one through whom are all things and in whom are all things. Then, prying into the mystery of the Only-begotten's dispensation with the flesh, they most maliciously corrupt the force of the truth, and, being sick themselves with the charges brought against the opinion of Apollinarius, they maintain that the Word of God took flesh, but by no means flesh animated with an intelligent soul, and that he himself is in the body in place of mind and soul. They are caught doing this, as I said, most craftily. For in order that we may not think the Lord's human sayings were spoken by the dispensation and in the measure that befits humanity, since he became man, they steal away the intelligent soul that dwells in the flesh. So they lower him and say that he is essentially less than the Father, unholily collecting arguments against him.
But see, now too the zealots of their ignorance fasten bitterly on those who do not accept the empty talk of Nestorius, and besiege the right and blameless faith, gathering heaps of idle notions. For they say that the divine Paul said of Christ, the Saviour of us all, “He emptied himself, taking the form of a servant, coming to be in the likeness of man, and being found in fashion as a man, he humbled himself, becoming obedient unto death, even the death of the cross. Therefore God also highly exalted him and granted him the name that is above every name.” And elsewhere too he says, “God was in Christ, reconciling the world to himself,” and again, “in whom all the fullness of the Godhead dwelt bodily.” They also fit in the words of Peter, who says at one time, “Jesus of Nazareth, how God anointed him with the Holy Spirit and with power; who went about doing good and healing all who were oppressed by the devil, for God was with him”; and again, “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day of judgement on which he will judge the world in righteousness by a man whom he has appointed, giving assurance to all by raising him from the dead.” Setting out these passages, and those spoken in another way in a manner befitting man, they at once ask, kindling bitter words from wicked thoughts: “To whom did God the Father give the name that is above every name? To his own Word? And how is the thing not wholly implausible?” they say. “For he was always God, naturally begotten of him. And this name would rightly be understood to be above every name; for what is beyond God by nature? And whom did he anoint with the Holy Spirit, or with whom was God?” Adding other things to these, they stir things up greatly and fill the minds of the simpler with turmoil. But distinguishing everywhere (for they are unspiritual, not having the Spirit) and separating the one Christ, and Son, and Lord into two sons, they will be caught by their own undertakings. For they pretend to confess one Christ and Son and say that his person is one; but dividing again into two hypostases separated and going apart from each other, they sweep away the whole account of the mystery. For they say that the one from the woman, that is, the form of the servant, by himself and alone received the name above every name, and underwent the anointing of the Holy Spirit, and had God, that is, the Word from God the Father, always with him; and they plainly belch out words reeking of the utmost folly. For being evil they cannot speak good things, in the Saviour's words.
He was, as all agree, and is always God and Lord, he who has the hidden and ineffable birth from God the Father; but since he was born of a woman according to the flesh, marvellously and beyond us, at the coming of the Holy Spirit and the overshadowing of the power of God, and underwent a birth like ours (for so he is said to have emptied himself, humbled himself, and become obedient unto death and the cross), for this reason he is very fittingly said to have received the name that is above every name, and every knee bows to him, of things in heaven, on earth, and under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. For rational nature was not ignorant that the one who became man was God. For even though he came to be in our condition and shared in blood and flesh as we do, yet he did not depart from being God, nor did he cast off being what he was; he remained worthy of worship to the glory of God the Father. For it is his glory to have his own Son reigning with him and worshipped with him, even though he became man by the dispensation in order to save the world under heaven. So when he was believed by the holy angels and by us on earth, even with the flesh, to be God by nature and truly, then he is understood to have received the name above every name: not gaining the thing by way of addition himself (for what he was, is, and always will be, how could he receive as not having it?), but rather because God the Father shone on the minds of all and did not allow them to be ignorant that the Word made flesh is God by nature. “For no one,” he says, “can come to me unless the Father who sent me draws him.”
The anointing too took place for him in respect of what is human. For being holy by nature, as indeed the Father is, the only-begotten Son begotten of him is said to have been anointed like us, that is, sanctified by the Father, inasmuch as he appeared as man. The all-wise Paul writes of him and of us, “For he who sanctifies and those who are sanctified are all of one; for which reason he is not ashamed to call them brothers, saying, I will declare your name to my brothers.” So the Only-begotten, being holy by nature and sanctifying creation, when he was called our brother, is then also said to have been anointed humanly with us, not despising, because of the dispensation, the measure that befits and suits humanity. For so he says somewhere to the divine Baptist, “It is fitting for us to fulfil all righteousness.” And if God is said to have been with him, how did these clever sophists not know that the Father is always naturally with the Son, being himself in him and having him in himself? Do they not remember Christ saying, “Have I been with you so long, and you do not know me, Philip? Whoever has seen me has seen the Father. I and the Father are one. Do you not believe that I am in the Father and the Father is in me?” And elsewhere, speaking to his holy disciples: “The hour is coming, and has come, when you will be scattered each to his own and will leave me alone; yet I am not alone, for my Father is with me.” For it is not, as those think who senselessly fill themselves with other men's vomit, that the Word, being God, as one Son, came to be with another Son, the man assumed (for this is a cutting and division that brings in a pair of sons); but God the Father was with the Son, that is, with God the Word made flesh and become man; for the Father is inseparable from the Son.
And if God will judge the world by a man whom he has appointed, no one of sound mind would think that the sacred writing means that the Only-begotten will divide the world under heaven in judgement as in a man understood by himself, a Son from the woman. Rather, we affirm that it is pious to understand what Christ said: “For the Father judges no one, but has given all judgement to the Son, so that all may honour the Son as they honour the Father.” For God the Word, having become man and being ranked among men, that is, being named this with us, will be judge no less as God and Lord and as being one Son, God the Father being in him then too. For, as I said, he has his begetter in himself, and he himself is in him. And as there is one God the Father, from whom are all things, so there is one Lord Jesus Christ, through whom are all things.
They no less twist to an ugly sense what was rightly said by the voice of the blessed Paul. He said, and very rightly, “God was in Christ, reconciling the world to himself.” But they, again bringing a coarse cut upon the one Christ and Son, separate God the Word entirely and say that he is by himself in another Christ, so that he may be understood not to have been made flesh but to have dwelt in a man. But the aim of the sacred writings does not allow things to be so, you wise men. You confuse the reading, carrying the force of the thoughts off to what is not fitting, though we ought to take every thought captive to the obedience of Christ, as it is written. For God was in him, reconciling the world in Christ. For when we are reconciled to Christ, we make our reconciliation with God the Father, because the Word who is God from him is not other than he as regards identity of substance; and he is in no way wronged as regards being Son by nature even if he became man; for he was this even with the flesh. Who does not dare to say that we have received reconciliation in Christ and that he is our peace? For he is the door and the way, and in him all the fullness of the Godhead has dwelt bodily.
But the one who is bitter in speculation and clever at slander pricks up my ear again and says: “If the one who dwells is one and the one in whom he is said to dwell is another, how is it not necessary to divide the hypostases and say that each subsists separately?” Then where, tell me, is the one person any longer? For if they pretend to speak of one person of Christ, while two hypostases lie separately and apart, there will surely be two persons as well. But they come in like lawgivers, enforcing in every way what seems right to them as correct. “Dividing the hypostases,” they say, “we unite the person.” And how is this not implausible, ignorant, and impossible? In contemplation, as I said, one might see the flesh as of another substance than the Word united to it. But since the divinely inspired Scriptures say one Son and Christ and Lord, and the tradition of the faith holds so and not otherwise, we, bringing together into an indivisible union the Word from God the Father with the flesh animated with an intelligent soul, confess that there is one Christ and Son. And since the Son is one, we also say that his person is one, following everywhere the divine and sacred proclamation and those who from the beginning were eyewitnesses and ministers of the Word. Those who are accustomed to think anything else besides this, and have been turned aside to what is not fitting by the inventions of senseless syllogisms, we shall send away from communion with us, saying, “Walk in the light of your fire and in the flame you have kindled.”
Since I learn that some senseless people are going about saying that the false doctrine of Nestorius has prevailed among all the most God-fearing bishops of the East and is regarded by them as sound, and that one should therefore follow it, I thought I should make this known too. The most God-fearing bishops of all the East, together with my lord the most God-fearing bishop of the church of Antioch, John, have made it plain to all by a written and clear confession that they condemn and anathematize with us the profane novelties of speech of Nestorius, have never thought them worthy of any account, but follow the evangelical and apostolic doctrines and in no way grieve the confession of the fathers. For they too confessed with us that the holy Virgin is Mother of God, and did not add that she is mother of Christ or mother of a man, as those say who serve the wretched and abominable little opinions of Nestorius. Rather, they said plainly that Christ and Son and Lord is one, God the Word begotten ineffably of God the Father before every age, and in later times the same one also of a woman according to the flesh; so that the same is God and man at once, perfect in Godhead and the same perfect in manhood. And they believe that his person is one, in no way dividing him into two sons or Christs or lords. If, then, some say falsely that they think otherwise than this, let them not be believed, but let them be sent away as deceivers and liars after their father the devil, so that they may not trouble those who wish to walk straight. And if some compose letters for themselves and carry them about as written in the name of more prominent men, they ought not to be trusted. For how could those who have once confessed the faith in writing write otherwise, as though carried away by a change of mind into no longer wishing to think rightly? Greet the brotherhood with you. The brotherhood with us greets you in the Lord. I pray for your health in the Lord.
Chapter 53
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Κυρίλλου ἐκ τῆς πρὸς Ἰούστον ἐπίσκοπον Ῥώμης ἐπιστολῆς Ἐγὼ γὰρ οὔτε ἐλέγχομαι πεφρονηκὼς ἕτερόν τι πώποτε παρὰ τὸ δοκοῦν τῇ ἀληθείᾳ, οὔτε παθητὴν εἴρηκά ποτε τὴν θείαν τοῦ Λόγου φύσιν. Καὶ μετὰ βραχύ· Οἶδα δὲ καὶ ἀπαθῆ τὴν τοῦ Θεοῦ φύσιν καὶ ἅτρεπτον καὶ ἀναλλοίωτον, κὰν τῇ τῆς ἀνθρωπότητος φύσει, καὶ ἕνα ἐν ἀμφοῖν καὶ ἐξ ἀμφοῖν τὸν Χριστόν.
Kyrillou ek tēs pros Iouston episkopon Rhōmēs epistolēs Egō gar oute elenchomai pephronēkōs heteron ti pōpote para to dokoun tę̄ alētheią, oute pathētēn eirēka pote tēn theian tou Logou physin. Kai meta brachy; Oida de kai apathē tēn tou Theou physin kai hatrepton kai analloiōton, kan tę̄ tēs anthrōpotētos physei, kai hena en amphoin kai ex amphoin ton Christon.
From the letter of Cyril to Xystus, bishop of Rome.
For I am neither convicted of having ever thought anything other than what seems right to the truth, nor have I ever said that the divine nature of the Word is passible. And a little later: I know that the nature of God is impassible, unchangeable, and unalterable, even in the nature of the manhood; and that Christ is one in both and from both.
Chapter 54
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Τὴν μὲν παρὰ τῆς σῆς εὐλαβείας ἐπιστολὴν ἀνα έγνων· εὑρὼν δὲ λελυπημένην, ὡς ἂν τῆς εἰρήνης ρ τῶν Ἐκκλησιῶν συντεθείσης οὐ κατὰ λόγον, έτεκμηπαρὰ τῶν καθῃρημένων, Ἑλλαδίου τέ φημι καὶ Εὐθης ράμην μὲν, ὅτι ἐξ ἀγάπης κεκίνηται τὸ σὸν ἐπιεικὲς, οὐ μὴν ἔοικεν ἀκριβῶς εἰδέναι τὰ δόξαντα. Περιφέ ρουσι μὲν γὰρ, ὡς μανθάνω, τινὲς ἐπιστολὰς ὡς πρὸς μὲ γραφείσας παρὰ τοῦ εὐλαβεστάτου καὶ θεοσεβεστάτου ἐπισκόπου Ἰωάννου· εἰκὸς δὲ αὐτὰς ἢ πεπλασμένας εἶναι, ἢ καὶ προσθήκας ἔχειν, τὰς τοῖς φρονοῦσι τὰ Νεστορίου καθ' ἡδονήν. Ἐγὼ γὰρ, κατὰ τὸ δόξαν τῇ ἁγίᾳ συνόδῳ ἐν τῇ Ἐφεσίων μητροπόλει, οὐ πρότερον αὐτῷ τὴν κοινωνίαν ἀποδέδωκα, εἰ μὴ ἀνεθεμάτισεν ἐγγράφως τὰ Νεστορίου δόγματα, καὶ ὡμολόγησεν ἔχειν αὐτὸν καθῃρημένον, καὶ συνέθετο τῇ χειροτονείᾳ τοῦ εὐλαβεστάτου καὶ θεοσεβεστάτου ἐπισκόπου Μαξιμιανοῦ. Κεκμηκότος δὲ μυρία τοῦ θεοσεβεστάτου ἐπισκόπου τῆς Ἐμεσηνῶν Παύλου ρίου καὶ Δωροθέου καὶ Ἡμερίου, καὶ παρακαλοῦντος μετὰ τῆς εἰρήνης τῶν Ἐκκλησιῶν, καὶ τὴν κατ᾿ αὐτοὺς ὑπόθεσιν τύπον σχεῖν, ἔφην ἀποκρίτως, ὅτι οὐδένα τῶν καθῃρημένων ἐγὼ ποιοῦμαι λόγον, ἀλλ᾽ ἐν τούτῳ δεῖ μένειν αὐτοὺς τῷ σχήματι, ἐν ᾧ καὶ σύνεισι. Συγκεχώρηκα δὲ τὴν εἰς ἐμὲ γενομένην παρ' αὐτῶν ὕβριν. Οὐ γὰρ ἦν ἀκόλουθον, ταύτης ἕνεκα καὶ μόνης τῆς αἰτίας εἰς διχόνοιαν τέμνεσθαι τὰς Ἐκκλησίας, τοῦ ἀναγκαιοτέρου πρὸς πέρας ἀγομέν νου φημὶ δὴ, τοῦ ἀναθεματισθῆναι τὰ Νεστορίου, καὶ ὁμολογηθῆναι τὴν καθαίρεσιν αὐτοῦ τοὺς οὐκ ἀνασχομένους πάλαι τοῦτο ποιῆσαι, Ωμολόγησαν δὲ ἐγγράφως, ὅτι Θεοτόκος ἐστὶν ἡ ἁγία Παρθένος, καὶ ὅτι αὐτὸς ὁ πρὸ παντὸς αἰῶνος γεννηθεὶς ἐκ τοῦ Πατρὸς Υἱὸς μονογενὴς, ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς ἐγεννήθη κατὰ σάρκα ἐκ γυναικός· καὶ ὅτι ἓν τοῦ Υἱοῦ τὸ πρόσωπον, καὶ ὅτι τὰς ἀποστολικὰς καὶ εὐαγγελικὰς φωνὰς ἐφαρμόζουσιν οἱ θεολόγοι · τὰς μὲν τῇ θεότητι αὐτοῦ, τὰς δὲ τῇ ἀνθρωπότητι πάλιν αὐτοῦ. Νεστόριος μὲν γὰρ διαιρῶν εἰς δύο τὸν ἕνα Υἱὸν καὶ Χριστὸν καὶ Κύριον, ἄνθρωπον ἰδικῶς ἐτίθη καὶ καταμόνας Υἱὸν, καὶ τὸν ἐκ Θεοῦ Λόγον, ἰδικῶς, καὶ καταμόνας ἕτερον υἱόν. Καὶ ἔφασκεν, ὅτι αἱ μὲν τῶν φωνῶν τοῦ ἀνθρώπου εἰσίν· αἱ δὲ, τοῦ Θεοῦ Λόγου. Ἡ δὲ ὀρθῶς περὶ Χριστοῦ γνῶσις, οὐχ οὕτως ἔχει. Ἕνα γὰρ ἴσμεν Υἱὸν καὶ Χριστὸν καὶ Κύριον, τὸν αὐτὸν Θεὸν καὶ ἄνθρωπον· καὶ αὐτοῦ φαμεν εἶναι καὶ τὴν θεότητα, αὐτοῦ δὲ ὁμοίως καὶ τὴν ἀνθρωπότητα. Λαλεῖ γὰρ ποτὲ μὲν ὡς Θεὸς θεοπρεπῶς, ποτὲ δὲ ὁ αὐτὸς ὡς ἄνθρωπος ἀνθρωποπρεπῶς. Ὁμολογησάντων τοίνυν ταῦτα ἐκείνων, πῶς οὐ περιττὸν ἦν ἔτι φιλονεικεῖν, τοὺς μὴ θέλοντας κρατῆσαι σχίσμα καὶ εἰς αἴρεσιν ἀποκλίναι τὰς κατὰ τὴν ἀνατολὴν Ἐκκλησίας; Γένοιτο δὲ καὶ τοὺς ἄλλους ἅπαντας οὕτω διατεθῆναι. Ἑλλάδιος γὰρ ὁ ἐν τῇ Ταρσὼ καὶ ἕτεροί τινες εἰ καὶ μὴ φρονοῦσιν ὀρθῶς, οὐδὲν τοῦτο πρὸς τοὺς ὀρθὰ φρονεῖν ἡρομένους ⅰ. Οἰχέσθωσαν γὰρ εἰ βούλονται, δύο καὶ τρεῖς, τῶν ἁπανταχοῦ Ἐκκλησιῶν μίαν καὶ τὴν αὐτὴν ἐχουσῶν πίστιν. Μὴ ἀγνοείτω δὲ μηδὲ τοῦτο ἡ σὴ θεοσέβεια. Ἐλθὼν γὰρ εἰς τὴν ᾿Αλεξάν δρειαν ὁ μνημονευθεὶς ἐπίσκοπος Παῦλος τῆς Ἐμεσηνῶν, ἔφασκεν ὅτι κατεψεύσαντό τινες τῆς σῆς εὐλαβείας, ὡς παθητὴν λεγούσης τὴν τῆς θεότητος φύσιν, καὶ ὅτι ἐξ οὐρανοῦ κατήνεγκε τὴν ἑαυτοῦ σάρκα ὁ Λόγος, καὶ ὅτι μετ᾿ αὐτὸ ὑπέμεινεν εἰς τὴν τῆς σαρκὸς φύσιν. Ἔδει τοίνυν τὰς τῶν ψευδηγόρων ἀπάτας γενέσθαι φανερὰς τοῖς ἐπιεικεστέροις, ἵνα μὴ ταῦτα θρυλλούντων ἐκείνων σκανδαλίζωνται. Διὰ τοῦτο γράφων πρὸς τὸν θεοσεβέστατον τῆς ᾿Αντιοχέων ἐπίσκοπον Ἰωάννην, ἐγέλασα τὰς ἐκείνων διαβολάς. Οὔτε γὰρ ἐκ μεταβολῆς πρὸς τὸ οὕτω φρονεῖν ἀφῖγμαι', οὔτε δὲ ἐν τόμῳ ἢ ἐπιστολῇ, οὔτε ἐν βίβλῳ εὑρίσκομαι τι τοιοῦτο πώποτε είρηκώς. Τὸ δὲ τῆς συνουσιώσεως ὄνομα, οὐδὲ ὅ τί ποτέ ἐστιν ἴσμεν ὅλως. Εἰκὸς δὲ τοὺς τοιαῦτα γράφοντας ἐκεῖ, ἀπολογουμένους περὶ τῆς προπετείας τῆς ἐν τῇ Ἐφέσῳ καθ' ἡμῶν γενομένης, εὑρεσιλογεῖν τοιαῦτά τινα, ἵνα μὴ δοκοῖεν κεκινῆσθαι μάτην. Ἐλέγχει γὰρ αὐτοὺς τὸ συνειδός. ᾿Απολογείσθω τοίνυν ἡ σὴ εὐλάβεια τοῖς ἔτερα ἀνθ᾽ ἑτέρων ἐκεῖσε λαλοῦσι· πάντα γὰρ γέγονεν ἀσφαλῶς. Ὁ δὲ ἀγαπητὸς Κάσιος ὁ διάκονος εἷς ἐστι τῶν ἀπελθόντων ἐν ᾿Αντιοχείᾳ, καὶ εἰπεῖν δύναται ὅσας ἡμέρας ἐκεῖ πεποίηκεν, οὐκ ἀποδιδοὺς αὐτῷ τὰ τῆς κοινωνίας γράμματα, εἰ μὴ πρότερον ἐχειρογράφησε περὶ πάντων τούτων.
Tēn men para tēs sēs eulabeias epistolēn ana egnōn; heurōn de lelypēmenēn, hōs an tēs eirēnēs r tōn Ekklēsiōn syntetheisēs ou kata logon, etekmēpara tōn kathę̄rēmenōn, Helladiou te phēmi kai Euthēs ramēn men, hoti ex agapēs kekinētai to son epieikes, ou mēn eoiken akribōs eidenai ta doxanta. Periphe rousi men gar, hōs manthanō, tines epistolas hōs pros me grapheisas para tou eulabestatou kai theosebestatou episkopou Iōannou; eikos de autas ē peplasmenas einai, ē kai prosthēkas echein, tas tois phronousi ta Nestoriou kath' hēdonēn. Egō gar, kata to doxan tę̄ hagią synodǭ en tę̄ Ephesiōn mētropolei, ou proteron autǭ tēn koinōnian apodedōka, ei mē anethematisen engraphōs ta Nestoriou dogmata, kai hōmologēsen echein auton kathę̄rēmenon, kai synetheto tę̄ cheirotoneią tou eulabestatou kai theosebestatou episkopou Maximianou. Kekmēkotos de myria tou theosebestatou episkopou tēs Emesēnōn Paulou riou kai Dōrotheou kai Hēmeriou, kai parakalountos meta tēs eirēnēs tōn Ekklēsiōn, kai tēn kat᾿ autous hypothesin typon schein, ephēn apokritōs, hoti oudena tōn kathę̄rēmenōn egō poioumai logon, all᾽ en toutǭ dei menein autous tǭ schēmati, en hǭ kai syneisi. Synkechōrēka de tēn eis eme genomenēn par' autōn hybrin. Ou gar ēn akolouthon, tautēs heneka kai monēs tēs aitias eis dichonoian temnesthai tas Ekklēsias, tou anankaioterou pros peras agomen nou phēmi dē, tou anathematisthēnai ta Nestoriou, kai homologēthēnai tēn kathairesin autou tous ouk anaschomenous palai touto poiēsai, Ōmologēsan de engraphōs, hoti Theotokos estin hē hagia Parthenos, kai hoti autos ho pro pantos aiōnos gennētheis ek tou Patros Huios monogenēs, en eschatois tou aiōnos kairois egennēthē kata sarka ek gynaikos; kai hoti hen tou Huiou to prosōpon, kai hoti tas apostolikas kai euangelikas phōnas epharmozousin hoi theologoi ; tas men tę̄ theotēti autou, tas de tę̄ anthrōpotēti palin autou. Nestorios men gar diairōn eis dyo ton hena Huion kai Christon kai Kyrion, anthrōpon idikōs etithē kai katamonas Huion, kai ton ek Theou Logon, idikōs, kai katamonas heteron huion. Kai ephasken, hoti hai men tōn phōnōn tou anthrōpou eisin; hai de, tou Theou Logou. Hē de orthōs peri Christou gnōsis, ouch houtōs echei. Hena gar ismen Huion kai Christon kai Kyrion, ton auton Theon kai anthrōpon; kai autou phamen einai kai tēn theotēta, autou de homoiōs kai tēn anthrōpotēta. Lalei gar pote men hōs Theos theoprepōs, pote de ho autos hōs anthrōpos anthrōpoprepōs. Homologēsantōn toinyn tauta ekeinōn, pōs ou peritton ēn eti philoneikein, tous mē thelontas kratēsai schisma kai eis airesin apoklinai tas kata tēn anatolēn Ekklēsias? Genoito de kai tous allous hapantas houtō diatethēnai. Helladios gar ho en tę̄ Tarsō kai heteroi tines ei kai mē phronousin orthōs, ouden touto pros tous ortha phronein hēromenous ⅰ. Oichesthōsan gar ei boulontai, dyo kai treis, tōn hapantachou Ekklēsiōn mian kai tēn autēn echousōn pistin. Mē agnoeitō de mēde touto hē sē theosebeia. Elthōn gar eis tēn ᾿Alexan dreian ho mnēmoneutheis episkopos Paulos tēs Emesēnōn, ephasken hoti katepseusanto tines tēs sēs eulabeias, hōs pathētēn legousēs tēn tēs theotētos physin, kai hoti ex ouranou katēnenke tēn heautou sarka ho Logos, kai hoti met᾿ auto hypemeinen eis tēn tēs sarkos physin. Edei toinyn tas tōn pseudēgorōn apatas genesthai phaneras tois epieikesterois, hina mē tauta thryllountōn ekeinōn skandalizōntai. Dia touto graphōn pros ton theosebestaton tēs ᾿Antiocheōn episkopon Iōannēn, egelasa tas ekeinōn diabolas. Oute gar ek metabolēs pros to houtō phronein aphigmai', oute de en tomǭ ē epistolę̄, oute en biblǭ heuriskomai ti toiouto pōpote eirēkōs. To de tēs synousiōseōs onoma, oude ho ti pote estin ismen holōs. Eikos de tous toiauta graphontas ekei, apologoumenous peri tēs propeteias tēs en tę̄ Ephesǭ kath' hēmōn genomenēs, heuresilogein toiauta tina, hina mē dokoien kekinēsthai matēn. Elenchei gar autous to syneidos. ᾿Apologeisthō toinyn hē sē eulabeia tois etera anth᾽ heterōn ekeise lalousi; panta gar gegonen asphalōs. Ho de agapētos Kasios ho diakonos heis esti tōn apelthontōn en ᾿Antiocheią, kai eipein dynatai hosas hēmeras ekei pepoiēken, ouk apodidous autǭ ta tēs koinōnias grammata, ei mē proteron echeirographēse peri pantōn toutōn.
I have read your Reverence's letter; and finding it grieved, as though the peace of the churches had been concluded unreasonably, I judged that your Goodness has been moved out of love, yet does not seem to know exactly what was decided. For, as I learn, some are circulating letters supposedly written to me by the most reverent and God-fearing bishop John. It is likely that they are either forged or contain additions to the liking of those who hold the views of Nestorius. For I, as the holy synod at the metropolis of Ephesus decided, did not give him back communion until he had anathematized the doctrines of Nestorius in writing, confessed that he holds him deposed, and agreed to the ordination of the most reverent and God-fearing bishop Maximian.
When the most God-fearing bishop of Emesa, Paul, had taken endless pains over the deposed, I mean Helladius, Eutherius, Dorotheus, and Himerius, and pleaded that, together with the peace of the churches, their case too should be settled, I answered decisively that I take no account of any of the deposed, but that they must remain in the condition in which they are, together. I forgave the insult they had done to me. For it was not fitting to cut the churches into discord for this reason alone, when the more necessary thing was being brought to completion, I mean that those who long refused to do so should anathematize the views of Nestorius and confess his deposition. And they confessed in writing that the holy Virgin is Mother of God; that the very only-begotten Son, begotten of the Father before every age, was born in the last times of the age according to the flesh of a woman; that the person of the Son is one; and that the theologians apply the apostolic and evangelical sayings, some to his Godhead and others to his manhood. For Nestorius, dividing the one Son and Christ and Lord into two, set a man by himself and alone as Son, and the Word from God by himself and alone as another son; and he said that some of the sayings are the man's and others God the Word's. But the right knowledge about Christ is not so. For we know one Son and Christ and Lord, the same God and man; and we say that the Godhead is his, and likewise the manhood is his. For at one time he speaks as God in a manner befitting God, and at another the same speaks as man in a manner befitting man. Since they confessed these things, how was it not superfluous to go on contending, for those who did not wish a schism to prevail and the churches of the East to incline into heresy? May all the others too be so disposed! For Helladius of Tarsus and certain others, even if they do not think rightly, this is nothing to those who have chosen to think rightly. Let them go, if they wish, two or three of them, while the churches everywhere hold one and the same faith.
Let your Reverence not be unaware of this either. When the bishop of Emesa, Paul, mentioned above, came to Alexandria, he said that some had falsely accused your Reverence of saying that the nature of the Godhead is passible, that the Word brought down his flesh from heaven, and that after this he underwent a change into the nature of flesh. It was necessary, then, that the deceits of the liars be made plain to the more reasonable, so that they might not be scandalized when those men spread such reports. For this reason, writing to the most God-fearing bishop of Antioch, John, I laughed at their slanders. For I have neither come to think so through a change of mind, nor am I found ever to have said any such thing in a treatise, a letter, or a book. As for the term “consubstantiation,” we do not even know at all what it is. It is likely that those who write such things there, defending themselves for the rashness committed against us at Ephesus, invent such things so as not to seem to have been stirred up in vain; for their conscience convicts them. Let your Reverence, then, answer those there who say one thing in place of another; for everything has been done securely. The beloved deacon Cassius is one of those who went to Antioch, and he can tell how many days he spent there without giving John the letters of communion until he had first signed with his own hand concerning all these things.
Chapter 55
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Κυρίλλου ἀρχιεπισκόπου Ἀλεξανδρείας εἰς τὸ ἅγιον Σύμβολον. Τοῖς ἀγαπητοῖς καὶ ποθεινοτάτοις Αναστασίῳ, Αλεξάνδρῳ, Μαρτινιανῷ, Ἰωάννῃ, Παρηγορίῳ πρεσβυτέρῳ, καὶ Μαξίμῳ διακόνῳ, καὶ λοιποῖς ὀρθοδόξοις Πατράσι μοναχῶν, καὶ τοῖς σὺν ὑμῖν τὸν μονήρη βίον ἀσκοῦσι, καὶ ἐν πίστει Θεοῦ ἱδρυμένοις, Κύριλλος ἐν Κυρίῳ χαίρειν. Τὸ φιλομαθὲς καὶ φιλόπονον τῆς ὑμετέρας ἀγάπης καὶ νῦν οὐ μετρίως ἐπαινέσαι ἔχω, καὶ ἄξιον εἶναι φημι τοῦ παντὸς λόγου. Τὸ γάρ τοι θείων ἐφίεσθαι μαθημάτων, καὶ τῆς τῶν ἱερῶν δογμάτων ὀρθότητος μεταποιεῖσθαι φιλεῖν, πῶς οὐκ ἂν ὑπεραγάσαιτό τις; Καὶ γάρ ἐστι ζωῆς τῆς ἀπεράντου καὶ μακαρίας τὸ χρῆμα πρόξενον, καὶ οὐκ ἄμισθος ἡ ἔν γε τούτοις σπουδή. Φησὶ γὰρ που πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· « Αὕτη δὲ ἐστιν ἡ αἰώνιος ζωὴ, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν.» Ὀρθὴ γὰρ πίστις, καὶ ἀκατάσκωπτος, σύνδρομον ἔχουσα τὴν ἐξ ἔργων ἀγαθῶν φαιδρότητα, παντὸς ἡμᾶς ἐμπίπλησιν ἀγαθοῦ, καὶ διαπρεπῆ λαχόντας τὴν δόξαν ἀποφαίνει. Πράξεων δὲ λαμπρότης, εἰ ἀμοιροῦσα φαίνοιτο δογμάτων ὀρθῶν καὶ ἀδιαβλήτου πίστεως, ὀνήσειεν ἂν, ὡς γε οἶμαι, κατ' οὐδένα τρόπον τὴν τοῦ ἀνθρώπου ψυχήν. Ωσπερ γὰρ ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν, οὕτως εἶναί φαμεν ἀληθὲς, και τὸ ἔμπαλιν. Οὐκοῦν συναναλαμπέτω τοῖς τῆς εὐζωΐας αὐχήμασι, καὶ τὸ ἀμώμητον ἐν πίστει. ῎Αρτιοι γὰρ οὕτως ἐσόμεθα, κατὰ τὸν τοῦ πανσόφου Μωϋσέως νόμον· « Τέλειος γὰρ ἔσῃ, φησὶν, ἔναντι Κυρίου κ. » Οἱ δὲ τοῦ πίστιν ἔχειν ὀρθὴν ἐξ ἀμαθίας ὀλιγωρήσαντες, εἶτα ταῖς ἐπιεικείαις τὸν ἑαυτῶν ἐπισεμνύνοντες βίον, ἐοίκασί πως ἀνδράσιν εὐφνᾶ μὲν λαχοῦσι τοῦ προσώπου τὸν χαρακτήρα, πεπλανημένην δὲ καὶ διάστροφον τῶν ὀμμάτων τὴν βολήν· ὥστε καὶ πρέπειν αὐτοῖς τὸ διὰ φωνῆς Ἱερεμίου πρὸς τὴν των Ἰουδαίων μητέρα, φημὶ δὴ τὴν Ἱερουσαλήμ, είρημένον παρὰ τοῦ Θεοῦ· «Ἰδοὺ οὐκ εἰσιν οἱ ὀφθαλμοί σου ὀρθοὶ, καὶ ἡ καρδία σου καλή., Χρὴ τοίνυν ὑμᾶς ὑγιᾶ καὶ πρό γε τῶν ἄλλων ἔχειν ἐν ἑαυτοῖς τὸν νοῦν, καὶ διαμεμνῆσθαι Γράμματος ἱεροῦ προσφωνοῦντος καὶ λέγοντος· « Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν. Ὀρθὴ δὲ βλέψις ὀμμάτων τῶν ἔσω κεκρυμμένων τὸ ἰσχνῶς, καὶ ἀπεξεσμένως περιαθρεῖν δύνασθαι, κατά γε τὸ ἐγχωροῦν, τοὺς εἴπερ 1 ἂν γένοιτο, περὶ Θεοῦ λόγους. Βλέπομεν γὰρ ἐν ἐσόπτρῳ καὶ αἰνίγματι, καὶ γινώσκομεν ἐκ μέρους· ὅ γε μὴν ἐκ σκότους ἀποκαλύπτων βαθέα, τὸ τῆς ἀληθείας ἐνίησι φῶς τοῖς ἐθέλουσιν ὀρθῶς τὴν περὶ αὐτοῦ γνῶσιν ἐλεῖν. Χρὴ τοιγαροῦν ἡμᾶς Θεῷ προσπίπτειν, λέγοντας· « Φώτισον τοὺς ὀφθαλμούς μου, μή ποτε ὑπνώσω εἰς θάνατον· · τὸ γὰρ τῆς ὀρθότητος τῶν ἱερῶν δογμάτων ἀπολισθεῖν εἴη ἂν ἕτερον οὐδὲν, πλὴν ὅτι σαφῶς τὸ ὑπνοῦν εἰς θάνατον· ἐκπίπτομεν δὲ τῆς ὀρθότητος, ὅτε μὴ ταῖς θεοπνεύστοις ἑπόμεθα Γραφαῖς, ἀλλ᾽ ἢ προλήψεσιν οὐκ ἐπαι-| νουμέναις, ἢ κατὰ πρόσκλισιν τὴν πρὸς γέ τινας οὐκ ὀρθοποδοῦντας περὶ τὴν πίστιν, τὰς τῆς ἑαυτῶν διανοίας ἀπονέμοντες ῥοπὰς, καὶ πρό γε τῶν ἄλλων τὰς ἑαυτῶν ψυχὰς ἀδικοῦντες ἁλισκόμεθα. Πειστέον δὴ οὖν τοῖς τῆς ὀρθότητος ἐπιμεληταῖς πρὸς τὸ τοῖς ἱεροῖς κηρύγμασι δοκοῦν· ἃ καὶ διὰ Πνεύματος ἁγίου παρέδοσαν ἡμῖν οἱ ἀπ᾿ ἀρχῆς αὐτόπται, καὶ ὑπηρέται γενόμενοι τοῦ λόγου· ὧν τοῖς ἴχνεσιν ἀκολουθεῖν ἐσπούδασαν καὶ οἱ πανεύφημοι Πατέρες ἡμῶν, οἱ τὸ σεπτόν τε καὶ οἰκουμενικὸν τῆς πίστεως ὁρισάμενοι: Σύμβολον, ἐν τῇ Νικαέων συναγηγερμένοι κατὰ και ρούς. Οἷς δὴ καὶ αὐτὸς σύνεδρος ἦν ὁ Χριστός· ἔφη γὰρ, ὅτι « Ὅπου ἐὰν ὦσι δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ὄνομα ἐμὸν, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν. Ὅτι γὰρ πρόεδρος ἦν ἀοράτως τῆς ἁγίας καὶ μεγάλης ἐκείνης συνόδου ὁ Χριστὸς, πῶς ἔστιν ἀμφιβάλλειν; Κρηπὶς οἷα τις καὶ θεμέλιος ἀῤῥαγὴς, καὶ ἀκράδαντος τοῖς ἀνὰ πᾶσαν τὴν γῆν ἀνεβάλλετο, μᾶλλον δὲ κατεβάλλετο, τῆς ἀκραιφνοῦς καὶ ἀμωμήτου πίστεως ἡ ὁμολογία. Εἶτα πῶς ἀπῆν ὁ Χριστὸς, εἴπερ ἦν αὐτὸς ὁ θεμέλιος, κατὰ τὴν τοῦ σοφωτάτου Παύλου φωνήν; Θεμέλιον γὰρ ἄλλον, φησὶν, οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς ὁ Χριστός. » Τὴν τοίνυν ἐκτεθεῖσαν παρ' ἐκείνων καὶ ὁρισθεῖσαν πίστιν τετηρήκασιν ἀδιαβλήτως καὶ οἱ μετ᾿ αὐτοὺς γεγονότες ἅγιοι Πατέρες, καὶ ποιμένες λαῶν, καὶ φωστῆρες Ἐκκλησιῶν, καὶ εὐτεχνέστατοι μυσταγωγοί. Ἐλλελοιπὸς δὲ ὅλως οὐδὲν, ἤγουν παρεωραμένον τῶν ἀναγκαίων εἰς ὄνησιν κατίδοι τις ἂν ἐν ταῖς τῶν Πατέρων ὁμολογίαις, ἤγουν ἐκθέσεσιν, ἃς πεποίηνται περὶ τῆς ὀρθῆς καὶ ἀκαπηλεύτου πίστεως, εἰς ἔλεγχον μὲν καὶ ἀνατροπὴν αἱρέσεως ἁπάσης, καὶ δυσσεβοῦς ἀθυροστομίας, εἰς βεβαίωσιν δὲ, καὶ ἀσφάλειαν τοῖς ὀρθοποδοῦσι περὶ τὴν πίστιν· οἷς ὁ λαμπρὸς ἀνέτειλεν ἑωσφόρος, καὶ διηύγασεν ἡ ἡμέρα ἡ διὰ τοῦ ἁγίου βαπτίσματος χάρις. κατὰ τὰς Γραφὰς, καὶ τὸ τῆς ἀληθείας ἐνίησι φῶς Ἐπειδὴ δὲ γέγραφεν ὑμῶν ἡ εὐλάβεια, ὡς παροχετεύουσί τινες ἐφ' ἃ μὴ προσῆκε τὰ ἐν τῷ Συμβόλῳ, τῶν ἐν αὐτῷ ῥημάτων τὴν δύναμιν ἢ οὐ συνιέντες ὀρθῶς, ἢ καὶ ἐκ τοῦ προσκεκλίσθαι ταῖς τινων συγγραφαῖς εἰς ἀδόκιμον ἀποφερόμενοι νοῦν, εἶτα χρῆναι κἀμὲ τοὺς περὶ τούτων αὐτῶν πρὸς ὑμᾶς ποιήσασθαι λόγους καὶ διερμηνεῦσαι σαφῶς τὴν τῆς ἐκθέσεως δύναμιν, δεῖν ᾠήθην, ἅπερ εἰς νοῦν ἥκει τὸν ἐμὸν, ἐπιδρομάδην εἰπεῖν. Ἑψόμεθα δὲ πανταχοῦ ταῖς τῶν ἁγίων Πατέρων ὁμολογίαις τε καὶ δόξαις, ὀρθῶς καὶ ἀπροσκλινῶς βασανίζοντες τὰ πάρ᾿ αὐτῶν εἰρημένα. Ἤδη μὲν γὰρ καὶ ἡ ἁγία σύνοδος, ἡ κατά γε, φημὶ, τῶν Ἐφεσίων συνειλεγμένη κατὰ βούλησιν Θεοῦ, τῆς Νεστορίου κακοδοξίας ὁσίαν καὶ ἀκριβῆ κατενεγκοῦσα τὴν ψῆφον, καὶ τὰς τῶν ἑτέρων καινοφωνίας τη, οἴπερ ἂν ἢ γένοιντο μετ' αὐτὸν, ἡ καὶ πρὸ αὐτοῦ γεγόνασι, τὰ ἴσα φρονοῦντες αὐτῷ, καὶ εἰπεῖν ἢ γραψαι τολμήσαντες, συγκατέκρινεν ἐκείνῳ, τὴν ἴσην αὐτοῖς ἐπιθεῖσα δίκην. Καὶ γὰρ ἦν ἀκόλουθον, ἑνὸς ἅπαξ ἐπὶ ταῖς οὕτω βεβήλοις καινοφωνίαις κατεγνωσμένου, μὴ καθ' ἑνὸς μᾶλλον ἐλθεῖν, ἀλλ᾽, ἔν᾿ οὕτως εἴπω, κατὰ πάσης αὐτῶν τῆς αἰρέσεως, ἤτοι τῆς συκοφαντίας, ἧς πεποίηνται κατὰ τῶν εὐσεβῶν τῆς Ἐκκλησίας δογμάτων, δύο πρεσβεύοντες υἱοὺς, καὶ διατέμνοντες τὸν ἀμέριστον, καὶ ἀνθρωπολατρίας ἔγκλημα καταγράφοντες οὐρανοῦ τε καὶ γῆς. Προσκυνεῖ γὰρ μεθ᾽ ἡμῶν ἡ τῶν ἄνω πνευμάτων ἁγία πληθὺς τὸν ἕνα Κύριον Ἰησοῦν Χριστόν. Ὑπὲρ δὲ τοῦ μὴ ἀγνοεῖσθαι παρά τισι τοῦ Συμβόλου τὴν δύναμιν, ὃ καὶ ἐν ἁπάσαις ταῖς ἁγίαις τοῦ Θεοῦ Ἐκκλησίαις καὶ κρατεῖ, καὶ κεκήρυκται, Πατέρων ἁγίων δόξας, ἤγουν ἐκθέσεις, ἐνέταξα τοῖς αὐτόθι πεπραγμένοις ὑπομνήμασιν· ἵν᾽ εἰδεῖεν οἱ ἐντυγχάνοντες αὐταῖς, τίνα προσήκει νοεῖσθαι τρόπον τῶν ἁγίων Πατέρων τὴν ἔκθεσιν, ἤτοι τὸ ἀκραιφνὲς τῆς ὀρθῆς πίστεως Σύμβολον. Οἶμαι δὲ τὴν ἀγάπην ὑμῶν καὶ ἐντυχεῖν τῷ βιβλίῳ, ὅ περὶ τούτων αὐτῶν - συγγεγράφαμεν. Αὐτὸ δὲ καὶ νῦν, ὡς ἔφην, ἐπὶ λέξεως αὐτῆς παραθεὶς τὸ Σύμβολον, τετράψομαι σὺν Θεῷ πρός γε τὸ δεῖν ἕκαστα τῶν ἐν αὐτῷ κειμένων διερμηνεῦσαι σαφῶς. Γεγραφότα γὰρ οἶδα τὸν παναοίδιμον Πέτρον· « Ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αὐτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν οὔσης ἐλπίδος.» Τὸ Σύμβολον τῶν ἐν Νικαίᾳ Πατέρων. Πιστεύομεν εἰς ἕνα Θεὸν, Πατέρα παντοκράτορα, πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν· καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ, γεννηθέντα ἐκ τοῦ Πατρὸς τὸν μονογενῆ, τουτέστιν ἐκ τῆς οὐσίας αὐτοῦ· Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα, οὐ ποιηθέντα· ὁμοούσιον τῷ Πατρί· δι' οὗ τὰ πάντα ἐγένετο, τὰ τε ἐν τῷ οὐρανῷ, καὶ τὰ ἐν τῇ γῇ· τὸν δι᾿ ἡμᾶς τοὺς ἀνθρώπους, καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, καὶ σαρκωθέντα, καὶ ἐνανθρωπήσαντα, παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ· ἀνελθόντα εἰς οὐρανούς· ἐρχόμενον κρίναι ζῶντας καὶ νεκρούς· καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον. Τοὺς δὲ λέγοντας, ὅτι ὧν ποτε, ὅτε οὐκ ἦν· καὶ πρὶν γεννηβῆναι, οὐκ ἦν· καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ ἐξ ἑτέρας ὑποστάσεως, ἢ οὐσίας φάσκοντας εἶναι, ἢ τρεπτὸν, ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, τούτους ἀναθεματίζει ἡ ἀποστολικὴ καὶ καθολικὴ Ἐκκλησία. Πιστεύειν ἔφασαν εἰς ἕνα Θεὸν, ἐκ βάθρων ὥσπερ αὐτῶν κατασείοντες τὰς Ἑλλήνων δόξας· «Οἱ φὰσκοντες εἶναι σοφοί, ἐμωράνθησαν, καὶ ἠλλάξαντο τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν, καὶ τετραπόδων, καὶ ἑρπετῶν.» Προσεκύνησαν δὲ καὶ τῇ κτίσει παρὰ τὸν κτίσαντα, καὶ τοῖς τοῦ κόσμου στοιχείοις δεδουλεύκα - σι, πολλοὺς καὶ ἀναριθμήτους ὑποτοπήσαντες · εἶναι τοὺς θεούς. Οὐκοῦν εἰς ἀναίρεσιν τῆς πολυθέου πλάνης ἕνα Θεὸν ὀνομάζουσιν, ἑπόμενοι πανταχοῦ τοῖς ἱερεῖς Γράμμασι, καὶ τῆς ἀληθείας τὸ κάλλος τοῖς ἀνὰ πᾶσαν τὴν ὑφ᾽ ἥλιον κατασημαίνοντες. Τοῦτο καὶ ὁ πάνσοφος ἔδρα Μωϋσῆς, σαφέστατα λέγων· Ἄκουε Ἰσραήλ· Κύριος ὁ Θεός σου Κύριος εἷς ἐστι. » Καὶ αὐτὸς δὲ πού φησιν ὁ τῶν ὅλων γενεσιουργὸς καὶ Δεσπότης· « Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. Καὶ μὴν καὶ διὰ φωνῆς τῶν ἁγίων προφητῶν· « Ἐγὼ Κύριος πρῶτος, καὶ ἐγὼ μετὰ ταῦτα, καὶ οὐκ ἔστι πάρεξ ἐμοῦ. ῎Αριστα δὴ οὖν οἱ πανεύφημοι Πατέρες κρηπίδα τῇ πίστει καταβαλλόμενοι τὸ χρῆναι φρονεῖν καὶ λέγειν, ὡς εἷς καὶ μόνος ἐστὶ φύσει, καὶ ἀληθείᾳ Θεὸς, πιστεύειν ἔφασαν εἰς ἕνα Θεόν. Προσονομάζουσι δὲ αὐτὸν καὶ Πατέρα παντοκράτορα, ἵνα συνεισφέρηται τῷ Πατρὶ δήλωσις Υἱοῦ, δι᾽ ἂν ἐστι Πατὴρ, συνυφεστῶτός τε καὶ συνυπάρχοντος ἀεί. Οὐδὲ γὰρ γέγονεν ἐν χρόνῳ Πατήρ, ἀλλ᾽ ἦν ὁ ἐστιν ἀεὶ, τουτέστι Πατήρ, παν τὸς ὑπάρχων ἐπέκεινα γεννητοῦ, καὶ ἐν ὑπερτάτοις ὑψώμασι. Τὸ γάρ τοι κρατεῖν καὶ κυριεύειν τῶν ὅλων, λαμπρὰν οὕτω, καὶ ἀπαράβλητον αὐτῷ προσνέμει τὴν δόξαν. Παρ' αὐτοῦ δὲ φασι δεδημιουργῆσθαι τὰ πάντα, τὰ τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἵνα κάνταῦθα τὸ ἀσυμφυὲς αὐτοῦ πρὸς πᾶσαν κτίσιν νοοῖτο. Ασύγκριτος γὰρ ἡ διαφορὰ ποιητοῦ καὶ ποιήματος, ἀγενήτου καὶ γεννητοῦ, φύσεώς τε τῆς ὑπὸ ζυγὰ καὶ δουλείας, καὶ τῆς τοῖς δεσποτικοῖς ἀξιώμασιν ἐξωραϊσμένης, θεοποεπῆ τε καὶ ὑπερκόσμιον λαχούσης τὴν δόξαν. Υἱοῦ γε μὴν διαμνημονεύσαντες, ἵνα μὴ δοκοῖεν ὄνομα κοινὸν προσνέμειν αὐτῷ, ὅπερ ἂν ἴσως τάτ· τοιτο καὶ ἐφ᾿ ἡμῶν αὐτῶν (κεκλήμεθα γὰρ καὶ ἡμεῖς νἱοὶ), νουνεχέστατα προσεπάγουσι τὰ δι' ὧν ἔστιν ἰδεῖν τῆς ἑνούσης αὐτῷ φαιδρότητος φυσικῆς τὸ ὑπὲρ κτίσιν ἀξίωμα. Γεγεννῆσθαι γὰρ, καὶ οὐ πεποιῆσθαί φασιν, ἀσύντακτον μὲν οὐσιωδῶς τῇ κτίσει διὰ τὸ μὴ πεποιῆσθαι νοοῦντες αὐτὸν, ἐκφῦναι δὲ μᾶλλον διισχυριζόμενοι τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς ἀχρόνως τε καὶ ἀπερινοήτως· « ὧν γὰρ ὁ Λόγος ἐν ἀρχῇ. » Εἶτα τῆς ὠδῖνος τὸ γνήσιον (ἀνθρωπίνως δὲ καὶ τοῦτο εἰρήσθω, διὰ τὸ χρήσιμον) εὖ μάλα κατασημαίνοντες, Θεὸν ἔφασαν ἐκ Θεοῦ γεγεννῆσθαι τὸν Υιόν. Ἔνθα γὰρ ὅλως γέννησις ἀληθὴς, ἐκεῖ που πάντως ἕποιτο ἂν τὸ χρῆναι νοεῖν καὶ λέγειν οὐκ ἀλλότριον τῆς οὐσίας τοῦ τεκόντος τὸ τεχθὲν, ἀλλ' ἴδιον αὐτῆς, ὅτι καὶ ἐξ αὐτῆς κατὰ τὸν αὐτῇ πρέποντά τε καὶ ἐοικότα λόγον. Οὐ γὰρ κατὰ σῶμα τέξεται τὸ ἀσώματον, οὕτω δὲ μᾶλλον, ὡς φῶς ἐκ φωτὸς, ἵνα ἐν τῷ ἀπαστράψαντι φωτὶ τὸ ἀπαυγασθέν ἔνθεν νοοῖτο φῶς, καὶ ἐξ αὐτοῦ κατὰ πρόοδον ἀπόρῥητόν τε καὶ ἄφραστον, καὶ ἐν αὐτῷ καθ᾿ ἕνωσιν, καὶ ταυτότητα φυσικήν. Οὕτω γὰρ εἶναἱ φαμεν ἐν μὲν τῷ Πατρὶ τὸν Υἱὸν, ἐν δὲ τῷ Υἱῷ τὸν Πατέρα. Ὑπογράφει γὰρ ὁ Υἱὸς ἐν ἰδίᾳ φύσει τε καὶ δόξῃ τὸν ἑαυτοῦ Γεννήτορα. Καὶ γοῦν ἔφη σαφῶς πρὸς ἕνα τῶν ἁγίων μαθητῶν (Φίλιππος δὲ οὗτος ἦν)· Οὐ πιστεύεις, ὅτι ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοὶ ἐστιν; Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. Ἐγὼ καὶ ὁ Πατὴρ ἐν ἐσμεν. » Οὐκοῦν ὁμοούσιος ὁ Υἱὸς τῷ Πατρί. Ταύτῃ τοι, καὶ Θεὸς ἀληθινὸς ἐκ Θεοῦ ἀληθινοῦ γεγεννῆσθαι πιστεύεται. Καὶ τὸ μὲν τῆς γεννήσεως ὄνομα τεθὲν εὑρήσομεν, καὶ ἐπὶ τῶν κτισμάτων, κατά γε, φημὶ, τό· « Υίοὺς ἐγέννησα, καὶ ὕψωσα, · περὶ τῶν ἐξ αἵματος Ἰσραὴλ εἰρημένων παρὰ Θεοῦ. Ἀλλ᾽ ἐν χάριτος τάξει τὴν τοιάνδε κλῆσιν ἀποκερδαίνει τὸ ποιηθέν. Ἐπὶ δὲ γε τοῦ κατὰ φύσιν Υἱοῦ καταχρηστικῶς μὲν τῶν τοιούτων οὐδὲν, ἀληθῆ δὲ πάντα· καὶ διὰ τοῦτο μόνος ἐκ πάντων, Ἐγώ εἰμι, φησὶν, ἡ ἀλήθεια. » Ὥστε κἂν γέννη - σιν, κἂν υἱότητά τις ἐπ᾿ αὐτῷ λέγῃ, ψεῦδος ποιήσειεν ἂν οὐδαμῶς· αὐτὸς γὰρ ἐστιν ἡ ἀλήθεια. ᾿Ασφαλίζονται τοίνυν τὰς ἡμετέρας ψυχὰς οἱ πανεύφημοι μυσταγωγοί, Πατέρα καὶ Υἱὸν πανταχοῦ, καὶ γέννησιν ὀνομάζοντες, καὶ Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, καὶ φῶς ἐκ φωτὸς ἀπαστράψαι λέγοντες· ἵνα καὶ τὸ ἀσώματον καὶ τὸ ἁπλοῦν ἡ γέννησις ἔχῃ, καὶ τὸ ἐξ αὐτοῦ γε καὶ ἐν αὐτῷ, καὶ ἑκάτερος ὑπάρχων ἰδιο προσώπως νοῆται. Πατὴρ γάρ ἐστιν ὁ Πατὴρ, καὶ οὐχ Υἱός· καὶ Υἱὸς ὁ τεχθεὶς, καὶ οὐ Πατήρ· καὶ ἐν ταυτότητι φύσεως ἴδιον ἑκατέρου τὸ εἶναι, ὅ ἐστιν. Ἁπάντων δὲ ποιητὴν ὁρατῶν τε καὶ ἀοράτων ἀποφήναντες τὸν Πατέρα, δι' Υἱοῦ τὰ πάντα δεδημιουργῆσθαί φασιν, οὐ τὸ μεῖον ἐν δόξῃ, καθάπερ τινὰ κλῆρον αὐτῷ πρέποντα προσνενεμηκότες, πολλοῦ γε καὶ δεῖ· ποῦ γὰρ ὅλως ἐστὶ τὸ ἔλαττον, ἢ γοῦν τὸ μεῖζον ὁρᾶν ἐν ταυτότητι τῆς οὐσίας; ἀλλ' ὡς τοῦ Θεοῦ καὶ Πατρὸς οὐ πεφυκότος ἑτέρως ἐργάζεσθαί τι καὶ εἰς τὸ εἶναι καλεῖν, πλὴν ὅτι δι' Υἱοῦ ἐν Πνεύματι, ὡς διὰ δυνάμεως καὶ σοφίας τῆς ἑαυτοῦ. Γέγραπται γὰρ, ὅτι « Τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. » Ναὶ μὴν, καὶ ὁ πάνσοφος Ἰωάννης· « Ἐν ἀρχῇ ἦν ὁ Λόγος, εἰπὼν, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος, » προσεπήνεγκεν ἀναγκαίως· « Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν. » Ὁμοούσιον τοίνυν, ἰσοκλεᾶ τε καὶ ισουργὸν τῷ Πατρὶ τὸν Υἱὸν ἀποδεδειχότες, διαμέμνηνται χρησί μως τῆς ἐνανθρωπήσεως αὐτοῦ, καὶ τῆς μετὰ σαρκὸς οἰκονομίας διατρανοῦσι τὸ μυστήριον, τελεωτάτην ἔσεσθαι καὶ ἀπροσδεᾶ διὰ τούτου τῆς πίστεως τὴν παράδοσιν εὖ μάλα διεγνωκότες. Οὐ γάρ τοι μόνον ἀπόχρη τοῖς πιστεύουσιν εἰς αὐτὸν τὸ διακεῖ - σθαι, καὶ φρονεῖν, ὡς Θεὸς ἐκ Θεοῦ γεγέννηται τοῦ Πατρὸς, ὁμοούσιός τε αὐτῷ, καὶ χαρακτὴρ ὑπάρχων τῆς ὑποστάσεως αὐτοῦ· ἀλλ᾽ ἦν ἀναγκαῖον εἰδέναι πρὸς τούτοις, ὡς τῆς ἁπάντων ἕνεκα σωτηρίας, καὶ ζωῆς καθεὶς ἑαυτὸν εἰς κένωσιν, ἔλαβε δούλου μορφὴν, καὶ προῆλθεν ἄνθρωπος, γεννηθεὶς κατὰ σάρκα ἐκ γυναικός. Διὰ τοῦτό φασι· Τὸν δι᾽ ἡμᾶς τοὺς ἀνθρώπους, καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα, σαρκωθέντα, ἐνανθρωπήσαντα. "Αθρει δή, ὅπως ἐν κόσμῳ τῷ δέοντι, καὶ ἐν τάξει τῇ πρεπως. δεστάτῃ πρόεισιν ὁ λόγος αὐτοῖς. Κατελθεῖν γὰρ ἔφασαν, ἵνα διὰ τούτου τὸν ἐπάνω πάντων Κύριον ἐννοῶμεν φύσει τε καὶ δόξῃ, καὶ πάλιν τοῦτον καταροιτήσαντα δι᾿ ἡμᾶς, εἰς τὸ ἐθελῆσαι, φημὶ, τὴν πρὸς ἡμᾶς ὁμοίωσιν ἐπελθεῖν Ρ, καὶ ἐπιλάμψαι τῷ όσμῳ μετὰ σαρκός. Γέγραπται γὰρ ἐν βίβλῳ Ψαλμῶν· « Ὁ Θεὸς ἐμφανῶς ἤξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. » Νοηθείη δ' ἂν, εἴπερ ἕλοιτό τις, καὶ καθ᾽ ἕτερον τρόπον ἡ κάθοδος · οἷον, ἐξ οὐρανοῦ, καὶ ἄνωθεν, ἢ καὶ ἀπ᾿ αὐτοῦ τοῦ Πατρός. Φωναῖς γὰρ ταῖς καθ᾿ ἡμᾶς καὶ τὰ ὑπὲρ νοῦν καταδηλοῦν, ἔθος τοῖς ἱεροῖς Γράμμασι. Καὶ γοῦν ἔφη, τοῖς ἁγίοις προσδιαλεγόμενος μαθηταῖς· · Ἐξῆλθον ἀπὸ τοῦ Πατρὸς, καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον, καὶ πορεύομαι πρὸς τὸν Πατέρα· · καὶ πάλιν· · Ὑμεῖς ἐκ τῶν κάτω ἐστὲ, ἐγὼ ἐκ τῶν ἄνω εἰμί·, ἔτι τε πρὸς τούτοις· « Ἐγὼ ἐκ τοῦ Πατρὸς ἐξῆλθον, καὶ ἥκω. » Γράφει δὲ καὶ ὁ θεσπέσιος Ἰωάννης· « Ὁ ἄνωθεν ἐρχόμενος, ἐπάνω πάντων ἐστί.ι Καίτοι γὰρ ὑπάρχων ἐν ὑπερτάταις ὑπεροχαῖς, καὶ ἐπάνω πάντων οὐσιωδῶς μετὰ τοῦ ἰδίου Πατρὸς, ἅτε δὴ καὶ ἐν ταυτότητι φύσεως τῆς πρὸς αὐτὸν στεφανούμενος, « οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ᾽ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν, ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος, ἐταπείνωσεν ἑαυτόν. » Ἑπειδὴ γὰρ Θεὸς ὧν ὁ Λόγος τὴν ἡμῶν ἡμπέσχετο σάρκα, μεμένηκε δὲ καὶ οὕτω Θεὸς, ταύτῃ τοι Θεὸν ὁ ἱερώτατος Παῦλος ἐν ὁμοιώματι ἀνθρώπων γενέσθαι φησὶν, εὑρεθῆναί τε ὡς ἄνθρωπον σχήματι. Θεὸς γὰρ ἦν, ὡς ἔφην, ἐν εἴδει τῷ καθ' ἡμᾶς, καὶ οὐκ ἄψυχόν γε τὴν σάρκα λαβὼν, καθὰ φρονεῖν ἔδοξέ τισι τῶν αἱρετικῶν, ἐψυχωμένην δὲ μᾶλλον ψυχῇ νοερᾷ. Αὐτὸν οὖν ἄρα τὸν ἐκ τῆς οὐσίας τοῦ Πατρὸς προελθόντα Λόγον, καὶ Υἱὸν μονογενῆ, τὸν Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, τὸ φῶς τὸ ἐκ τοῦ φωτὸς, τὸν δι᾽ οὗ τὰ πάντα ἐγένετο, κατελθεῖν ἔφασαν οἱ Πατέρες, σαρκωθῆναί τε καὶ ἐνανθρωπῆσαι, τουτέστιν ὑπομεῖναι γέννησιν τὴν κατὰ σάρκα ἐκ γυναικὸς, καὶ προελθεῖν ἐν εἴδει τῷ καθ᾿ ἡμᾶς· τοῦτο γὰρ τὸ ἐνανθρωπῆσαί ἐστιν. Εἷς οὖν ἄρα Κύριος Ἰησοῦς Χριστὸς, αὐτὸς ὁ μονογενὴς τοῦ Πατρὸς Λόγος γενόμενος ἄνθρωπος, οὐκ ἀποβεβληκὼς τὸ εἶναι ὁ ἦν· ἀπομεμένηκε γὰρ καὶ ἐν ἀνθρωπότητι Θεὸς, καὶ ἐν μορφῇ δούλου Δεσπότης, καὶ ἐν κενώσει τῇ καθ᾽ ἡμᾶς τὸ πλῆρες ἔχων θεῖκῶς, καὶ ἐν ἀσθενείᾳ σαρκὸς τῶν δυνάμεων Κύριος, καὶ ἐν τοῖς τῆς ἀνθρωπότητος μέτροις ἴδιον ἔχων τὸ ὑπὲρ πᾶσαν τὴν κτίσιν. μὲν γὰρ ἦν πρὸ σαρκός, ἀναποβλήτως ἔχει· Θεὸς γὰρ ἦν, καὶ Υἱὸς ἀληθινὸς, μονογενής τε καὶ φῶς, ζωὴ, καὶ δύναμις. "Α δὲ οὐκ ἦν, ταῦτα προσειληφὼς ὁρᾶται διὰ τὴν οἰκονομίαν· δια γὰρ ἐποιήσατο τὰ τῆς σαρκός. Οὐ γὰρ ἦν ἑτέρου τινὸς, αὐτοῦ δὲ μᾶλλον ἡ ἀφράστως αὐτῷ, καὶ ἀποῤῥήτως ἑνωθεῖσα σάρξ. Οὕτω καὶ ὁ σοφὸς Ἰωάννης σάρκα φησὶ γενέσθαι τὸν Λόγον. Γέγονε δὲ σάρξ οὐ κατὰ μετάστασιν, ἢ τροπὴν, ἢ ἀλλοίωσιν εἰς τὴν τῆς σαρκὸς φύσιν μεταβαλών· οὔτε μὴν φυρμὸν, ἢ σύγκρισιν, ἢ τὴν θρυλλουμένην παρά τισι συνουσίωσιν ὑπομείνας (ἀμήχανον γὰρ, ἐπείπερ ἐστὶ κατὰ φύσιν ἀτρέπτως τε καὶ ἀναλλοιώτως ἔχων), σάρκα δὲ μᾶλλον ἐψυχωμένην ψυχῇ νοερᾷ παρθενικοῦ καὶ ἀχράντου σώματος λαβών, καὶ ἰδίαν αὐτὴν ποιησάμενος. Ἔθος δὲ τῇ θεοπνεύστῳ Γραφῇ, καὶ ἀπὸ μόνης ἔσθ᾽ ὅτε τῆς σαρκὸς ὅλον ἄνθρωπον ὑποδηλοῦν· Ἐκχεῶ γὰρ, φησὶν, ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα. » Οὐ γάρ τοι σαρξὶν οὐκ ἐψυχωμέναις ψυχῇ νοερᾷ ἐνήσειν Θεὸς ἐπηγγέλλετο, ἀνθρώποις δὲ ᾿μᾶλλον τοῖς συνεστῶσιν ἐκ ψυχῆς καὶ σώματος. Οὐκοῦν οὐκ ἀποδραμὼν ὁ Λόγος τοῦ εἶναι ὁ ἦν, γέγονεν ἄνθρωπος, ἀλλὰ καὶ ἐν εἴδει τῷ καθ' ἡμᾶς πεφηνὼς, ἀπομεμένηκε Λόγος. Καὶ οὐ πρότερον ἄνθρωπος νοεῖται Χριστὸς, εἶθ' οὕτω προελθὼν εἰς τὸ εἶναι Θεός· ἀλλὰ Θεὸς ὢν ὁ Λόγος γέγονεν ἄνθρωπος, ἵνα ἐν ταυτῷ νοῆται Θεὸς ὑπάρχων ὁμοῦ καὶ ἄνθρωπος ὁ αὐτὸς. Οἱ γε μὴν αὐτὸν εἰς οἱοὺς μερίζοντες δύο, καὶ τολμῶντες λέγειν ὅτι τὸν ἐκ σπέρματος τοῦ Δαυΐδ ἄνθρωπον ἑαυτῷ συνῆψεν ὁ Θεὸς Λόγος, καὶ μετέδωκεν αὐτῷ τῆς ἀξίας, καὶ τῆς τιμῆς, καὶ τοῦ τῆς υἱότητος ἀξιώματος, καὶ παρεσκεύασεν αὐτὸν ὑπομεῖναι σταυρὸν, ἀποθανεῖν, καὶ ἀναβιῶναι, καὶ ἀνελθεῖν εἰς τὸν οὐρανὸν, καὶ καθίσαι ἐν δεξιᾷ τοῦ Πατρὸς, ἵνα προσκυνῆται παρὰ πάσης τῆς κτίσεως, ἀναφορᾷ Θεοῦ δεχόμενος τὰς τιμὰς, πρῶτον μὲν υἱοὺς πρεσβεύουσι δύο, εἶτα τοῦ μυστηρίου τὴν δύναμιν ἀντιστρέφουσιν ἀμαθῶς. Οὐ γὰρ ἐξ ἀνθρώπου Θεὸς γέγονεν ὁ Χριστὸς, ὡς ἔφην, ἀλλὰ Θεὸς ὢν ὁ Λόγος γέγονε σάρξ, τουτέστιν ἄνθρωπος. Κεκενῶσθαι δὲ λέγεται, ὡς πρὸ τῆς κενώσεως τὸ πλῆρες ἔχων ἐν ἰδίᾳ φύσει, καθὸ νοεῖται Θεός. Οὐ γὰρ ἐκ τοῦ κενὸς εἶναί τις εἰς τὸ πλῆρες ἀνέβη, ἐταπείνωσε δὲ μᾶλλον ἑαυτὸν ἐξ ὑψωμάτων θεϊκῶν, καὶ ἀῤῥήτου δόξης, οὐ ταπεινὸς ὢν ἄνθρωπος, ὑψώθη δεδοξασμένος. Ἕλαβε δὲ δούλου μορφὴν ὡς ἐλεύθερος, οὐχὶ δοῦλος ὢν εἰς τὴν τῆς ἐλευθερίας ἀνεπήδησε δόξαν. Ἐν ὁμοιώματι ἀνθρώπων γέγονεν ὁ ἐν μορφῇ καὶ ἰσότητι τοῦ Πατρὸς, οὐκ ἄνθρωπος ὢν, τὸ ἐν ὁμοιώματι Θεοῦ γενέσθαι πεπλούτηκε μεθεκτῶς. Τι τοίνυν ἀντιστρέφουσι τῆς οἰκονομίας τοὺς λό γους, καὶ παρασημαίνουσι τὴν ἀλήθειαν, ἀπάσαις ἀντανιστάμενοι ταῖς θεοπνεύστοις Γραφαῖς, αἳ Θεὸν ὄντα γινώσκουσι, καὶ ἐνανθρωπήσαντα τὸν Υἱὸν, ἕνα τε ὀνομάζουσι πανταχοῦ; Καὶ γοῦν ἐν τῷ τῆς Κοσμο ποιΐας βιβλίῳ γέγραφεν ὁ Μωϋσῆς, ὡς διεβίβασε μὲν ὁ θεσπέσιος Ἰακώβ τὸν χειμάρρουν Ἰαβὼκ τὰ παιδία αὐτοῦ, καὶ ἀπέμεινε μόνος· ἐπάλαιε δὲ μετ' αὐτοῦ ἄνθρωπος ἕως πρωΐ· καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου, Εἶδος Θεοῦ· « Εἶδον γὰρ, φησὶ, Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. Ανέτειλε δὲ αὐτῷ ἥλιος, ἡνίκα παρῆλθε τὸ εἶδος τοῦ Θεοῦ. Ἰακὼβ δὲ ἐπέσκαζε τῷ μηρῷ αὐτοῦ. Προανεδείκνυ γὰρ τῷ πατριάρχῃ Θεὸς, ὅτι καὶ ἐνανθρωπήσει κατὰ καιροὺς ὁ μονογενὴς αὐτοῦ Λόγος, καὶ ἀντίπαλον ἕξει τὸν Ἰσραήλ· καὶ ὅτι περὶ αὐτὸν οὐκ ὀρθοποδήσουσι, χωλανοῦσι δὲ ὥσπερ, καθά φησιν αὐτὸς διὰ τῆς τοῦ Ψάλλοντος λύρας· « Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι, υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ · ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν. » Τουτὶ γὰρ οἷμαι καταδηλοῦν τὸ ἐπισκάσαι τὸν Ἰακὼβ τῷ μηρῷ αὐτοῦ. Πλὴν ἐκεῖνο ἄθρει· ἀνθρώπου παλαίοντος πρὸς αὐτὸν, ἑωρακέναι φησὶ Θεὸν πρόσωπον πρὸς πρόσωπον· καὶ εἶδος αὐτὸν ὀνομάζει Θεοῦ. ᾿Απομεμένηκε γὰρ ὁ τοῦ Θεοῦ Λόγος, καὶ ἄνθρωπος γεγονὼς, ἐν μορφῇ τοῦ Πατρὸς, κατά γε, φημὶ, τὴν νοητὴν εἰκόνα, καὶ τὸ κατὰ πανοτιοῦν ἀπαραλλάκτως ἔχον 4. Καὶ γοῦν ἔφη πρὸς Φίλιππον, χαρακτῆρα τῆς ὑποστάσεως τοῦ Πατρὸς ἑαυτὸν ἀποφαίνων, καὶ μετὰ σαρκός· «. Ὁ έωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα. » Ἐπειδὴ δέ τινα τῶν ἐκ γενετῆς τεθεράπευκε τυφλὸν, εὑρὼν αὐτὸν ἐν τῷ ἱερῷ· « Σὺ πιστεύεις, ἔφασκεν, εἰς τὸν Υἱὸν τοῦ Θεοῦ; » Ἐκείνου γε μὴν πρὸς τοῦτο λέγοντος· « Τις ἐστι, Κύριε, ἵνα πιστεύσω εἰς αὐτόν; · καὶ ἀπεκρίνατο λέγων· « Καὶ ἑώρακας αὐτὸν, καὶ ὁ λαλῶν μετὰ σοῦ, ἐκεῖνός ἐστι. » Τεθέαται δὲ ὁ τυφλὸς οὐ γυμνὸν, ἢ ἄσαρκον αὐτὸν, ἀλλ᾽ ἐν εἴδει μᾶλλον τῷ καθ᾽ ἡμᾶς· καὶ πεπίστευκεν εἰς τὸν ἑωραμένον, οὐχ ὡς Υἱὸν υἱῷ συνημμένον ἑτέρῳ, ἀλλ᾿ ὡς εἰς ἕνα τὸν φύσει τε καὶ ἀληθῶς οὐ δίχα σαρκὸς ἐπιλάμψαντα τοῖς ἐπὶ τῆς γῆς. Μωϋσῆς γε μὴν ὁ θεσπέσιος ἐν εὐλογίαις φησί· Δότε Λευῖ τὴν δήλωσιν αὐτοῦ, καὶ τὴν ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ· ὃν ἐξεπείρασαν ἐν πείρᾳ· ἐλοιδόρησαν αὐτὸν ἐφ᾽ ὕδατος ἀντιλογίας. Ὁ λέγων τῷ Πατρὶ καὶ τῇ μητρί· Οὐχ ἑώρακά σε· καὶ τοὺς ἀδελφοὺς αὐτοῦ οὐκ ἐπέγνω. Προστέταχε μὲν γὰρ ὁ τῶν ὅλων Θεὸς τὸν προδήρη γενέσθαι τῷ Ἰαρὼν ποικίλως ἐξυφασμένον· φόρημα δὲ τοῦτο μόνῃ τῇ ἀρχιερωσύνῃ πρέπον, καὶ ἐκνεμηθὲν αὐτῇ. Πρὸς δὲ γε τῷ στήθει τοῦ ἀρχιερέως λίθοι τινὲς ἦσαν ἀπηρτημένοι, τὸν ἀριθμὸν δώδεκα, ὧν ἐν μέσῳ τετάχατο δήλωσίς τε καὶ ἀλήθεια, δύο πάλιν ἕτεροι λίθοι. Αίνιγματωδῶς δὲ διὰ τούτων ὁ τῶν ἁγίων ἀποστόλων διεδείκνυτο χορὸς, οἷον ἐν κύκλῳ περιέχων τὸν Ἐμμανουήλ, ὅς ἐστι δήλωσις καὶ ἀλήθεια· δεδήλωκε γὰρ ἡμῖν τὴν ἀλήθειαν, τὴν ἐν σκιαῖς, καὶ τύποις ἀποστήσας λατρείαν. Ὅτι δὲ γέγονεν ἡμῶν ἀρχιερεὺς ὁ μονογενής τοῦ Θεοῦ Λόγος, ὅτε καὶ ἄνθρωπος γέγονε, πῶς ἔστιν ἀμφιβάλλειν, γεγραφότος ὡδὶ τοῦ θεσπεσίου Παύλους Κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, πιστὸν ὄντα τῷ ποιήσαντι αὐτόν ;» Τὸ γάρ τοι τῆς ἱερωσύνης ἀξίωμα τοῖς τῆς ἀνθρωπότητος μέτροις οὐκ ἀπεοικὸς νοοῖτ᾽ ἂν εἰκότως, καὶ μεῖον μὲν, ἢ κατὰ τὴν τοῦ Θεοῦ Λόγου φύσιν τε καὶ δόξαν, οὐκ ἀνάρμοστον δὲ τῇ μετὰ σαρκὸς οἰκονομίᾳ· γεγόνασι γὰρ αὐτοῦ τὰ ἀνθρώπινα. τὴν δήλωσιν καὶ τὴν ἀλήθειαν. » Ποίῳ δὲ ἄρα φησὶ Λευί, ἤγουν ἱερεῖ, διεσάφησεν εἰπών· « Τῷ ἀνδρὶ τῷ ὁσίῳ. Οὐ γὰρ ἐποίησεν ἁμαρτίαν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός. Γράφει οὖν ὁ Παῦλος περὶ αὐτοῦ· Τοιοῦτος ἡμῖν ἔπρεπεν ἀρχιερεὺς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν γενόμενος. » - « Τοῦτον ἐξεπείρασαν ἐν πείρᾳ· ἐλοιδόρησαν αὐτὸν ἐφ᾿ ὕδατος ἀντιλογίας. » Ω παραδόξου πράγματος. ῎Ανδρα λέγων αὐτὸν, Θεὸν ἀπέφηνεν εὐθύς· ὃν δὴ παρώξυνέ τε καὶ ἐξεπείρασεν ὁ Ἰσραὴλ ἔν τε τῇ ἐρήμῳ, καὶ ἐπὶ ὕδατος ἀντιλογίας. Καὶ πιστώσεται λέγων ὁ Ψαλμῳδός· « Διέρρηξεν ἐν ἐρήμῳ πέτραν, καὶ ἐπότισεν αὐτοὺς ὡς ἐν ἀβύσσῳ πολλῇ· καὶ ἐξήγαγεν « Δότε » τοίνυν, φησὶ, « τῷ Λευί, » τουτεστι τῷ ἱερεῖ, ὕδωρ ἐκ πέτρας, καὶ κατήγαγεν ὡς ποταμοὺς ὕδατινας, ἐπέστησαν ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ, εἶτα δύναται, τα. Καὶ τί μετὰ τοῦτο; « Καὶ ἐξεπείρασαν, φησὶν, αὐτὸν ἐν τῇ καρδίᾳ αὐτῶν· καὶ κατελάλησαν τοῦ Θεοῦ, καὶ εἶπον· Μὴ δυνήσεται ὁ Θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ, ὅτι ἐπάταξε πέτραν, καὶ ἐῤῥύησαν ὕδατα, καὶ χείμαρροι κατεκλύσθησαν; Μὴ καὶ ἄρτον δυνήσεται · δοῦναι, ἢ ἑτοιμάσαι τράπεζαν τῷ λαῷ αὐτοῦ; Σύνες οὖν, ὅπως διαλελοιδόρηνται θαυματουργοῦντι τῷ Θεῷ, ὃν δὴ ἄνδρα φησὶν ὁ Μωϋσῆς. Συνεὶς γὰρ οὕτω καὶ ὁ θεσπέσιος Παῦλος, γράφει· Ἔπίνον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός. Οὐκοῦν ὁ λοιδορηθεὶς ἀνὴρ, αὐτὸς ἦν ἐκεῖνος, ὃς οὔπω σεσαρκωμένος ἐπειράζετο παρὰ τῶν ἐξ Ἰσραήλ. Ὅτι γὰρ οὐχ ἕτερος ἦν Υἱὸς ὁ πρὸ σαρκὸς, ( ἕτερος δὲ παρ' αὐτὸν ὁ ἐκ σπέρματος τοῦ Δαυΐδ, καθὰ φάναι τολμῶσί τινες, ἀλλ᾽ εἷς τε καὶ ὁ αὐτὸς, πρὸ μὲν τῆς σαρκώσεως γυμνὸς ἔτι Λόγος, μετὰ δέ γε τὴν ἀπότεξιν τὴν ἐκ τῆς ἁγίας Παρθένου σεσαρκωμένος, καὶ ἐνανθρωπήσας, καθὰ γεγράφασιν οἱ ἅγιοι καὶ θεσπέσιοι Πατέρες, σημείῳ πάλιν ἐτέρῳ πεπληροφόρηκεν ὁ Μωϋσῆς. Ωσπερ γὰρ ἐρομένου τινὸς, καὶ ἀναμαθεῖν ἐθέλοντος, περὶ ποίου γέγονεν ἀνδρὸς ὁ Λόγος αὐτῷ, ἓν δὴ καὶ ἐκπεπειρᾶσθαι, καὶ λελοιδορῆσθαί φησι παρὰ τῶν ἐξ Ἰσραὴλ, μονονουχὶ καὶ χεῖρα προτείνων καταδείκνυσι τὸν Ἰησοῦν, καί φησιν· Ὁ λέγων τῷ πατρὶ καὶ τῇ μητρί· Οὐχ ἑώρακά σε, καὶ τοὺς ἀδελφοὺς αὐτοῦ οὐκ ἐπέγνω. » Μεμνήμεθα γὰρ γεγραφότος ἑνὸς τῶν ἁγίων εὐαγγελιστῶν, ὡς διδάσκοντός ποτε τοῦ Χριστοῦ καὶ μυσταγωγοῦντός προσδραμόντος τινὸς τῶν μαθητῶν, καὶ λέγοντος · Ἰδοὺ ἡ μήτηρ σου, καὶ οἱ ἀδελφοί σου ἑστήκασιν ἔξω, ἰδεῖν σε θέλοντες, ο ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς, εἶπε· « Μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν, οἱ ἀκούοντες τὸν λόγον τοῦ Θεοῦ, καὶ ποιοῦντες. Ὃς γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν τοῖς οὐρανοῖς, οὗτος ἀδελφός μου, καὶ ἀδελφὴ, καὶ μήτηρ ἐστί. » Τοῦτο, οἶμαι, ἔστιν ὅπερ ἔφη Μωϋσῆς· « Ὁ Λέγων τῷ πατρὶ καὶ τῇ μητρί Οὐχὶ ἑώρακά σε· καὶ τοὺς ἀδελφοὺς αὐτοῦ οὐκ ἐπέγνω. » Καὶ 5 μὴν, καὶ ὁ πάνσοφος Δανιὴλ ἐν εἴδει τῷ καθ' ἡμᾶς τεθεᾶσθαί φησι τὸν μονογενῆ τοῦ Θεοῦ Λόγον. Ἰδεῖν μὲν γὰρ ἔφη Παλαιὸν ἡμερῶν, καθἡμενον ἐπὶ θρόνου, μυρίας τε μυριάδας τῶν παραστάντων, καὶ χιλίας χιλιάδας τῶν λειτουργῶν· καὶ διὰ μέσου τινὰ παρενθεὶς, ἕτερα τούτοις ἐπάγει Ἐθεώρουν γὰρ ἐν ὁράματι τῆς νυκτὸς, καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς Υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ ἐνώπιον αὐτοῦ προσηνέχθη, καὶ αὐτῷ ἐδόθη ἡ τιμὴ καὶ ἡ βασιλεία· καὶ πᾶσαι αἱ φυλαὶ καὶ γλῶσσαι αὐτῷ δουλεύσουσιν. » Ἰδοὺ δὴ πάλιν σαφῶς τε καὶ ἐναργῶς ἀναβαίνοντα πρὸς τὸν ἐν οὐρανοῖς Πα· τέρα καὶ Θεὸν τεθέαται τὸν Ἐμμανουήλ. Νεφέλη γὰρ ὑπέλαβεν αὐτόν· ὃν δὴ, καὶ οὐκ ἄνθρωπον ἁπλῶς, ἀλλ᾽ ὡς Υἱὸν ἀνθρώπου φησί. Θεὸς γὰρ ἦν ἐν ὁμοιώσει τῇ πρὸς ἡμᾶς γεγονὼς ὁ Λόγος. Οὕτω συνεὶς, καὶ ὁ πάνσοφος Παῦλος ἐν ὁμοιώματι ἀνθρώπων γενέσθαι φησὶν αὐτὸν, εὑρεθῆναι δὲ ὡς ἄνθρωπον ἐν σχήματι, καὶ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας ὧφθαι τοῖς ἐπὶ τῆς γῆς. Εἰ δὲ ἄνθρωπος ἦν, συναφείᾳ τῇ πρὸς τὸν Θεὸν, ὡς Θεὸς, τιμώμενος, ἔφη δ᾽ ἂν ὁ προφήτης, ὡς Θεὸν, ἢ ὡς Υἱὸν Θεοῦ τεθεᾶσθαι τὸν μετὰ τῶν νεφελῶν ἐρχόμενον· ἀλλ᾽ οὐ τοῦτό φησιν, ἐκεῖνο δὲ μᾶλλον τὸ, « ὡς Υἱὸν ἀνθρωπου. » Οἶδεν ἄρα Θεὸν ὄντα, καὶ ἐνανθρωπήσαντα τὸν Υἱὸν, ἤγουν ἐν ὁμοιώματι ἀνθρώπου γενόμενον, κατὰ τὴν τοῦ Παύλου φωνήν. Πλὴν καὶ ἐν σαρκὶ πεφηνὼς, « ἕως τοῦ Παλαιοῦ τῶν ἡμερῶν ἔφθασε. » Τουτέστιν, εἰς τὸν τοῦ ἀἰδίου Πατρὸς ἀναπεφοίτηκε θρόνον· « Καὶ αὐτῷ ἐδόθη ἡ τιμὴ καὶ ἡ βασιλεία· καὶ πᾶσαι αἱ φυλαὶ καὶ γλῶσσαι αὐτῷ δουλεύσουσι. » Καὶ τοῦτο ἦν ἄρα τὸ εἰρημένον παρ' αὐτοῦ· « Πάτερ, δόξασόν με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι, παρὰ σοί. » "Ὅτι δὲ σαρκωθεὶς ὁ τοῦ Θεοῦ Λόγος σύνεδρός ἐστι, καὶ ἰσοκλεὴς τῷ Θεῷ καὶ Πατρὶ, καὶ μετὰ σαρκὸς, ὡς εἰς ὑπάρχων Υἱὸς, καὶ ὅτε γέγονεν ἄνθρωπος, σαφηνιεῖ γράφων ὁ πάνσοφος Παῦλος· « Τοιοῦτον ἔχομεν ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς ὑψηλοῖς. Ναὶ μὴν, καὶ αὐτὸς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ἐρομένων αὐτὸν τῶν Ἰουδαίων, εἴπερ ἐστὶν αὐτὸς ἀληθῶς ὁ Χριστὸς, « Ἑὰν εἶπω, φησὶν, ὑμῖν, οὐ μὴ πιστεύσητε· καὶ ἐὰν ἐπερωτήσω, οὐ μὴ ἀποκριθῆτε. Ἀπὸ τοῦ νῦν δὲ ἔσται ὁ Υἱὸς τοῦ ἀνθρώπου καθήμενος ἐκ δεξιῶν τῆς δυνάμεως τοῦ Θεοῦ. » Οὐκοῦν ἐν τοῖς τῆς θεότητος θρόνοις καὶ ἐνανθρωπήσαντα τὸν Γϊὸν ὁ τῶν ἁγίων προφητῶν ἐθεᾶτο χορός. Ἴδωμεν δὲ καὶ τοὺς τῆς νέας Διαθήκης κήρυκας, τοὺς τῆς ὑφ' ἥλιον μυσταγωγούς, οἷς αὐτὸς ἔφη ὁ Χριστός· « Οὐχ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς ὑμῶν τὸ λαλοῦν ἐν ὑμῖν. Εὑρήσομεν τοίνυν λέγοντα τὸν θεσπέσιον Βαπτιστήν· « Ὀπίσω μου ἔρχεται ἀνὴρ, ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν. Εἶτα πῶς ὁ μετ᾿ αὐτὸν ἰὼν, πρῶτος αὐτοῦ ἦν; ὅτι γὰρ ὑστερίζει κατὰ τὸν τῆς σαρκὸς χρόνον Ἰωάννου ὁ Χριστὸς, πῶς οὐχ ἅπασιν ἐναργές; Τί οὖν πρὸς ταῦτα φαίη τις ἄν; Ἔλυσεν ἡμῖν αὐτὸς ὁ Σωτὴρ τὸ ζητούμενον. Ἔφη γὰρ Ἰουδαίοις προσλαλῶν· « [᾿Αμὴν, ἀμὴν λέγω ὑμῖν,] πρὶν ᾿Ἀβραὰμ γενέσθαι ἐγώ εἰμι. » ὧν μὲν γὰρ καὶ πρὸ ᾿Αβραὰμ θεϊκῶς, νοεῖται δὲ μετ᾿ αὐτὸν, καθὸ πέφηνεν ἄνθρωπος. Εἶτα τοῦ Θεοῦ καὶ Πατρὸς βοῶντος ἀναφανδόν· « Τὴν δόξαν μου ἑτέρῳ οὐ δώσω κ ( Θεὸς γὰρ ἕτερος παρ' αὐτὸν οὐδείς)· ἔφη πρὸς ἡμᾶς ὁ Χριστός· « Ὅταν δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ μετὰ τῶν ἁγίων ἀγγέλων. » Υἱοῦ δὲ ἀνθρώπου προσδοκωμένου καταβαίνειν ἐξ οὐρανῶν, γράφει πάλιν ὁ πάνσοφος Παῦλος· · Ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος πᾶσιν ἀνθρώ ποις· ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας, σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου. Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. » Ἔφη δὲ καὶ ἑτέρωθι περὶ τῶν ἐξ αἵματος Ἰσραὴλ τοὺς λόγους ποιούμενος, ὅτι « Αὐτῶν αἱ ἐπαγγελίαι, καὶ ἡ νομοθεσία, καὶ ἡ διαθήκη, καὶ ἐξ αὐτῶν τὸ κατὰ σάρκα Χριστὸς, ὁ ὧν ἐπὶ πάντων Θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. ᾿Αμήν. » Οὐκοῦν κατ' ἔχνος ἰόντες ἀπροσκλινῶς τῆς τῶν Πατέρων ὁμολογίας, αὐτόν φαμεν τὸν ἐκ τοῦ Θεοῦ. Πατρὸς Λόγον γεννηθέντα Υἱὸν μονογενῆ, σαρκωθῆ( ναί τε καὶ ἐνανθρωπῆσαι, παθεῖν, ἀποθανεῖν, ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ. Ἀπαθὴς μὲν γὰρ ὁμολογουμένως τό γε ἧκον εἰς ἰδίαν φύσιν ὁ τοῦ Θεοῦ Λόγος· καὶ οὐδεὶς οὕτως ἐμβρόντητος, ὡς νομίσαι δύνασθαι πάθους εἶναι δεκτικὴν τὴν ὑπὲρ πάντα φύσιν. Ἐπειδὴ δὲ γέγονεν ἄνθρωπος, ἰδίαν ποιησάμενος σάρκα τὴν ἐκ τῆς ἁγίας Παρθένου, ταύτῃ τοι τοῖς τῆς οἰκονομίας ἑπόμενοι λόγοις, σαρκὶ τῇ ἰδίᾳ παθεῖν ἀνθρωπίνως διαβεβαιούμεθα τὸν ἐπέκεινα τοῦ παθεῖν ὡς Θεόν. Εἰ γὰρ Θεὸς ὑπάρχων γέγονεν ἄνθρωπος, ἀποπεφοίτηκε δὲ οὐδαμῶς τοῦ εἶναι θεὸς, εἰ γέγονε τῆς κτίσεως μέρος, καὶ μεμένηκεν ὑπὲρ τὴν κτίσιν· εἰ νομοθέτης ὧν ὡς Θεὸς, γέγονεν ὑπὸ νόμον, καὶ νομοθέτης ἦν ἔτι· καὶ Δεσπότης ὢν θεῖκῶς, δούλου μορφὴν ὑπέδυ, καὶ ἀναπόβλητον ἔχει τὸ τῆς δεσποτείας ἀξίωμα· εἰ μονογενὴς ὑπάρχων γέγονε πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, καὶ ἔστι μονογενὴς, τί τὸ παράδοξον, εἰ σαρκὶ παθὼν ἀνθρωπίνως, ἀπαθὴς καὶ οὕτω νοεῖται θεϊκῶς; Καὶ γοῦν ὁ πάνσοφος Παῦλος τὸν ἐν μορφῇ καὶ ἰσότητι τοῦ Θεοῦ καὶ Πατρὸς ὑπάρχοντα Λόγον, τὸν αὐτὸν ὑπήκοον γενέσθαι φησὶ, καὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ. Ἐν ἑτέρᾳ δὲ τῶν ἰδίων Ἑπιστολῶν περὶ αὐτοῦ φησιν· Ὅστις ἐστὶν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως· ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα τὰ ἐν τῷ οὐρανῷ καὶ τὰ ἐπὶ τῆς γῆς · καὶ αὐτός ἐστι πρὸ πάντων· καὶ τὰ πάντα ἐν αὐτῷ συνέστηκε·, καὶ αὐτὸν δεδόσθαι φησὶ κεφαλὴν τῇ Ἐκκλησίᾳ, γενέσθαι δὲ καὶ ἀπαρχὴν τῶν κεκοιμημένων, καὶ πρωτότοκον τῶν νεκρῶν. Καίτοι ζωή, καὶ ζωοποιὸς ὁ ἐκ Θεοῦ Πατρός ἐστι Λόγος, ἅτε δὴ καὶ ἐκ ζωῆς ἀναφὺς, τοῦ τεκόντος αὐτόν. Εἶτα πῶς γέγονεν πρωτότοκος ἐκ νεκρῶν, καὶ ἀπαρχὴ τῶν κεκοιμημένων; Ἐπειδὴ γὰρ τὴν τοῦ θανάτου δεκτικὴν ἰδίαν ἐποιήσατο σάρκα, ο χάριτι Θεοῦ, καθά φησιν ὁ πάνσοφος Παῦλος, ὑπὲρ παντὸς ἐγεύσατο θανάτου» τῇ παθεῖν αὐτὸν δυναμένῃ σαρκὶ, οὐκ ἀποβαλὼν αὐτὸς τὸ εἶναι ζωή. Οὐκοῦν κἂν εἰ λέγοιτο σαρκὶ παθεῖν, οὐ φύσει θεότητος εἰσδέξεται τὸ παθεῖν, ἀλλ᾿ ὡς ἔφην ἀρτίως, ἰδίᾳ σαρκὶ τῇ τοῦ πάθους δεκτικῇ. Καὶ γοῦν ὁ μακάριος προφήτης Ησαΐας ἐνανθρωπήσαντα Θεὸν τὸν σαρκὶ παθόντα γινώσκων, ἔφη που περὶ αὐτοῦ· Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἄκακος ἐναντίον τοῦ κείροντος αὐτὸν, ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. Ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη· τὴν δὲ γενεὰν αὐτοῦ τίς διηγήσεται; "Ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. » Καίτοι εἴπερ τις ἦν ἄνθρωπος, καὶ ἰδικῶς νοούμενος υἱὸς, συνημμένος δὲ Θεῷ, καθά φασιν οἱ τῶν ἀνοσίων δογμάτων εἰσηγηταὶ, πῶς ἔτι δυσεύρετος ὁ τὴν γενεὰν αὐτοῦ διηγήσασθαι δυνάμενος; Γέγονε γὰρ ἐκ σπέρματος Ἰεσσαὶ καὶ Δαυΐδ. Τὴν δὲ γε τοῦ Θεοῦ Λόγου γέννησιν, ἤτοι τὸν τῆς γεννήσεως τρόπον, τίς ὁ φάναι δυνάμενος; « Αἴρεται γὰρ ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ, » τουτέστιν ἡ ὕπαρξις· τέθεικε γὰρ ἀντὶ τῆς ὑπάρξεως τὴν ζωήν. Ὑψοῦ δὲ διάττει, καὶ ὑπερνήχεται τοὺς ἐπὶ τῆς γῆς. Ἀπερινόητος γὰρ, καὶ ἀπρόσβλητος παντελῶς ταῖς ἀνθρώπων διανοίαις ὁ περὶ τῆς ἀῤῥήτου φύσεως Λόγος. Προσεποίσω τοῖς εἰρημένοις, καὶ τόδε· « Εἷς Κύριος, μία πίστις, ἓν βάπτισμα, » καθά φησιν ὁ ἱερώτατος Παῦλος. Ἑνὸς οὖν ὄντος Κυρίου, πίστεώς τε μιᾶς, καὶ ἑνὸς βαπτίσματος, τίς ὁ Κύριος, καὶ εἰς τίνα πεπιστεύκαμέν τε καὶ βεβαπτίσμεθα; ᾿Αλλ᾽ ἴσως πρέπειν ὅτι μάλιστα φαίη τις ἂν, τῷ ἐκ Θεοῦ Πατρὸς ὄντι Λόγῳ τὴν τε κυριότητα, καὶ τὴν πίστιν τὴν πρὸς ἡμῶν, ἐπ᾿ αὐτῷ δὲ τελεῖσθαι, καὶ τὸ σωτήριον βάπτισμα. Οὕτω γάρ που τοῖς ἁγίοις ἀποστόλοις ἐνετείλατο λέγων· « Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. » Ὅ γε μὴν θεσπέσιος Παῦλος τὴν τῆς κυριότητος δόξαν, καὶ τῆς πί- η στεως τὴν ὁμολογίαν, καὶ τὴν τοῦ ἁγίου βαπτίσματος δύναμιν ἐμφανῆ καθίστησι, λέγων· « Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου· Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τουτέστι Χριστὸν καταγαγεῖν· ἢ, Τίς καταβήσεται εἰς τὴν ἄβυσσον; τουτέστι Χριστὸν ἀναγαγεῖν ἐκ νεκρῶν. Ἀλλὰ τί λέγει ἡ Γραφή; Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου. Ὅτι ἐὰν εἴπῃς· Κύριος Ἰησοῦς, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου, ὅτι ὁ Θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν, σωθήσῃ.» Γράφει δὲ πάλιν· « Οὐκ οἴδατε, ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν, εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; » Ἰδοὺ δὴ σαφῶς περιΐστησιν εὐτές χνως τῆς τε κυριότητος, καὶ τῆς πίστεως τὴν ὁμολογίαν, καὶ αὐτὴν δὲ τὴν τοῦ ἁγίου βαπτίσματος χάριν, εἰς τὸν παθόντα τὸν θάνατον καὶ ἐγηγερμένον ἐκ νεκρῶν. Ἆρα οὖν εἰς υἱοὺς πιστεύομεν δύο; Αρα τὸν ἐκ Θεοῦ Πατρὸς ἀπαστράψαντα παραδραμόντες Λόγον, ὡς υἱῷ παρ' αὐτὸν ἑτέρῳ, τῷ παθόντι προσάψομεν τὴν τῆς κυριότητος δόξαν, καὶ αὐτῆς δὲ τῆς πίστεως τὴν ὁμολογίαν, καὶ τὸ οὐράνιον βάπτισμα; Εἶτα πῶς οὐκ εὔηθες, μᾶλλον δὲ, καὶ ἀναμφιλόγως δυσσεβὲς, τὸ οὕτω φρονεῖν ἢ λέγειν; Τί οὖν ἐροῦμεν; « Εἷς Κύριος ἀληθῶς, μία τε πίστις, καὶ ἓν βάπτισμα. » Καὶ γὰρ ἐστιν εἷς Υἱὸς, καὶ Κύριος, οὐκ ἄνθρωπον κατὰ συνάφειαν λαβὼν ὁ Λόγος, καὶ μέτοχον αὐτὸν ἀποφήνας καὶ ἰδίων ἀξιωμάτων, καὶ μεταδοὺς υἱότητός τε καὶ κυριότητος αὐτῷ, καθά φασι καὶ γεγράφασι ληροῦντές τινες· ἀλλ᾿ αὐτὸς ἐνανθρωπήσας καὶ σαρκωθεὶς ὁ ἐκ Θεοῦ Λόγος, τὸ φῶς τὸ ἐκ φωτός. Εἰς τὸν τούτου θάνατον βεβαπτίσμεθα, παθόντος μὲν ἀνθρωπίνως αὐτοῦ ἰδίᾳ σαρκὶ, μεμενηκότος δὲ ἀπαθοῦς θεϊκῶς, καὶ ζῶντος ἀεί. Ζωὴ γάρ ἐστιν ἐκ ζωῆς τοῦ Θεοῦ καὶ Πατρός. Οὕτω νενίκηται θάνατος, ἐπιπηδῆσαι τολμήσας τῷ σώματι τῆς ζωῆς· καταργεῖται δὲ οὕτω, καὶ ἐν ἡμῖν ἡ φθορά, καὶ αὐτοῦ τοῦ θανάτου τὸ κράτος ἀσθενεῖ. Καὶ μὴν ἔφη Χριστός· « Ἀμὴν, ἀμὴν, λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ Υἱοῦ τοῦ ἀνθρώπου, καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. » Ζωοποιὸν οὖν ἄρα τὸ ἅγιον σῶμα, καὶ αἷμα τοῦ Χριστοῦ. – Σῶμα γὰρ, ὡς ἔφην, ἐστὶν οὐκ ἀνθρώπου τινὸς μετόχου ζωῆς, ἴδιον δὲ μᾶλλον τῆς κατὰ φύσιν ζωῆς, δῆλον δὲ ὅτι τοῦ Μονογενοῦς. Ταῦτα φρονεῖ μεθ' ἡμῶν ὁ φιλόχριστος τῶν ἁγίων Πατέρων χορὸς, καὶ αὐτὸς δὲ ὁ νυνὶ τὸν τῆς ἁγίας Κωνσταντινουπολιτῶν Ἐκκλησίας κατακοσμήσας θρόνον, ὁσιώτατος καὶ θεοσεβέστατος ἀδελφὸς, καὶ συνεπίσκοπος Πρόκλος. Γέγραφε γὰρ, καὶ αὐτὸς πρὸς τοὺς τῆς ἑῴας θεοφι λεστάτους ἐπισκόπους αὐταῖς λέξεσιν ὧδε· Καὶ σαρκοῦται μὲν ἀτρέπτως ὁ ἀνείδεος· τίκτεται δὲ καὶ κατὰ σάρκα ὁ ἄναρχος· προκόπτει δὲ τῇ κατὰ τὸ σῶμα ἡλικίᾳ ὁ φύσει παντέλειος· καὶ παθῶν ἀνέχεται ὁ παθῶν ἀνώτερος, οὐχ ᾧ ἦν ὑπομείνας τὰς ὕβρεις, ἀλλ᾽ ᾧ γέγονε καταδεξάμενος τὰ τοῦ σώματος πάθη. Ελέγχεται τοίνυν τῶν ἕτερα παρὰ ταῦτα φρονούντων ἢ γεγραφότων ἡ κακοπιστία, πανταχοῦ νοσοῦσα τὸ βέβηλον, καὶ τὸ τοῖς τῆς ἀληθείας ἀπᾷδον δόγ μασι. Διαπεράναντες δὲ τὸν περὶ Χριστοῦ λόγον οἱ τρισμακάριοι Πατέρες, τοῦ ἁγίου Πνεύματος διαμνημο νεύουσι. Πιστεύειν γὰρ ἔφασαν εἰς αὐτὸ, καθάπερ ἀμέλει εἰς τὸν Πατέρα καὶ τὸν Υἱόν. Ὁμοούσιον γάρ ἐστιν αὐτοῖς· καὶ προχεῖται μὲν, ἤγουν ἐκπορεύεται, καθάπερ ἀπὸ πηγῆς τοῦ Θεοῦ καὶ Πατρὸς, χορηγεῖται δὲ τῇ κτίσει διὰ τοῦ Υἱοῦ. Ἐνεφύσησε γοῦν τοῖς ἁγίοις ἀποστόλοις λέγων· ( Λάβετε Πνεῦμα ἄγιον. » Οὐκοῦν ἐκ Θεοῦ καὶ Θεὸς τὸ Πνεῦμά έστι, καὶ οὐκ ἀλλότριον τῆς ἀνωτάτω πασῶν οὐσίας, ἀλλ᾿ ἐξ αὐτῆς τε καὶ ἐν αὐτῇ καὶ ἴδιον αὐτῆς. Αὕτη μὲν οὖν τῶν ἁγίων Πατέρων ἡ εὐθυτενὴς καὶ ἀπλανεστάτη πίστις, ἤτοι τῆς πίστεως, ἡ ὁμολογία. ᾿Αλλ' ὡς ὁ Παῦλός φησιν, « Ὁ Θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ Εὐαγγελίου τῆς δόξης Χριστοῦ. » ᾿Αφέντες γοῦν τὸ εὐθὺ τῆς ἀληθείας ἰέναι τινὲς, ἄττουσι κατὰ πετρῶν, « μὴ νοοῦν τες μήτε ἃ λέγουσι, μήτε περὶ τίνων διαβεβαιοῦνται.» Περιϊστάντες γὰρ τὴν τῆς υἱότητος δόξαν εἰς μόνον τὸν ἐκ Θεοῦ Πατρὸς φύντα Λόγον, ὡς Υὸν ἕτερον τὸν ἐκ σπέρματος Δαυΐδ, καὶ Ἰεσσαὶ συνῆφθαί φασιν αὐτῷ, καὶ μετέχειν υἱότητος, καὶ τιμῆς θεοπρεποῦς, καὶ τῆς ἐνοικήσεως αὐτοῦ τοῦ Λόγου, καὶ πάντα μᾶλλον ἐσχηκέναι παρ' αὐτοῦ, ἴδιον δὲ παντελῶς οὐδέν. Περὶ τῶν τοιούτων, ὡς γε οἶμαι, γεγράφασι τοῦ Σωτῆρος οἱ μαθηταί. « Παρεισέδυσαν γάρ τινες ἄνθρωποι, οἱ καὶ πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρῖμα, ἀσεβεῖς, τὴν τοῦ Θεοῦ χάριν μετατιθέντες εἰς ἀσέλγειαν, καὶ τὸν μόνον Δεσπότην καὶ Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἀρνούμενοι· » Ἰησοῦς δὲ Χριστὸς ὀνομάζοιτο ἂν εἰκότως ἐν ἀνθρώπου μορφῇ πεφηνὼς ὁ Λόγος. Ἐπεὶ φραζέτωσαν ἐρομένοις οἱ δι' ἐναντίας, οἱ τὰ Νεστορίου τε καὶ Θεοδώρου φρονεῖν καὶ λαλεῖν ἐκ πολλῆς ἄγαν ἀσυνεσίας οὐ παραιτούμενοι· Εκβάλλετε τοῦ εἶναι Θεὸν, καὶ Υἱὸν ἀληθινὸν τοῦ Θεοῦ καὶ Πατρὸς τὸν ἐκ τῆς ἁγίας Παρθένου, τὸ παθεῖν αὐτῷ προσνέμοντες μόνῳ 1, καὶ ἀποσοβοῦντες αὐτὸν τοῦ Θεοῦ Λόγου, ἵνα μὴ Θεὸς λέγοιτο παθητός. Ταῦτα γὰρ τῆς ἐκείνων ἐθελακριβείας τὰ εὐρήματα, καὶ ἡ τῶν ἐννοιῶν χυδαιότης. Οὐκοῦν μὴ ὀνομαζέσθω Χριστὸς, ἰδικῶς, καὶ κατὰ μόνας ὁ ἐκ Θεοῦ Πατρὸς Λόγος. Ωσπερ γάρ ἐστιν ἀπεοικὸς αὐτῷ τὸ παθεῖν, ὅταν ἔξω νοοῖτο σαρκὸς, οὕτω καὶ ἡ χρίσις ἀνάρμοστόν τι χρῆμα καὶ ἀλλότριον αὐτοῦ. » Ἰησοῦν γὰρ τὸν ἀπὸ Ναζαρέτ ἔχρισεν ὁ Θεὸς Πνεύματι ἁγίῳ· · αὐτοτελὴς δὲ πάντως ὁ ἐκ Θεοῦ Λόγος, καὶ οὐκ ἂν ἐδεήθη χρίσεως τῆς διὰ τοῦ ἁγίου Πνεύματος. Οὐκοῦν ἀρνήσασθε τὴν οἰκονομίαν· ἀποστήσατε τὸν Μονογενῆ τῆς εἰς τὸν κόσμον ἀγάπης. μὴ ὀνομαζέσθω Χριστὸς παρ' ὑμῶν. Ἢ οὐ σμικρὸν αὐτῷ τὸ ἐν τοῖς καθ' ἡμᾶς γενέσθαι μέτροις; Οὐκοῦν ἐπειδήπερ, καὶ τοῦτό ἐστιν ἀπεοικὸς αὐτῷ, ὁμολαγείτω μηδεὶς ὅτι γέγονεν ἄνθρωπος· ἵνα καὶ αὐτοῖς εἴπῃ Χριστός· « Πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ. » Οὐκοῦν, ὡς τῆς ἀληθείας ἐχθροὺς, τοὺς ὧδε φρονεῖν ἡρημένους ἡγούμενοι, φεύγωμεν αὐτῶν τὰς ὀλεθρίους καινοφωνίας κ. καὶ ἑπώμεθα μᾶλλον ταῖς δόξαις τῶν ἁγίων Πατέρων, καὶ τῇ παραδόσει τῶν ἁγίων ἀποστόλων καὶ εὐαγγελιστῶν. Αὐτὸς γὰρ ἦν ἐν αὐτοῖς ὁ λαλῶν ὁ ἐνανθρω πήσας Λόγος· δι' οὗ καὶ μεθ' οὗ, τῷ Θεῷ καὶ Πατρὶ, τιμή, δόξα, κράτος σὺν ἁγίῳ Πνεύματι, νῦν, καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Αμήν.
Kyrillou archiepiskopou Alexandreias eis to hagion Symbolon. Tois agapētois kai potheinotatois Anastasiǭ, Alexandrǭ, Martinianǭ, Iōannę̄, Parēgoriǭ presbyterǭ, kai Maximǭ diakonǭ, kai loipois orthodoxois Patrasi monachōn, kai tois syn hymin ton monērē bion askousi, kai en pistei Theou hidrymenois, Kyrillos en Kyriǭ chairein. To philomathes kai philoponon tēs hymeteras agapēs kai nyn ou metriōs epainesai echō, kai axion einai phēmi tou pantos logou. To gar toi theiōn ephiesthai mathēmatōn, kai tēs tōn hierōn dogmatōn orthotētos metapoieisthai philein, pōs ouk an hyperagasaito tis? Kai gar esti zōēs tēs aperantou kai makarias to chrēma proxenon, kai ouk amisthos hē en ge toutois spoudē. Phēsi gar pou pros ton en ouranois Patera kai Theon ho Kyrios hēmōn Iēsous Christos; « Hautē de estin hē aiōnios zōē, hina ginōskōsi se ton monon alēthinon Theon, kai hon apesteilas Iēsoun Christon.» Orthē gar pistis, kai akataskōptos, syndromon echousa tēn ex ergōn agathōn phaidrotēta, pantos hēmas empiplēsin agathou, kai diaprepē lachontas tēn doxan apophainei. Praxeōn de lamprotēs, ei amoirousa phainoito dogmatōn orthōn kai adiablētou pisteōs, onēseien an, hōs ge oimai, kat' oudena tropon tēn tou anthrōpou psychēn. Ōsper gar hē pistis chōris tōn ergōn nekra estin, houtōs einai phamen alēthes, kai to empalin. Oukoun synanalampetō tois tēs euzōïas auchēmasi, kai to amōmēton en pistei. ᾿Artioi gar houtōs esometha, kata ton tou pansophou Mōÿseōs nomon; « Teleios gar esę̄, phēsin, enanti Kyriou k. » Hoi de tou pistin echein orthēn ex amathias oligōrēsantes, eita tais epieikeiais ton heautōn episemnynontes bion, eoikasi pōs andrasin euphna men lachousi tou prosōpou ton charaktēra, peplanēmenēn de kai diastrophon tōn ommatōn tēn bolēn; hōste kai prepein autois to dia phōnēs Hieremiou pros tēn tōn Ioudaiōn mētera, phēmi dē tēn Hierousalēm, eirēmenon para tou Theou; «Idou ouk eisin hoi ophthalmoi sou orthoi, kai hē kardia sou kalē., Chrē toinyn hymas hygia kai pro ge tōn allōn echein en heautois ton noun, kai diamemnēsthai Grammatos hierou prosphōnountos kai legontos; « Hoi ophthalmoi sou ortha blepetōsan. Orthē de blepsis ommatōn tōn esō kekrymmenōn to ischnōs, kai apexesmenōs periathrein dynasthai, kata ge to enchōroun, tous eiper 1 an genoito, peri Theou logous. Blepomen gar en esoptrǭ kai ainigmati, kai ginōskomen ek merous; ho ge mēn ek skotous apokalyptōn bathea, to tēs alētheias eniēsi phōs tois ethelousin orthōs tēn peri autou gnōsin elein. Chrē toigaroun hēmas Theǭ prospiptein, legontas; « Phōtison tous ophthalmous mou, mē pote hypnōsō eis thanaton; ; to gar tēs orthotētos tōn hierōn dogmatōn apolisthein eiē an heteron ouden, plēn hoti saphōs to hypnoun eis thanaton; ekpiptomen de tēs orthotētos, hote mē tais theopneustois hepometha Graphais, all᾽ ē prolēpsesin ouk epai-| noumenais, ē kata prosklisin tēn pros ge tinas ouk orthopodountas peri tēn pistin, tas tēs heautōn dianoias aponemontes rhopas, kai pro ge tōn allōn tas heautōn psychas adikountes haliskometha. Peisteon dē oun tois tēs orthotētos epimelētais pros to tois hierois kērygmasi dokoun; ha kai dia Pneumatos hagiou paredosan hēmin hoi ap᾿ archēs autoptai, kai hypēretai genomenoi tou logou; hōn tois ichnesin akolouthein espoudasan kai hoi paneuphēmoi Pateres hēmōn, hoi to septon te kai oikoumenikon tēs pisteōs horisamenoi: Symbolon, en tę̄ Nikaeōn synagēgermenoi kata kai rous. Hois dē kai autos synedros ēn ho Christos; ephē gar, hoti « Hopou ean ōsi dyo ē treis synēgmenoi eis to onoma emon, ekei eimi en mesǭ autōn. Hoti gar proedros ēn aoratōs tēs hagias kai megalēs ekeinēs synodou ho Christos, pōs estin amphiballein? Krēpis hoia tis kai themelios arrhagēs, kai akradantos tois ana pasan tēn gēn aneballeto, mallon de kateballeto, tēs akraiphnous kai amōmētou pisteōs hē homologia. Eita pōs apēn ho Christos, eiper ēn autos ho themelios, kata tēn tou sophōtatou Paulou phōnēn? Themelion gar allon, phēsin, oudeis dynatai theinai para ton keimenon, hos estin Iēsous ho Christos. » Tēn toinyn ektetheisan par' ekeinōn kai horistheisan pistin tetērēkasin adiablētōs kai hoi met᾿ autous gegonotes hagioi Pateres, kai poimenes laōn, kai phōstēres Ekklēsiōn, kai eutechnestatoi mystagōgoi. Elleloipos de holōs ouden, ēgoun pareōramenon tōn anankaiōn eis onēsin katidoi tis an en tais tōn Paterōn homologiais, ēgoun ekthesesin, has pepoiēntai peri tēs orthēs kai akapēleutou pisteōs, eis elenchon men kai anatropēn haireseōs hapasēs, kai dyssebous athyrostomias, eis bebaiōsin de, kai asphaleian tois orthopodousi peri tēn pistin; hois ho lampros aneteilen heōsphoros, kai diēugasen hē hēmera hē dia tou hagiou baptismatos charis. kata tas Graphas, kai to tēs alētheias eniēsi phōs Epeidē de gegraphen hymōn hē eulabeia, hōs parocheteuousi tines eph' ha mē prosēke ta en tǭ Symbolǭ, tōn en autǭ rhēmatōn tēn dynamin ē ou synientes orthōs, ē kai ek tou proskeklisthai tais tinōn syngraphais eis adokimon apopheromenoi noun, eita chrēnai kame tous peri toutōn autōn pros hymas poiēsasthai logous kai diermēneusai saphōs tēn tēs ektheseōs dynamin, dein ǭēthēn, haper eis noun hēkei ton emon, epidromadēn eipein. Hepsometha de pantachou tais tōn hagiōn Paterōn homologiais te kai doxais, orthōs kai aprosklinōs basanizontes ta par᾿ autōn eirēmena. Ēdē men gar kai hē hagia synodos, hē kata ge, phēmi, tōn Ephesiōn syneilegmenē kata boulēsin Theou, tēs Nestoriou kakodoxias hosian kai akribē katenenkousa tēn psēphon, kai tas tōn heterōn kainophōnias tē, oiper an ē genointo met' auton, hē kai pro autou gegonasi, ta isa phronountes autǭ, kai eipein ē grapsai tolmēsantes, synkatekrinen ekeinǭ, tēn isēn autois epitheisa dikēn. Kai gar ēn akolouthon, henos hapax epi tais houtō bebēlois kainophōniais kategnōsmenou, mē kath' henos mallon elthein, all᾽, en᾿ houtōs eipō, kata pasēs autōn tēs aireseōs, ētoi tēs sykophantias, hēs pepoiēntai kata tōn eusebōn tēs Ekklēsias dogmatōn, dyo presbeuontes huious, kai diatemnontes ton ameriston, kai anthrōpolatrias enklēma katagraphontes ouranou te kai gēs. Proskynei gar meth᾽ hēmōn hē tōn anō pneumatōn hagia plēthys ton hena Kyrion Iēsoun Christon. Hyper de tou mē agnoeisthai para tisi tou Symbolou tēn dynamin, ho kai en hapasais tais hagiais tou Theou Ekklēsiais kai kratei, kai kekēryktai, Paterōn hagiōn doxas, ēgoun ektheseis, enetaxa tois autothi pepragmenois hypomnēmasin; hin᾽ eideien hoi entynchanontes autais, tina prosēkei noeisthai tropon tōn hagiōn Paterōn tēn ekthesin, ētoi to akraiphnes tēs orthēs pisteōs Symbolon. Oimai de tēn agapēn hymōn kai entychein tǭ bibliǭ, ho peri toutōn autōn - syngegraphamen. Auto de kai nyn, hōs ephēn, epi lexeōs autēs paratheis to Symbolon, tetrapsomai syn Theǭ pros ge to dein hekasta tōn en autǭ keimenōn diermēneusai saphōs. Gegraphota gar oida ton panaoidimon Petron; « Hetoimoi aei pros apologian panti tǭ autounti hymas logon peri tēs en hymin ousēs elpidos.» To Symbolon tōn en Nikaią Paterōn. Pisteuomen eis hena Theon, Patera pantokratora, pantōn horatōn te kai aoratōn poiētēn; kai eis hena Kyrion Iēsoun Christon, ton Huion tou Theou, gennēthenta ek tou Patros ton monogenē, toutestin ek tēs ousias autou; Theon ek Theou, phōs ek phōtos, Theon alēthinon ek Theou alēthinou; gennēthenta, ou poiēthenta; homoousion tǭ Patri; di' hou ta panta egeneto, ta te en tǭ ouranǭ, kai ta en tę̄ gę̄; ton di᾿ hēmas tous anthrōpous, kai dia tēn hēmeteran sōtērian katelthonta, kai sarkōthenta, kai enanthrōpēsanta, pathonta, kai anastanta tę̄ tritę̄ hēmerą; anelthonta eis ouranous; erchomenon krinai zōntas kai nekrous; kai eis to Pneuma to hagion. Tous de legontas, hoti hōn pote, hote ouk ēn; kai prin gennēbēnai, ouk ēn; kai hoti ex ouk ontōn egeneto, ē ex heteras hypostaseōs, ē ousias phaskontas einai, ē trepton, ē alloiōton ton Huion tou Theou, toutous anathematizei hē apostolikē kai katholikē Ekklēsia. Pisteuein ephasan eis hena Theon, ek bathrōn hōsper autōn kataseiontes tas Hellēnōn doxas; «Hoi phaskontes einai sophoi, emōranthēsan, kai ēllaxanto tēn doxan tou aphthartou Theou en homoiōmati eikonos phthartou anthrōpou, kai peteinōn, kai tetrapodōn, kai herpetōn.» Prosekynēsan de kai tę̄ ktisei para ton ktisanta, kai tois tou kosmou stoicheiois dedouleuka - si, pollous kai anarithmētous hypotopēsantes ; einai tous theous. Oukoun eis anairesin tēs polytheou planēs hena Theon onomazousin, hepomenoi pantachou tois hiereis Grammasi, kai tēs alētheias to kallos tois ana pasan tēn hyph᾽ hēlion katasēmainontes. Touto kai ho pansophos edra Mōÿsēs, saphestata legōn; Akoue Israēl; Kyrios ho Theos sou Kyrios heis esti. » Kai autos de pou phēsin ho tōn holōn genesiourgos kai Despotēs; « Ouk esontai soi theoi heteroi plēn emou. Kai mēn kai dia phōnēs tōn hagiōn prophētōn; « Egō Kyrios prōtos, kai egō meta tauta, kai ouk esti parex emou. ᾿Arista dē oun hoi paneuphēmoi Pateres krēpida tę̄ pistei kataballomenoi to chrēnai phronein kai legein, hōs heis kai monos esti physei, kai alētheią Theos, pisteuein ephasan eis hena Theon. Prosonomazousi de auton kai Patera pantokratora, hina syneispherētai tǭ Patri dēlōsis Huiou, di᾽ an esti Patēr, synyphestōtos te kai synyparchontos aei. Oude gar gegonen en chronǭ Patēr, all᾽ ēn ho estin aei, toutesti Patēr, pan tos hyparchōn epekeina gennētou, kai en hypertatois hypsōmasi. To gar toi kratein kai kyrieuein tōn holōn, lampran houtō, kai aparablēton autǭ prosnemei tēn doxan. Par' autou de phasi dedēmiourgēsthai ta panta, ta te en tois ouranois kai ta epi tēs gēs; hina kantautha to asymphyes autou pros pasan ktisin nooito. Asynkritos gar hē diaphora poiētou kai poiēmatos, agenētou kai gennētou, physeōs te tēs hypo zyga kai douleias, kai tēs tois despotikois axiōmasin exōraïsmenēs, theopoepē te kai hyperkosmion lachousēs tēn doxan. Huiou ge mēn diamnēmoneusantes, hina mē dokoien onoma koinon prosnemein autǭ, hoper an isōs tat; toito kai eph᾿ hēmōn autōn (keklēmetha gar kai hēmeis nioi), nounechestata prosepagousi ta di' hōn estin idein tēs henousēs autǭ phaidrotētos physikēs to hyper ktisin axiōma. Gegennēsthai gar, kai ou pepoiēsthai phasin, asyntakton men ousiōdōs tę̄ ktisei dia to mē pepoiēsthai noountes auton, ekphynai de mallon diischyrizomenoi tēs ousias tou Theou kai Patros achronōs te kai aperinoētōs; « hōn gar ho Logos en archę̄. » Eita tēs ōdinos to gnēsion (anthrōpinōs de kai touto eirēsthō, dia to chrēsimon) eu mala katasēmainontes, Theon ephasan ek Theou gegennēsthai ton Uion. Entha gar holōs gennēsis alēthēs, ekei pou pantōs hepoito an to chrēnai noein kai legein ouk allotrion tēs ousias tou tekontos to techthen, all' idion autēs, hoti kai ex autēs kata ton autę̄ preponta te kai eoikota logon. Ou gar kata sōma texetai to asōmaton, houtō de mallon, hōs phōs ek phōtos, hina en tǭ apastrapsanti phōti to apaugasthen enthen nooito phōs, kai ex autou kata proodon aporrhēton te kai aphraston, kai en autǭ kath᾿ henōsin, kai tautotēta physikēn. Houtō gar einai phamen en men tǭ Patri ton Huion, en de tǭ Huiǭ ton Patera. Hypographei gar ho Huios en idią physei te kai doxę̄ ton heautou Gennētora. Kai goun ephē saphōs pros hena tōn hagiōn mathētōn (Philippos de houtos ēn); Ou pisteueis, hoti egō en tǭ Patri, kai ho Patēr en emoi estin? Ho heōrakōs eme, heōrake ton Patera. Egō kai ho Patēr en esmen. » Oukoun homoousios ho Huios tǭ Patri. Tautę̄ toi, kai Theos alēthinos ek Theou alēthinou gegennēsthai pisteuetai. Kai to men tēs gennēseōs onoma tethen heurēsomen, kai epi tōn ktismatōn, kata ge, phēmi, to; « Uious egennēsa, kai hypsōsa, ; peri tōn ex haimatos Israēl eirēmenōn para Theou. All᾽ en charitos taxei tēn toiande klēsin apokerdainei to poiēthen. Epi de ge tou kata physin Huiou katachrēstikōs men tōn toioutōn ouden, alēthē de panta; kai dia touto monos ek pantōn, Egō eimi, phēsin, hē alētheia. » Hōste kan gennē - sin, kan huiotēta tis ep᾿ autǭ legę̄, pseudos poiēseien an oudamōs; autos gar estin hē alētheia. ᾿Asphalizontai toinyn tas hēmeteras psychas hoi paneuphēmoi mystagōgoi, Patera kai Huion pantachou, kai gennēsin onomazontes, kai Theon alēthinon ek Theou alēthinou, kai phōs ek phōtos apastrapsai legontes; hina kai to asōmaton kai to haploun hē gennēsis echę̄, kai to ex autou ge kai en autǭ, kai hekateros hyparchōn idio prosōpōs noētai. Patēr gar estin ho Patēr, kai ouch Huios; kai Huios ho techtheis, kai ou Patēr; kai en tautotēti physeōs idion hekaterou to einai, ho estin. Hapantōn de poiētēn horatōn te kai aoratōn apophēnantes ton Patera, di' Huiou ta panta dedēmiourgēsthai phasin, ou to meion en doxę̄, kathaper tina klēron autǭ preponta prosnenemēkotes, pollou ge kai dei; pou gar holōs esti to elatton, ē goun to meizon horan en tautotēti tēs ousias? all' hōs tou Theou kai Patros ou pephykotos heterōs ergazesthai ti kai eis to einai kalein, plēn hoti di' Huiou en Pneumati, hōs dia dynameōs kai sophias tēs heautou. Gegraptai gar, hoti « Tǭ logǭ Kyriou hoi ouranoi estereōthēsan, kai tǭ pneumati tou stomatos autou pasa hē dynamis autōn. » Nai mēn, kai ho pansophos Iōannēs; « En archę̄ ēn ho Logos, eipōn, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos, » prosepēnenken anankaiōs; « Panta di' autou egeneto, kai chōris autou egeneto ouden. » Homoousion toinyn, isoklea te kai isourgon tǭ Patri ton Huion apodedeichotes, diamemnēntai chrēsi mōs tēs enanthrōpēseōs autou, kai tēs meta sarkos oikonomias diatranousi to mystērion, teleōtatēn esesthai kai aprosdea dia toutou tēs pisteōs tēn paradosin eu mala diegnōkotes. Ou gar toi monon apochrē tois pisteuousin eis auton to diakei - sthai, kai phronein, hōs Theos ek Theou gegennētai tou Patros, homoousios te autǭ, kai charaktēr hyparchōn tēs hypostaseōs autou; all᾽ ēn anankaion eidenai pros toutois, hōs tēs hapantōn heneka sōtērias, kai zōēs katheis heauton eis kenōsin, elabe doulou morphēn, kai proēlthen anthrōpos, gennētheis kata sarka ek gynaikos. Dia touto phasi; Ton di᾽ hēmas tous anthrōpous, kai dia tēn hēmeteran sōtērian katelthonta, sarkōthenta, enanthrōpēsanta. "Athrei dē, hopōs en kosmǭ tǭ deonti, kai en taxei tę̄ prepōs. destatę̄ proeisin ho logos autois. Katelthein gar ephasan, hina dia toutou ton epanō pantōn Kyrion ennoōmen physei te kai doxę̄, kai palin touton kataroitēsanta di᾿ hēmas, eis to ethelēsai, phēmi, tēn pros hēmas homoiōsin epelthein R, kai epilampsai tǭ osmǭ meta sarkos. Gegraptai gar en biblǭ Psalmōn; « Ho Theos emphanōs ēxei, ho Theos hēmōn, kai ou parasiōpēsetai. » Noētheiē d' an, eiper heloito tis, kai kath᾽ heteron tropon hē kathodos ; hoion, ex ouranou, kai anōthen, ē kai ap᾿ autou tou Patros. Phōnais gar tais kath᾿ hēmas kai ta hyper noun katadēloun, ethos tois hierois Grammasi. Kai goun ephē, tois hagiois prosdialegomenos mathētais; ; Exēlthon apo tou Patros, kai elēlytha eis ton kosmon; palin aphiēmi ton kosmon, kai poreuomai pros ton Patera; ; kai palin; ; Hymeis ek tōn katō este, egō ek tōn anō eimi;, eti te pros toutois; « Egō ek tou Patros exēlthon, kai hēkō. » Graphei de kai ho thespesios Iōannēs; « Ho anōthen erchomenos, epanō pantōn esti.i Kaitoi gar hyparchōn en hypertatais hyperochais, kai epanō pantōn ousiōdōs meta tou idiou Patros, hate dē kai en tautotēti physeōs tēs pros auton stephanoumenos, « ouch harpagmon hēgēsato to einai isa Theǭ, all᾽ heauton ekenōse, morphēn doulou labōn, en homoiōmati anthrōpōn genomenos, kai schēmati heuretheis hōs anthrōpos, etapeinōsen heauton. » Hepeidē gar Theos hōn ho Logos tēn hēmōn hēmpescheto sarka, memenēke de kai houtō Theos, tautę̄ toi Theon ho hierōtatos Paulos en homoiōmati anthrōpōn genesthai phēsin, heurethēnai te hōs anthrōpon schēmati. Theos gar ēn, hōs ephēn, en eidei tǭ kath' hēmas, kai ouk apsychon ge tēn sarka labōn, katha phronein edoxe tisi tōn hairetikōn, epsychōmenēn de mallon psychę̄ noerą. Auton oun ara ton ek tēs ousias tou Patros proelthonta Logon, kai Huion monogenē, ton Theon alēthinon ek Theou alēthinou, to phōs to ek tou phōtos, ton di᾽ hou ta panta egeneto, katelthein ephasan hoi Pateres, sarkōthēnai te kai enanthrōpēsai, toutestin hypomeinai gennēsin tēn kata sarka ek gynaikos, kai proelthein en eidei tǭ kath᾿ hēmas; touto gar to enanthrōpēsai estin. Heis oun ara Kyrios Iēsous Christos, autos ho monogenēs tou Patros Logos genomenos anthrōpos, ouk apobeblēkōs to einai ho ēn; apomemenēke gar kai en anthrōpotēti Theos, kai en morphę̄ doulou Despotēs, kai en kenōsei tę̄ kath᾽ hēmas to plēres echōn theikōs, kai en astheneią sarkos tōn dynameōn Kyrios, kai en tois tēs anthrōpotētos metrois idion echōn to hyper pasan tēn ktisin. men gar ēn pro sarkos, anapoblētōs echei; Theos gar ēn, kai Huios alēthinos, monogenēs te kai phōs, zōē, kai dynamis. "A de ouk ēn, tauta proseilēphōs horatai dia tēn oikonomian; dia gar epoiēsato ta tēs sarkos. Ou gar ēn heterou tinos, autou de mallon hē aphrastōs autǭ, kai aporrhētōs henōtheisa sarx. Houtō kai ho sophos Iōannēs sarka phēsi genesthai ton Logon. Gegone de sarx ou kata metastasin, ē tropēn, ē alloiōsin eis tēn tēs sarkos physin metabalōn; oute mēn phyrmon, ē synkrisin, ē tēn thrylloumenēn para tisi synousiōsin hypomeinas (amēchanon gar, epeiper esti kata physin atreptōs te kai analloiōtōs echōn), sarka de mallon epsychōmenēn psychę̄ noerą parthenikou kai achrantou sōmatos labōn, kai idian autēn poiēsamenos. Ethos de tę̄ theopneustǭ Graphę̄, kai apo monēs esth᾽ hote tēs sarkos holon anthrōpon hypodēloun; Ekcheō gar, phēsin, apo tou Pneumatos mou epi pasan sarka. » Ou gar toi sarxin ouk epsychōmenais psychę̄ noerą enēsein Theos epēngelleto, anthrōpois de ᾿mallon tois synestōsin ek psychēs kai sōmatos. Oukoun ouk apodramōn ho Logos tou einai ho ēn, gegonen anthrōpos, alla kai en eidei tǭ kath' hēmas pephēnōs, apomemenēke Logos. Kai ou proteron anthrōpos noeitai Christos, eith' houtō proelthōn eis to einai Theos; alla Theos ōn ho Logos gegonen anthrōpos, hina en tautǭ noētai Theos hyparchōn homou kai anthrōpos ho autos. Hoi ge mēn auton eis hoious merizontes dyo, kai tolmōntes legein hoti ton ek spermatos tou Dauïd anthrōpon heautǭ synēpsen ho Theos Logos, kai metedōken autǭ tēs axias, kai tēs timēs, kai tou tēs huiotētos axiōmatos, kai pareskeuasen auton hypomeinai stauron, apothanein, kai anabiōnai, kai anelthein eis ton ouranon, kai kathisai en dexią tou Patros, hina proskynētai para pasēs tēs ktiseōs, anaphorą Theou dechomenos tas timas, prōton men huious presbeuousi dyo, eita tou mystēriou tēn dynamin antistrephousin amathōs. Ou gar ex anthrōpou Theos gegonen ho Christos, hōs ephēn, alla Theos ōn ho Logos gegone sarx, toutestin anthrōpos. Kekenōsthai de legetai, hōs pro tēs kenōseōs to plēres echōn en idią physei, katho noeitai Theos. Ou gar ek tou kenos einai tis eis to plēres anebē, etapeinōse de mallon heauton ex hypsōmatōn theïkōn, kai arrhētou doxēs, ou tapeinos ōn anthrōpos, hypsōthē dedoxasmenos. Helabe de doulou morphēn hōs eleutheros, ouchi doulos ōn eis tēn tēs eleutherias anepēdēse doxan. En homoiōmati anthrōpōn gegonen ho en morphę̄ kai isotēti tou Patros, ouk anthrōpos ōn, to en homoiōmati Theou genesthai peploutēke methektōs. Ti toinyn antistrephousi tēs oikonomias tous lo gous, kai parasēmainousi tēn alētheian, apasais antanistamenoi tais theopneustois Graphais, hai Theon onta ginōskousi, kai enanthrōpēsanta ton Huion, hena te onomazousi pantachou? Kai goun en tǭ tēs Kosmo poiïas bibliǭ gegraphen ho Mōÿsēs, hōs diebibase men ho thespesios Iakōb ton cheimarroun Iabōk ta paidia autou, kai apemeine monos; epalaie de met' autou anthrōpos heōs prōï; kai ekalesen Iakōb to onoma tou topou ekeinou, Eidos Theou; « Eidon gar, phēsi, Theon prosōpon pros prosōpon, kai esōthē mou hē psychē. Aneteile de autǭ hēlios, hēnika parēlthe to eidos tou Theou. Iakōb de epeskaze tǭ mērǭ autou. Proanedeikny gar tǭ patriarchę̄ Theos, hoti kai enanthrōpēsei kata kairous ho monogenēs autou Logos, kai antipalon hexei ton Israēl; kai hoti peri auton ouk orthopodēsousi, chōlanousi de hōsper, katha phēsin autos dia tēs tou Psallontos lyras; « Huioi allotrioi epseusanto moi, huioi allotrioi epalaiōthēsan, kai ; echōlanan apo tōn tribōn autōn. » Touti gar hoimai katadēloun to episkasai ton Iakōb tǭ mērǭ autou. Plēn ekeino athrei; anthrōpou palaiontos pros auton, heōrakenai phēsi Theon prosōpon pros prosōpon; kai eidos auton onomazei Theou. ᾿Apomemenēke gar ho tou Theou Logos, kai anthrōpos gegonōs, en morphę̄ tou Patros, kata ge, phēmi, tēn noētēn eikona, kai to kata panotioun aparallaktōs echon 4. Kai goun ephē pros Philippon, charaktēra tēs hypostaseōs tou Patros heauton apophainōn, kai meta sarkos; «. Ho eōrakōs eme, heōrake ton Patera. » Epeidē de tina tōn ek genetēs tetherapeuke typhlon, heurōn auton en tǭ hierǭ; « Sy pisteueis, ephasken, eis ton Huion tou Theou? » Ekeinou ge mēn pros touto legontos; « Tis esti, Kyrie, hina pisteusō eis auton? ; kai apekrinato legōn; « Kai heōrakas auton, kai ho lalōn meta sou, ekeinos esti. » Tetheatai de ho typhlos ou gymnon, ē asarkon auton, all᾽ en eidei mallon tǭ kath᾽ hēmas; kai pepisteuken eis ton heōramenon, ouch hōs Huion huiǭ synēmmenon heterǭ, all᾿ hōs eis hena ton physei te kai alēthōs ou dicha sarkos epilampsanta tois epi tēs gēs. Mōÿsēs ge mēn ho thespesios en eulogiais phēsi; Dote Leui tēn dēlōsin autou, kai tēn alētheian autou tǭ andri tǭ hosiǭ; hon exepeirasan en peirą; eloidorēsan auton eph᾽ hydatos antilogias. Ho legōn tǭ Patri kai tę̄ mētri; Ouch heōraka se; kai tous adelphous autou ouk epegnō. Prostetache men gar ho tōn holōn Theos ton prodērē genesthai tǭ Iarōn poikilōs exyphasmenon; phorēma de touto monę̄ tę̄ archierōsynę̄ prepon, kai eknemēthen autę̄. Pros de ge tǭ stēthei tou archiereōs lithoi tines ēsan apērtēmenoi, ton arithmon dōdeka, hōn en mesǭ tetachato dēlōsis te kai alētheia, dyo palin heteroi lithoi. Ainigmatōdōs de dia toutōn ho tōn hagiōn apostolōn diedeiknyto choros, hoion en kyklǭ periechōn ton Emmanouēl, hos esti dēlōsis kai alētheia; dedēlōke gar hēmin tēn alētheian, tēn en skiais, kai typois apostēsas latreian. Hoti de gegonen hēmōn archiereus ho monogenēs tou Theou Logos, hote kai anthrōpos gegone, pōs estin amphiballein, gegraphotos hōdi tou thespesiou Paulous Katanoēsate ton apostolon kai archierea tēs homologias hēmōn Iēsoun, piston onta tǭ poiēsanti auton ?» To gar toi tēs hierōsynēs axiōma tois tēs anthrōpotētos metrois ouk apeoikos nooit᾽ an eikotōs, kai meion men, ē kata tēn tou Theou Logou physin te kai doxan, ouk anarmoston de tę̄ meta sarkos oikonomią; gegonasi gar autou ta anthrōpina. tēn dēlōsin kai tēn alētheian. » Poiǭ de ara phēsi Leui, ēgoun hierei, diesaphēsen eipōn; « Tǭ andri tǭ hosiǭ. Ou gar epoiēsen hamartian ho Kyrios hēmōn Iēsous Christos. Graphei oun ho Paulos peri autou; Toioutos hēmin eprepen archiereus, hosios, akakos, amiantos, kechōrismenos apo tōn hamartōlōn, kai hypsēloteros tōn ouranōn genomenos. » - « Touton exepeirasan en peirą; eloidorēsan auton eph᾿ hydatos antilogias. » Ō paradoxou pragmatos. ᾿Andra legōn auton, Theon apephēnen euthys; hon dē parōxyne te kai exepeirasen ho Israēl en te tę̄ erēmǭ, kai epi hydatos antilogias. Kai pistōsetai legōn ho Psalmǭdos; « Dierrēxen en erēmǭ petran, kai epotisen autous hōs en abyssǭ pollę̄; kai exēgagen « Dote » toinyn, phēsi, « tǭ Leui, » toutesti tǭ hierei, hydōr ek petras, kai katēgagen hōs potamous hydatinas, epestēsan hē mētēr autou kai hoi adelphoi, eita dynatai, ta. Kai ti meta touto? « Kai exepeirasan, phēsin, auton en tę̄ kardią autōn; kai katelalēsan tou Theou, kai eipon; Mē dynēsetai ho Theos hetoimasai trapezan en erēmǭ, hoti epataxe petran, kai errhyēsan hydata, kai cheimarroi kateklysthēsan? Mē kai arton dynēsetai ; dounai, ē hetoimasai trapezan tǭ laǭ autou? Synes oun, hopōs dialeloidorēntai thaumatourgounti tǭ Theǭ, hon dē andra phēsin ho Mōÿsēs. Syneis gar houtō kai ho thespesios Paulos, graphei; Epinon gar ek pneumatikēs akolouthousēs petras; hē de petra ēn ho Christos. Oukoun ho loidorētheis anēr, autos ēn ekeinos, hos oupō sesarkōmenos epeirazeto para tōn ex Israēl. Hoti gar ouch heteros ēn Huios ho pro sarkos, ( heteros de par' auton ho ek spermatos tou Dauïd, katha phanai tolmōsi tines, all᾽ heis te kai ho autos, pro men tēs sarkōseōs gymnos eti Logos, meta de ge tēn apotexin tēn ek tēs hagias Parthenou sesarkōmenos, kai enanthrōpēsas, katha gegraphasin hoi hagioi kai thespesioi Pateres, sēmeiǭ palin eterǭ peplērophorēken ho Mōÿsēs. Ōsper gar eromenou tinos, kai anamathein ethelontos, peri poiou gegonen andros ho Logos autǭ, hen dē kai ekpepeirasthai, kai leloidorēsthai phēsi para tōn ex Israēl, mononouchi kai cheira proteinōn katadeiknysi ton Iēsoun, kai phēsin; Ho legōn tǭ patri kai tę̄ mētri; Ouch heōraka se, kai tous adelphous autou ouk epegnō. » Memnēmetha gar gegraphotos henos tōn hagiōn euangelistōn, hōs didaskontos pote tou Christou kai mystagōgountos prosdramontos tinos tōn mathētōn, kai legontos ; Idou hē mētēr sou, kai hoi adelphoi sou hestēkasin exō, idein se thelontes, o ekteinas tēn cheira autou epi tous mathētas, eipe; « Mētēr mou kai adelphoi mou houtoi eisin, hoi akouontes ton logon tou Theou, kai poiountes. Hos gar an poiēsę̄ to thelēma tou Patros mou tou en tois ouranois, houtos adelphos mou, kai adelphē, kai mētēr esti. » Touto, oimai, estin hoper ephē Mōÿsēs; « Ho Legōn tǭ patri kai tę̄ mētri Ouchi heōraka se; kai tous adelphous autou ouk epegnō. » Kai 5 mēn, kai ho pansophos Daniēl en eidei tǭ kath' hēmas tetheasthai phēsi ton monogenē tou Theou Logon. Idein men gar ephē Palaion hēmerōn, kathēmenon epi thronou, myrias te myriadas tōn parastantōn, kai chilias chiliadas tōn leitourgōn; kai dia mesou tina parentheis, hetera toutois epagei Etheōroun gar en horamati tēs nyktos, kai idou meta tōn nephelōn tou ouranou hōs Huios anthrōpou erchomenos, kai heōs tou Palaiou tōn hēmerōn ephthase, kai enōpion autou prosēnechthē, kai autǭ edothē hē timē kai hē basileia; kai pasai hai phylai kai glōssai autǭ douleusousin. » Idou dē palin saphōs te kai enargōs anabainonta pros ton en ouranois Pa; tera kai Theon tetheatai ton Emmanouēl. Nephelē gar hypelaben auton; hon dē, kai ouk anthrōpon haplōs, all᾽ hōs Huion anthrōpou phēsi. Theos gar ēn en homoiōsei tę̄ pros hēmas gegonōs ho Logos. Houtō syneis, kai ho pansophos Paulos en homoiōmati anthrōpōn genesthai phēsin auton, heurethēnai de hōs anthrōpon en schēmati, kai en homoiōmati sarkos hamartias hōphthai tois epi tēs gēs. Ei de anthrōpos ēn, synapheią tę̄ pros ton Theon, hōs Theos, timōmenos, ephē d᾽ an ho prophētēs, hōs Theon, ē hōs Huion Theou tetheasthai ton meta tōn nephelōn erchomenon; all᾽ ou touto phēsin, ekeino de mallon to, « hōs Huion anthrōpou. » Oiden ara Theon onta, kai enanthrōpēsanta ton Huion, ēgoun en homoiōmati anthrōpou genomenon, kata tēn tou Paulou phōnēn. Plēn kai en sarki pephēnōs, « heōs tou Palaiou tōn hēmerōn ephthase. » Toutestin, eis ton tou aidiou Patros anapephoitēke thronon; « Kai autǭ edothē hē timē kai hē basileia; kai pasai hai phylai kai glōssai autǭ douleusousi. » Kai touto ēn ara to eirēmenon par' autou; « Pater, doxason me tę̄ doxę̄, hę̄ eichon pro tou ton kosmon einai, para soi. » "Hoti de sarkōtheis ho tou Theou Logos synedros esti, kai isokleēs tǭ Theǭ kai Patri, kai meta sarkos, hōs eis hyparchōn Huios, kai hote gegonen anthrōpos, saphēniei graphōn ho pansophos Paulos; « Toiouton echomen archierea, hos ekathisen en dexią tou thronou tēs megalōsynēs en tois hypsēlois. Nai mēn, kai autos ho Kyrios hēmōn Iēsous Christos, eromenōn auton tōn Ioudaiōn, eiper estin autos alēthōs ho Christos, « Hean eipō, phēsin, hymin, ou mē pisteusēte; kai ean eperōtēsō, ou mē apokrithēte. Apo tou nyn de estai ho Huios tou anthrōpou kathēmenos ek dexiōn tēs dynameōs tou Theou. » Oukoun en tois tēs theotētos thronois kai enanthrōpēsanta ton Gïon ho tōn hagiōn prophētōn etheato choros. Idōmen de kai tous tēs neas Diathēkēs kērykas, tous tēs hyph' hēlion mystagōgous, hois autos ephē ho Christos; « Ouch hymeis este hoi lalountes, alla to Pneuma tou Patros hymōn to laloun en hymin. Heurēsomen toinyn legonta ton thespesion Baptistēn; « Opisō mou erchetai anēr, hos emprosthen mou gegonen, hoti prōtos mou ēn. Eita pōs ho met᾿ auton iōn, prōtos autou ēn? hoti gar hysterizei kata ton tēs sarkos chronon Iōannou ho Christos, pōs ouch hapasin enarges? Ti oun pros tauta phaiē tis an? Elysen hēmin autos ho Sōtēr to zētoumenon. Ephē gar Ioudaiois proslalōn; « [᾿Amēn, amēn legō hymin,] prin ᾿Abraam genesthai egō eimi. » hōn men gar kai pro ᾿Abraam theïkōs, noeitai de met᾿ auton, katho pephēnen anthrōpos. Eita tou Theou kai Patros boōntos anaphandon; « Tēn doxan mou heterǭ ou dōsō k ( Theos gar heteros par' auton oudeis); ephē pros hēmas ho Christos; « Hotan de elthę̄ ho Huios tou anthrōpou en tę̄ doxę̄ tou Patros autou meta tōn hagiōn angelōn. » Huiou de anthrōpou prosdokōmenou katabainein ex ouranōn, graphei palin ho pansophos Paulos; ; Epephanē gar hē charis tou Theou hē sōtērios pasin anthrō pois; hina arnēsamenoi tēn asebeian kai tas kosmikas epithymias, sōphronōs kai dikaiōs kai eusebōs zēsōmen en tǭ nyn aiōni, prosdechomenoi tēn makarian elpida kai epiphaneian tēs doxēs tou megalou. Theou kai Sōtēros hēmōn Iēsou Christou. » Ephē de kai heterōthi peri tōn ex haimatos Israēl tous logous poioumenos, hoti « Autōn hai epangeliai, kai hē nomothesia, kai hē diathēkē, kai ex autōn to kata sarka Christos, ho hōn epi pantōn Theos eulogētos eis tous aiōnas. ᾿Amēn. » Oukoun kat' echnos iontes aprosklinōs tēs tōn Paterōn homologias, auton phamen ton ek tou Theou. Patros Logon gennēthenta Huion monogenē, sarkōthē( nai te kai enanthrōpēsai, pathein, apothanein, anastēnai ek nekrōn tę̄ tritę̄ hēmerą. Apathēs men gar homologoumenōs to ge hēkon eis idian physin ho tou Theou Logos; kai oudeis houtōs embrontētos, hōs nomisai dynasthai pathous einai dektikēn tēn hyper panta physin. Epeidē de gegonen anthrōpos, idian poiēsamenos sarka tēn ek tēs hagias Parthenou, tautę̄ toi tois tēs oikonomias hepomenoi logois, sarki tę̄ idią pathein anthrōpinōs diabebaioumetha ton epekeina tou pathein hōs Theon. Ei gar Theos hyparchōn gegonen anthrōpos, apopephoitēke de oudamōs tou einai theos, ei gegone tēs ktiseōs meros, kai memenēken hyper tēn ktisin; ei nomothetēs hōn hōs Theos, gegonen hypo nomon, kai nomothetēs ēn eti; kai Despotēs ōn theikōs, doulou morphēn hypedy, kai anapoblēton echei to tēs despoteias axiōma; ei monogenēs hyparchōn gegone prōtotokos en pollois adelphois, kai esti monogenēs, ti to paradoxon, ei sarki pathōn anthrōpinōs, apathēs kai houtō noeitai theïkōs? Kai goun ho pansophos Paulos ton en morphę̄ kai isotēti tou Theou kai Patros hyparchonta Logon, ton auton hypēkoon genesthai phēsi, kai mechri thanatou, thanatou de staurou. En heterą de tōn idiōn Hepistolōn peri autou phēsin; Hostis estin eikōn tou Theou tou aoratou, prōtotokos pasēs ktiseōs; hoti en autǭ ektisthē ta panta ta en tǭ ouranǭ kai ta epi tēs gēs ; kai autos esti pro pantōn; kai ta panta en autǭ synestēke;, kai auton dedosthai phēsi kephalēn tę̄ Ekklēsią, genesthai de kai aparchēn tōn kekoimēmenōn, kai prōtotokon tōn nekrōn. Kaitoi zōē, kai zōopoios ho ek Theou Patros esti Logos, hate dē kai ek zōēs anaphys, tou tekontos auton. Eita pōs gegonen prōtotokos ek nekrōn, kai aparchē tōn kekoimēmenōn? Epeidē gar tēn tou thanatou dektikēn idian epoiēsato sarka, o chariti Theou, katha phēsin ho pansophos Paulos, hyper pantos egeusato thanatou» tę̄ pathein auton dynamenę̄ sarki, ouk apobalōn autos to einai zōē. Oukoun kan ei legoito sarki pathein, ou physei theotētos eisdexetai to pathein, all᾿ hōs ephēn artiōs, idią sarki tę̄ tou pathous dektikę̄. Kai goun ho makarios prophētēs Ēsaïas enanthrōpēsanta Theon ton sarki pathonta ginōskōn, ephē pou peri autou; Hōs probaton epi sphagēn ēchthē, kai hōs amnos akakos enantion tou keirontos auton, aphōnos, houtōs ouk anoigei to stoma autou. En tę̄ tapeinōsei autou hē krisis autou ērthē; tēn de genean autou tis diēgēsetai? "Hoti airetai apo tēs gēs hē zōē autou. » Kaitoi eiper tis ēn anthrōpos, kai idikōs nooumenos huios, synēmmenos de Theǭ, katha phasin hoi tōn anosiōn dogmatōn eisēgētai, pōs eti dyseuretos ho tēn genean autou diēgēsasthai dynamenos? Gegone gar ek spermatos Iessai kai Dauïd. Tēn de ge tou Theou Logou gennēsin, ētoi ton tēs gennēseōs tropon, tis ho phanai dynamenos? « Airetai gar apo tēs gēs hē zōē autou, » toutestin hē hyparxis; tetheike gar anti tēs hyparxeōs tēn zōēn. Hypsou de diattei, kai hypernēchetai tous epi tēs gēs. Aperinoētos gar, kai aprosblētos pantelōs tais anthrōpōn dianoiais ho peri tēs arrhētou physeōs Logos. Prosepoisō tois eirēmenois, kai tode; « Heis Kyrios, mia pistis, hen baptisma, » katha phēsin ho hierōtatos Paulos. Henos oun ontos Kyriou, pisteōs te mias, kai henos baptismatos, tis ho Kyrios, kai eis tina pepisteukamen te kai bebaptismetha? ᾿All᾽ isōs prepein hoti malista phaiē tis an, tǭ ek Theou Patros onti Logǭ tēn te kyriotēta, kai tēn pistin tēn pros hēmōn, ep᾿ autǭ de teleisthai, kai to sōtērion baptisma. Houtō gar pou tois hagiois apostolois eneteilato legōn; « Poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou Huiou, kai tou hagiou Pneumatos. » Ho ge mēn thespesios Paulos tēn tēs kyriotētos doxan, kai tēs pi- ē steōs tēn homologian, kai tēn tou hagiou baptismatos dynamin emphanē kathistēsi, legōn; « Mē eipę̄s en tę̄ kardią sou; Tis anabēsetai eis ton ouranon? toutesti Christon katagagein; ē, Tis katabēsetai eis tēn abysson? toutesti Christon anagagein ek nekrōn. Alla ti legei hē Graphē? Engys sou to rhēma estin en tǭ stomati sou, kai en tę̄ kardią sou. Hoti ean eipę̄s; Kyrios Iēsous, kai pisteusę̄s en tę̄ kardią sou, hoti ho Theos ēgeiren auton ek nekrōn, sōthēsę̄.» Graphei de palin; « Ouk oidate, hoti hosoi ebaptisthēmen eis Christon Iēsoun, eis ton thanaton autou ebaptisthēmen? » Idou dē saphōs periïstēsin eutes chnōs tēs te kyriotētos, kai tēs pisteōs tēn homologian, kai autēn de tēn tou hagiou baptismatos charin, eis ton pathonta ton thanaton kai egēgermenon ek nekrōn. Ara oun eis huious pisteuomen dyo? Ara ton ek Theou Patros apastrapsanta paradramontes Logon, hōs huiǭ par' auton heterǭ, tǭ pathonti prosapsomen tēn tēs kyriotētos doxan, kai autēs de tēs pisteōs tēn homologian, kai to ouranion baptisma? Eita pōs ouk euēthes, mallon de, kai anamphilogōs dyssebes, to houtō phronein ē legein? Ti oun eroumen? « Heis Kyrios alēthōs, mia te pistis, kai hen baptisma. » Kai gar estin heis Huios, kai Kyrios, ouk anthrōpon kata synapheian labōn ho Logos, kai metochon auton apophēnas kai idiōn axiōmatōn, kai metadous huiotētos te kai kyriotētos autǭ, katha phasi kai gegraphasi lērountes tines; all᾿ autos enanthrōpēsas kai sarkōtheis ho ek Theou Logos, to phōs to ek phōtos. Eis ton toutou thanaton bebaptismetha, pathontos men anthrōpinōs autou idią sarki, memenēkotos de apathous theïkōs, kai zōntos aei. Zōē gar estin ek zōēs tou Theou kai Patros. Houtō nenikētai thanatos, epipēdēsai tolmēsas tǭ sōmati tēs zōēs; katargeitai de houtō, kai en hēmin hē phthora, kai autou tou thanatou to kratos asthenei. Kai mēn ephē Christos; « Amēn, amēn, legō hymin, ean mē phagēte tēn sarka tou Huiou tou anthrōpou, kai piēte autou to haima, ouk echete zōēn en heautois. » Zōopoion oun ara to hagion sōma, kai haima tou Christou. – Sōma gar, hōs ephēn, estin ouk anthrōpou tinos metochou zōēs, idion de mallon tēs kata physin zōēs, dēlon de hoti tou Monogenous. Tauta phronei meth' hēmōn ho philochristos tōn hagiōn Paterōn choros, kai autos de ho nyni ton tēs hagias Kōnstantinoupolitōn Ekklēsias katakosmēsas thronon, hosiōtatos kai theosebestatos adelphos, kai synepiskopos Proklos. Gegraphe gar, kai autos pros tous tēs heǭas theophi lestatous episkopous autais lexesin hōde; Kai sarkoutai men atreptōs ho aneideos; tiktetai de kai kata sarka ho anarchos; prokoptei de tę̄ kata to sōma hēlikią ho physei panteleios; kai pathōn anechetai ho pathōn anōteros, ouch hǭ ēn hypomeinas tas hybreis, all᾽ hǭ gegone katadexamenos ta tou sōmatos pathē. Elenchetai toinyn tōn hetera para tauta phronountōn ē gegraphotōn hē kakopistia, pantachou nosousa to bebēlon, kai to tois tēs alētheias apądon dog masi. Diaperanantes de ton peri Christou logon hoi trismakarioi Pateres, tou hagiou Pneumatos diamnēmo neuousi. Pisteuein gar ephasan eis auto, kathaper amelei eis ton Patera kai ton Huion. Homoousion gar estin autois; kai procheitai men, ēgoun ekporeuetai, kathaper apo pēgēs tou Theou kai Patros, chorēgeitai de tę̄ ktisei dia tou Huiou. Enephysēse goun tois hagiois apostolois legōn; ( Labete Pneuma agion. » Oukoun ek Theou kai Theos to Pneuma esti, kai ouk allotrion tēs anōtatō pasōn ousias, all᾿ ex autēs te kai en autę̄ kai idion autēs. Hautē men oun tōn hagiōn Paterōn hē euthytenēs kai aplanestatē pistis, ētoi tēs pisteōs, hē homologia. ᾿All' hōs ho Paulos phēsin, « Ho Theos tou aiōnos toutou etyphlōse ta noēmata tōn apistōn eis to mē augasai ton phōtismon tou Euangeliou tēs doxēs Christou. » ᾿Aphentes goun to euthy tēs alētheias ienai tines, attousi kata petrōn, « mē nooun tes mēte ha legousi, mēte peri tinōn diabebaiountai.» Periïstantes gar tēn tēs huiotētos doxan eis monon ton ek Theou Patros phynta Logon, hōs Yon heteron ton ek spermatos Dauïd, kai Iessai synēphthai phasin autǭ, kai metechein huiotētos, kai timēs theoprepous, kai tēs enoikēseōs autou tou Logou, kai panta mallon eschēkenai par' autou, idion de pantelōs ouden. Peri tōn toioutōn, hōs ge oimai, gegraphasi tou Sōtēros hoi mathētai. « Pareisedysan gar tines anthrōpoi, hoi kai palai progegrammenoi eis touto to krima, asebeis, tēn tou Theou charin metatithentes eis aselgeian, kai ton monon Despotēn kai Kyrion hēmōn Iēsoun Christon arnoumenoi; » Iēsous de Christos onomazoito an eikotōs en anthrōpou morphę̄ pephēnōs ho Logos. Epei phrazetōsan eromenois hoi di' enantias, hoi ta Nestoriou te kai Theodōrou phronein kai lalein ek pollēs agan asynesias ou paraitoumenoi; Ekballete tou einai Theon, kai Huion alēthinon tou Theou kai Patros ton ek tēs hagias Parthenou, to pathein autǭ prosnemontes monǭ 1, kai aposobountes auton tou Theou Logou, hina mē Theos legoito pathētos. Tauta gar tēs ekeinōn ethelakribeias ta eurēmata, kai hē tōn ennoiōn chydaiotēs. Oukoun mē onomazesthō Christos, idikōs, kai kata monas ho ek Theou Patros Logos. Ōsper gar estin apeoikos autǭ to pathein, hotan exō nooito sarkos, houtō kai hē chrisis anarmoston ti chrēma kai allotrion autou. » Iēsoun gar ton apo Nazaret echrisen ho Theos Pneumati hagiǭ; ; autotelēs de pantōs ho ek Theou Logos, kai ouk an edeēthē chriseōs tēs dia tou hagiou Pneumatos. Oukoun arnēsasthe tēn oikonomian; apostēsate ton Monogenē tēs eis ton kosmon agapēs. mē onomazesthō Christos par' hymōn. Ē ou smikron autǭ to en tois kath' hēmas genesthai metrois? Oukoun epeidēper, kai touto estin apeoikos autǭ, homolageitō mēdeis hoti gegonen anthrōpos; hina kai autois eipę̄ Christos; « Planasthe, mē eidotes tas Graphas, mēde tēn dynamin tou Theou. » Oukoun, hōs tēs alētheias echthrous, tous hōde phronein hērēmenous hēgoumenoi, pheugōmen autōn tas olethrious kainophōnias k. kai hepōmetha mallon tais doxais tōn hagiōn Paterōn, kai tę̄ paradosei tōn hagiōn apostolōn kai euangelistōn. Autos gar ēn en autois ho lalōn ho enanthrō pēsas Logos; di' hou kai meth' hou, tǭ Theǭ kai Patri, timē, doxa, kratos syn hagiǭ Pneumati, nyn, kai aei, kai eis tous aiōnas tōn aiōnōn. Amēn.
Of Cyril, archbishop of Alexandria, on the holy symbol.
To the beloved and most dearly longed-for Anastasius, Alexander, Martinian, John, Paregorius, presbyter, and Maximus, deacon, and to the other orthodox fathers of monks, and to those with you who practise the solitary life and are established in the faith of God, Cyril: greeting in the Lord.
I must again praise not a little the love of learning and of labour of your Love, and I say it is worthy of every word. For who would not greatly admire the desire for divine teachings and the love of laying claim to correctness in the sacred doctrines? For this is a thing that brings about endless and blessed life, and zeal in these matters is not without reward. For our Lord Jesus Christ says somewhere to the Father and God in heaven, “And this is eternal life, that they know you, the only true God, and Jesus Christ whom you have sent.” For a right and unmocked faith, accompanied by the brightness that comes from good works, fills us with every good and shows us to have obtained distinguished glory. But brilliance of deeds, if it appears without right doctrines and an irreproachable faith, would in no way, I think, benefit a man's soul. For as faith without works is dead, so we say the reverse is also true. Let blamelessness in faith, then, shine together with the glories of good living. For so we shall be complete, according to the law of the all-wise Moses: “For you shall be perfect,” it says, “before the Lord.” But those who out of ignorance have neglected to have a right faith, and then adorn their life with virtues, are rather like men who have obtained a well-formed face but whose glance is wandering and squinting; so that what God said through the voice of Jeremiah to the mother of the Jews, I mean Jerusalem, befits them: “Behold, your eyes are not right, nor is your heart good.” You must therefore have a sound mind within you before all else, and remember the sacred writing that calls out and says, “Let your eyes look straight.” Right sight of the eyes hidden within is to be able to look closely and precisely, as far as is possible, at the words about God, if there may be any. For we see in a mirror and a riddle, and we know in part; but he who reveals deep things out of darkness puts the light of truth into those who wish to grasp knowledge of him rightly. We must therefore fall down before God, saying, “Enlighten my eyes, lest I ever sleep in death.” For to slip from the correctness of the sacred doctrines would plainly be nothing other than to sleep in death. And we fall from correctness when we do not follow the divinely inspired Scriptures, but are caught giving the inclinations of our minds either to unapproved preconceptions or to a leaning toward some who do not walk straight in the faith, and so wronging our own souls before all else.
We must, then, be persuaded by the guardians of correctness to what seems right to the sacred proclamations, which those who were from the beginning eyewitnesses and ministers of the word handed down to us through the Holy Spirit; whose footsteps our all-praised fathers were eager to follow, who in their time assembled at Nicaea and defined the venerable and ecumenical symbol of faith. Christ himself sat with them; for he said, “Where two or three are gathered in my name, there I am in the midst of them.” For how can one doubt that Christ invisibly presided over that holy and great synod? The confession of the pure and blameless faith was laid, or rather laid down, like a base and an unbreakable and unshakeable foundation for those throughout the whole earth. Then how was Christ absent, if he himself was the foundation, according to the voice of the most wise Paul? “For no one can lay another foundation,” he says, “than that which is laid, which is Jesus Christ.” The faith set out and defined by them was kept irreproachably by the holy fathers who came after them, shepherds of the people, lights of the churches, and most skilful initiators into the mysteries. One would see nothing at all lacking, or overlooked, of what is necessary for benefit in the confessions, that is, the expositions, the fathers made about the right and unadulterated faith, for the refutation and overthrow of every heresy and impious licence of tongue, and for confirmation and security to those who walk straight in the faith, on whom the bright morning star has risen and the day has dawned, the grace that comes through holy baptism, according to the Scriptures.
Since your Reverence has written that some are diverting what is in the symbol to what is not fitting, either not understanding rightly the force of its words or, from leaning toward the writings of certain people, being carried off to a disqualified mind; and that I too should speak to you about these very matters and explain clearly the force of the exposition, I thought I should say briefly what comes into my mind. We shall follow everywhere the confessions and opinions of the holy fathers, examining what they said rightly and without bias. Already the holy synod gathered by God's will at Ephesus, having brought a holy and exact sentence against the false doctrine of Nestorius, condemned with him the novelties of speech of the others too, whether they come after him or came before him, holding the same views as he and daring to say or write them, laying on them the same penalty. For it was consistent, when one had once been condemned for such profane novelties of speech, to proceed not against one alone but, so to speak, against their whole heresy, that is, the slander they have uttered against the pious doctrines of the church, proclaiming two sons, cutting apart what is undivided, and writing down the charge of worshipping a man against heaven and earth. For the holy host of the spirits above worships with us the one Lord Jesus Christ. So that the force of the symbol, which prevails and is proclaimed in all the holy churches of God, may not be unknown to some, I inserted opinions, that is, expositions, of holy fathers in the minutes of the proceedings there, so that those who read them might know in what way the exposition of the holy fathers, that is, the pure symbol of the right faith, should be understood. I think your Love will also read the book we have composed about these very matters. Now too, as I said, I shall set down the symbol word for word and, with God, turn to explaining clearly each of the things contained in it. For I know that the all-celebrated Peter wrote, “Always be ready to make a defence to anyone who asks you for a reason for the hope that is in you.”
The symbol of the fathers at Nicaea: “We believe in one God, the Father almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten of the Father, only-begotten, that is, of his substance; God from God, light from light, true God from true God; begotten, not made; consubstantial with the Father; through whom all things came to be, those in heaven and those on earth; who for us men and for our salvation came down, was made flesh, became man, suffered, and rose on the third day, ascended into the heavens, and is coming to judge the living and the dead; and in the Holy Spirit. But those who say, ‘There was once when he was not,’ and ‘Before he was begotten he was not,’ and that he came to be from nothing, or who say that the Son of God is of another hypostasis or substance, or changeable or alterable, these the apostolic and catholic church anathematizes.”
They said they believe in one God, shaking, as it were, from their very foundations the opinions of the Greeks: “Claiming to be wise, they became fools, and exchanged the glory of the incorruptible God for the likeness of an image of corruptible man and of birds and four-footed beasts and reptiles.” They worshipped the creature rather than the creator and were slaves to the elements of the world, supposing the gods to be many and innumerable. So for the overthrow of the error of many gods they name one God, following everywhere the sacred writings and showing the beauty of the truth to those throughout the world under the sun. The all-wise Moses did this too, saying most clearly, “Hear, O Israel: the Lord your God is one Lord.” And the creator and Master of all himself says somewhere, “You shall have no other gods besides me”; and through the voice of the holy prophets, “I am the Lord, the first, and I am after these things, and there is none besides me.” Most excellently, then, the all-praised fathers, laying as the base of the faith that we must think and say that there is one and only God by nature and in truth, said that they believe in one God. They also name him Father almighty, so that with the Father there may be brought in also the indication of the Son, by whom he is Father, who always subsists and exists with him. For he did not become Father in time, but was always what he is, that is, Father, being beyond everything that has come to be and in the supreme heights. For ruling and being lord over all things assigns him so brilliant and incomparable a glory. They say that all things were made by him, those in the heavens and those on earth, so that here too his not sharing the nature of any creature may be understood. For the difference between maker and made, between the unoriginate and the originated, between the nature that is under the yoke of slavery and the nature adorned with the dignity of lordship, which has received a glory befitting God and above the world, is incomparable.
Having mentioned the Son, so that they might not seem to assign him a common name, such as might perhaps be applied to us too (for we too have been called sons), they very wisely add the things through which one can see the dignity, above creation, of the natural splendour that is in him. For they say that he was begotten and not made, understanding him to be essentially not ranked with creation, because he was not made, but rather affirming that he sprang forth from the substance of God the Father timelessly and incomprehensibly; for “in the beginning was the Word.” Then, indicating well the genuineness of the birth (let this too be said in human fashion, for its usefulness), they said that the Son was begotten God from God. For wherever there is a true birth, it would surely follow that one must understand and say that what is born is not foreign to the substance of the one who bore it, but its own, because it is from it according to the principle that befits and suits it. For the incorporeal will not give birth in a bodily way, but rather as light from light, so that in the light that flashed forth, the light that shone out from it may be understood, both from it by an ineffable and inexpressible procession and in it by union and natural identity. For so we say that the Son is in the Father and the Father in the Son. For the Son depicts his begetter in his own nature and glory. Indeed he said plainly to one of the holy disciples (this was Philip), “Do you not believe that I am in the Father and the Father is in me? Whoever has seen me has seen the Father. I and the Father are one.” So the Son is consubstantial with the Father; for this reason he is also believed to have been begotten true God from true God. We shall find the name of begetting used of creatures too, as in “I have begotten sons and raised them up,” said by God of those of the blood of Israel. But what is made gains such a title in the rank of grace. In the case of the Son by nature none of these things is used loosely; all are true. And for this reason he alone of all says, “I am the truth.” So whoever speaks of begetting or sonship in his case would in no way be uttering a falsehood; for he is the truth. The all-praised initiators, then, secure our souls by naming everywhere Father and Son and begetting, and by saying “true God from true God” and that “light shone forth from light,” so that the begetting may have both the incorporeal and the simple, and the “from him” and “in him,” and each may be understood to exist in his own person. For the Father is Father and not Son; and the one begotten is Son and not Father; and in identity of nature each has his own being what he is.
Having shown the Father to be maker of all things visible and invisible, they say that all things were made through the Son: not assigning him the lesser in glory as a lot befitting him, far from it (for where at all can one see the less or the greater in identity of substance?), but because God the Father does not by nature make anything and call it into being otherwise than through the Son in the Spirit, as through his own power and wisdom. For it is written, “By the word of the Lord the heavens were made firm, and by the breath of his mouth all their host.” And the all-wise John too, having said, “In the beginning was the Word, and the Word was with God, and the Word was God,” necessarily added, “All things came to be through him, and without him nothing came to be.”
Having shown the Son to be consubstantial with the Father, equal in glory and in working, they usefully mention his incarnation and make plain the mystery of the dispensation with the flesh, well knowing that in this way the tradition of the faith would be most perfect and lack nothing. For it is not enough for those who believe in him to hold and think that he was begotten God from God the Father, consubstantial with him and being the stamp of his hypostasis; it was necessary to know besides that for the salvation and life of all he let himself down into emptying, took the form of a servant, and came forth as man, born according to the flesh of a woman. For this reason they say: “who for us men and for our salvation came down, was made flesh, became man.” See in what due order and fitting sequence their account proceeds. They said he came down, so that by this we may understand the one who is above all, Lord in nature and glory, and again that he came down for our sake, I mean that he willed to enter into likeness with us and to shine on the world with flesh. For it is written in the book of Psalms, “God will come manifestly, our God, and will not keep silence.” The descent might also be understood, if one chooses, in another way, as from heaven and from above, or from the Father himself. For it is the custom of the sacred writings to indicate even what is beyond understanding by words such as ours. Indeed he said, speaking with the holy disciples, “I came forth from the Father and have come into the world; again I leave the world and go to the Father”; and again, “You are from below; I am from above”; and besides these, “I came forth from the Father and have come.” And the divine John writes, “He who comes from above is above all.” For though he exists in supreme heights and is essentially above all with his own Father, being crowned with identity of nature with him, “he did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, coming to be in the likeness of men; and being found in fashion as a man, he humbled himself.” For since the Word, being God, put on our flesh, yet even so remained God, for this reason the most holy Paul says that God came to be in the likeness of men and was found in fashion as a man. For he was, as I said, God in a form like ours, having taken flesh not soulless, as some heretics saw fit to think, but rather animated with an intelligent soul.
The fathers, then, said that the very Word who came forth from the substance of the Father, the only-begotten Son, true God from true God, the light from the light, through whom all things came to be, came down, was made flesh and became man, that is, underwent birth according to the flesh from a woman and came forth in a form like ours; for this is what “became man” means. So there is one Lord Jesus Christ, the only-begotten Word of the Father himself become man, not having cast off being what he was; for he remained God even in manhood, Master in the form of a servant, having the fullness divinely in our emptying, Lord of hosts in the weakness of the flesh, and having as his own, within the measures of manhood, what is above all creation. What he was before the flesh he has without being able to cast it off; for he was God and true Son, only-begotten, light, life, and power. What he was not, he is seen to have taken on because of the dispensation; for he made the things of the flesh his own. For the flesh ineffably and inexpressibly united to him was not someone else's but rather his. So the wise John too says that the Word became flesh. He became flesh not by transition, change, or alteration, changing into the nature of the flesh; nor by undergoing blending, or mixing, or the “consubstantiation” talked of by some (for that is impossible, since he is by nature unchangeable and unalterable); but rather by taking flesh animated with an intelligent soul from a virginal and undefiled body and making it his own. It is the custom of divinely inspired Scripture sometimes to indicate the whole man from the flesh alone: “I will pour out,” it says, “of my Spirit on all flesh.” For God did not promise to put it into flesh not animated with an intelligent soul, but rather into men, who consist of soul and body. So the Word became man without running away from being what he was, but even when he appeared in a form like ours he remained the Word. And Christ is not understood to be first man and then to have come forth into being God; but the Word, being God, became man, so that the same one may be understood to be at once God and man in the same.
Those who divide him into two sons, and dare to say that God the Word joined to himself the man from the seed of David, shared with him his dignity, honour, and the rank of sonship, and prepared him to undergo the cross, to die, to come back to life, to ascend into heaven, and to sit at the right hand of the Father, so that he might be worshipped by all creation, receiving the honours by reference to God, first proclaim two sons, and then ignorantly invert the force of the mystery. For Christ did not become God from a man, as I said; but the Word, being God, became flesh, that is, man. He is said to have been emptied as one who before the emptying had the fullness in his own nature, inasmuch as he is understood to be God. For it was not that someone went up from being empty to fullness; rather he humbled himself from divine heights and ineffable glory; it was not that a lowly man was exalted and glorified. He took the form of a servant as one who is free; it was not that one who was a slave leapt up to the glory of freedom. He who was in the form and equality of the Father came to be in the likeness of men; it was not that one who was a man was enriched by participation with coming to be in the likeness of God. Why, then, do they invert the account of the dispensation and falsify the truth, setting themselves against all the divinely inspired Scriptures, which know the Son to be God and made man and everywhere call him one?
Indeed in the book of the making of the world Moses wrote that the divine Jacob brought his children across the brook Jabbok and was left alone; and a man wrestled with him until morning; and Jacob called the name of that place “Form of God”: “For I have seen God,” he says, “face to face, and my soul was saved. And the sun rose on him when the form of God passed by; and Jacob limped on his thigh.” For God was showing the patriarch in advance that his only-begotten Word would become man in due time and would have Israel as his opponent, and that they would not walk straight concerning him but would, as it were, limp, as he himself says through the psalmist's lyre: “Foreign sons have lied to me; foreign sons have grown old and have limped away from their paths.” This, I think, is what Jacob's limping on his thigh indicates. But see this: when a man wrestled with him, he says he saw God face to face, and he names him the form of God. For the Word of God, even having become man, remained in the form of the Father, I mean according to the intelligible image and being exactly like him in every respect. Indeed he said to Philip, showing himself, even with flesh, to be the stamp of the Father's hypostasis, “Whoever has seen me has seen the Father.” And when he had healed one blind from birth, finding him in the temple, he said, “Do you believe in the Son of God?” And when he answered, “Who is he, Lord, that I may believe in him?” he replied, “You have seen him, and it is he who is speaking with you.” The blind man saw him not bare or fleshless, but rather in a form like ours; and he believed in the one he saw, not as in a Son joined to another son, but as in one who, by nature and truly, shone on those on earth not without flesh.
The divine Moses says in the blessings, “Give to Levi his Manifestation and his Truth, to the holy man, whom they tested with testing and reviled at the water of contradiction; who says to his father and mother, ‘I have not seen you,’ and did not recognize his brothers.” For the God of all commanded that the breastpiece be made for Aaron, woven in many colours; a garment fitting for the high priesthood alone and assigned to it. On the high priest's breast hung certain stones, twelve in number, in the midst of which were placed the Manifestation and the Truth, two other stones. By these was shown in a riddle the choir of the holy apostles, encircling, as it were, Emmanuel, who is Manifestation and Truth; for he has made known to us the truth, putting an end to worship in shadows and types. That the only-begotten Word of God became our high priest when he also became man, how can one doubt, when the divine Paul has written thus: “Consider the apostle and high priest of our confession, Jesus, who was faithful to him who appointed him”? For the dignity of the priesthood would rightly be understood as not unlike the measures of manhood; it is less than the nature and glory of God the Word, but not unfitting to the dispensation with the flesh; for the human things became his. “Give,” then, he says, “to Levi,” that is, to the priest, “the Manifestation and the Truth.” And to which Levi, that is, priest, he made clear by saying, “to the holy man.” For our Lord Jesus Christ did no sin. So Paul writes of him: “For such a high priest was fitting for us, holy, innocent, undefiled, separated from sinners, and made higher than the heavens.” “Him they tested with testing; they reviled him at the water of contradiction.” O marvellous thing! Calling him a man, he at once shows him to be God, whom Israel provoked and tested both in the wilderness and at the water of contradiction. The psalmist will assure us, saying, “He split the rock in the wilderness and gave them drink as from a great deep; and he brought water out of the rock and made waters run down like rivers.” And what after this? “And they tested him in their hearts,” he says, “and spoke against God, and said, Can God prepare a table in the wilderness? Since he struck the rock and waters gushed out and torrents overflowed, can he also give bread or prepare a table for his people?” Understand, then, how they reviled God who was working wonders, whom Moses calls a man. For the divine Paul too, understanding it so, writes, “For they drank from the spiritual rock that followed them, and the rock was Christ.” So the man who was reviled was the very one who, not yet made flesh, was tested by the Israelites.
That it was not one Son before the flesh and another besides him from the seed of David, as some dare to say, but one and the same, before the incarnation still bare Word, and after the birth from the holy Virgin made flesh and become man, as the holy and divine fathers wrote, Moses has made plain by another sign as well. For as though someone asked and wished to learn about which man his word was, the one he says was tested and reviled by the Israelites, he all but stretches out his hand and points to Jesus, and says, “Who says to his father and mother, ‘I have not seen you,’ and did not recognize his brothers.” For we remember that one of the holy evangelists wrote that once, when Christ was teaching and initiating, one of the disciples ran up and said, “Behold, your mother and your brothers are standing outside, wishing to see you”; and he stretched out his hand toward the disciples and said, “My mother and my brothers are these, who hear the word of God and do it. For whoever does the will of my Father in heaven is my brother and sister and mother.” This, I think, is what Moses said: “Who says to his father and mother, ‘I have not seen you,’ and did not recognize his brothers.”
And the all-wise Daniel too says that he saw the only-begotten Word of God in a form like ours. He said he saw the Ancient of Days sitting on a throne, and ten thousand times ten thousand standing by, and thousands of thousands ministering; and, putting some things in between, he adds others to these: “I was watching in a vision of the night, and behold, with the clouds of heaven one like a son of man was coming, and he reached the Ancient of Days and was brought before him; and to him were given the honour and the kingdom; and all the tribes and tongues will serve him.” See again, clearly and plainly, he saw Emmanuel ascending to the Father and God in heaven. For a cloud took him up; and he calls him not simply a man, but “like a son of man.” For God the Word had come to be in likeness to us. So the all-wise Paul, understanding it so, says that he came to be in the likeness of men, was found as a man in fashion, and appeared to those on earth in the likeness of sinful flesh. If he were a man honoured as God by conjunction with God, the prophet would have said that he saw the one coming with the clouds as God or as Son of God; but he does not say this, but rather “like a son of man.” So he knows the Son to be God and made man, that is, come to be in the likeness of man, in Paul's words. Yet, appearing even in the flesh, “he reached the Ancient of Days,” that is, went up to the throne of the eternal Father. “And to him were given the honour and the kingdom; and all the tribes and tongues will serve him.” And this, then, was what he said: “Father, glorify me with the glory that I had with you before the world existed.”
That the Word of God made flesh sits beside God the Father and is equal in glory with him even with the flesh, as being one Son, even when he became man, the all-wise Paul will make clear, writing, “We have such a high priest, who sat down at the right hand of the throne of the majesty in the heights.” And our Lord Jesus Christ himself, when the Jews asked him whether he was truly the Christ, said, “If I tell you, you will not believe; and if I ask you, you will not answer. But from now on the Son of Man will be seated at the right hand of the power of God.” So the choir of the holy prophets saw the Son, even made man, on the thrones of the Godhead. Let us look also at the heralds of the New Covenant, the initiators of the world under the sun, to whom Christ himself said, “It is not you who speak, but the Spirit of your Father who speaks in you.” We shall find the divine Baptist saying, “After me comes a man who has come to be before me, because he was before me.” Then how was the one who comes after him before him? For that Christ is later than John as regards the time of the flesh, how is it not plain to all? What would one say to this? The Saviour himself has solved the question for us. For he said, speaking to the Jews, “[Truly, truly, I say to you,] before Abraham came to be, I am.” For he was before Abraham divinely, but is understood to be after him inasmuch as he appeared as man. Then, though God the Father cries out openly, “My glory I will not give to another” (for there is no other God besides him), Christ said to us, “When the Son of Man comes in the glory of his Father with the holy angels.” And since the Son of Man is expected to come down from heaven, the all-wise Paul writes again, “For the saving grace of God has appeared to all men, so that, denying impiety and worldly desires, we may live soberly, righteously, and piously in this present age, awaiting the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ.” And elsewhere, speaking of those of the blood of Israel, he said, “To them belong the promises, the giving of the law, and the covenant, and from them, according to the flesh, is Christ, who is God over all, blessed for ever. Amen.”
So, going without deviation in the footsteps of the fathers' confession, we say that the very Word begotten of God the Father, the only-begotten Son, was made flesh and became man, suffered, died, and rose from the dead on the third day. The Word of God is, as all agree, impassible as far as his own nature is concerned; and no one is so thunderstruck as to think that the nature that is above all could be capable of suffering. But since he became man, making his own the flesh from the holy Virgin, therefore, following the principles of the dispensation, we affirm that the one who as God is beyond suffering suffered humanly in his own flesh. For if, being God, he became man, yet did not depart at all from being God; if he became part of creation, and remained above creation; if, being lawgiver as God, he came under the law, and was still lawgiver; and being Master divinely, he put on the form of a servant, and has the dignity of lordship without losing it; if, being only-begotten, he became firstborn among many brothers, and is only-begotten: what is strange if, having suffered humanly in the flesh, he is understood to be even so impassible divinely? Indeed the all-wise Paul says that the very Word who was in the form and equality of God the Father became obedient even unto death, the death of the cross. And in another of his letters he says of him, “He is the image of the invisible God, the firstborn of all creation; for in him all things were created that are in heaven and that are on earth; and he is before all things, and in him all things hold together”; and he says that he was given as head to the church, and became the firstfruits of those who have fallen asleep and the firstborn of the dead. Yet the Word from God the Father is life and life-giving, since he sprang from life, from the one who begot him. How then did he become firstborn from the dead and firstfruits of those who have fallen asleep? Because he made his own a flesh capable of death, “by the grace of God,” as the all-wise Paul says, “he tasted death for everyone” in the flesh that could suffer, not himself casting off being life. So even if he is said to have suffered in the flesh, he will not receive the suffering in the nature of the Godhead, but, as I said just now, in his own flesh, which is capable of suffering. Indeed the blessed prophet Isaiah, knowing that the one who suffered in the flesh was God made man, said somewhere of him, “Like a sheep he was led to the slaughter, and like an innocent lamb before its shearer he is dumb; so he does not open his mouth. In his humiliation his judgement was taken away; who will declare his generation? For his life is taken away from the earth.” Yet if he were some man, understood specially as a son, joined to God, as the introducers of the unholy doctrines say, how would one able to declare his generation be any longer hard to find? For he came from the seed of Jesse and David. But the birth of God the Word, or the manner of the birth, who can tell? “For his life is taken away from the earth,” that is, his existence; for he has put “life” for “existence.” It passes on high and floats above those on earth; for the account of the ineffable nature is wholly incomprehensible and unapproachable to human minds.
Add this too to what has been said: “One Lord, one faith, one baptism,” as the most holy Paul says. Since, then, there is one Lord, one faith, and one baptism, who is the Lord, and in whom have we believed and been baptized? Perhaps someone might say that lordship, and our faith, belong most fittingly to the Word who is from God the Father, and that saving baptism is performed in him. For so he commanded the holy apostles, saying, “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” But the divine Paul makes plain the glory of the lordship, the confession of faith, and the force of holy baptism, saying, “Do not say in your heart, Who will ascend into heaven? that is, to bring Christ down; or, Who will descend into the abyss? that is, to bring Christ up from the dead. But what does the Scripture say? The word is near you, in your mouth and in your heart. For if you say, Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved.” And again he writes, “Do you not know that all of us who were baptized into Christ Jesus were baptized into his death?” See how plainly and skilfully he gathers the confession of lordship and faith, and the very grace of holy baptism, round the one who suffered death and was raised from the dead. Do we, then, believe in two sons? Shall we pass by the Word who shone forth from God the Father and attach the glory of lordship, the confession of faith itself, and the heavenly baptism to the one who suffered, as to another son besides him? Then how is it not silly, or rather indisputably impious, to think or say so? What, then, shall we say? There is truly “one Lord, one faith, and one baptism.” For there is one Son and Lord: not the Word taking a man by conjunction and making him a partaker of his own dignities, sharing sonship and lordship with him, as some say and have written in their nonsense; but the Word from God himself made man and incarnate, the light from the light. Into his death we have been baptized, since he suffered humanly in his own flesh, while remaining impassible divinely and living for ever. For he is life from the life of God the Father. So death has been conquered, having dared to leap on the body of life; so corruption too is abolished in us, and the might of death itself grows weak. And indeed Christ said, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.” So the holy body and blood of Christ are life-giving. For it is, as I said, the body not of some man who shares in life, but rather the very own body of the One who is life by nature, that is, of the Only-begotten.
The Christ-loving choir of the holy fathers thinks these things with us, and so does the most holy and God-fearing brother and fellow bishop Proclus, who now adorns the throne of the holy church of Constantinople. For he too has written to the most God-beloved bishops of the East in these very words: “And the formless one is made flesh without change; the one without beginning is born also according to the flesh; the one perfect by nature advances in bodily stature; and the one above sufferings endures sufferings, not enduring the insults in what he was, but accepting the sufferings of the body in what he became.” The bad faith of those who think or have written otherwise is therefore refuted, being everywhere sick with profanity and with what is out of tune with the doctrines of truth.
Having completed the account of Christ, the thrice-blessed fathers make mention of the Holy Spirit. For they said that they believe in him, just as in the Father and the Son. For he is consubstantial with them; and he is poured forth, that is, proceeds, as from a spring, from God the Father, and is supplied to creation through the Son. Indeed he breathed on the holy apostles, saying, “Receive the Holy Spirit.” So the Spirit is from God and is God, and not foreign to the substance that is supreme over all, but from it, in it, and its own.
This, then, is the straight and most unerring faith of the holy fathers, that is, the confession of the faith. But, as Paul says, “The god of this age has blinded the minds of the unbelievers, so that they may not see the light of the gospel of the glory of Christ.” Leaving the straight path of truth, some rush against rocks, “understanding neither what they say nor the things about which they make assertions.” For, restricting the glory of sonship to the Word who sprang from God the Father alone, they say that another son, the one from the seed of David and Jesse, was joined to him, and shares in sonship, in honour befitting God, and in the indwelling of the Word himself, and has had everything from him, but nothing at all of his own. Of such people, I think, the Saviour's disciples wrote: “For certain men have crept in, who long ago were designated for this condemnation, ungodly men, who turn the grace of God into licentiousness and deny our only Master and Lord Jesus Christ.” And the Word who appeared in human form would rightly be named Jesus Christ. Otherwise, let our opponents tell those who ask them, those who, out of very great lack of understanding, do not refuse to think and speak the views of Nestorius and Theodore: you cast the one from the holy Virgin out of being God and true Son of God the Father, assigning the suffering to him alone, and driving him away from God the Word, so that God may not be called passible. For these are the inventions of their affected precision and the vulgarity of their thoughts. Then let the Word from God the Father not be named Christ specially and by himself. For just as suffering is unlike him when he is understood outside the flesh, so too anointing is an unfitting thing and foreign to him. For “God anointed Jesus of Nazareth with the Holy Spirit”; but the Word from God is wholly self-sufficient and would not have needed the anointing through the Holy Spirit. Deny the dispensation, then; separate the Only-begotten from his love for the world; let him not be named Christ by you. Or is it not a small thing for him to come to be within our measures? Then, since this too is unlike him, let no one confess that he became man; so that Christ may say to them too, “You are wrong, knowing neither the Scriptures nor the power of God.” Considering, then, as enemies of the truth those who have chosen to think so, let us flee their destructive novelties of speech, and follow rather the opinions of the holy fathers and the tradition of the holy apostles and evangelists. For the one speaking in them was the Word made man, through whom and with whom be honour, glory, and power to God the Father with the Holy Spirit, now and always and to the ages of ages. Amen.
Chapter 56
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Περὶ τοῦ δεῖν παρορᾶν τι τῆς ἀκριβείας μείζονος ἕνεκα κατορθώματος. Τὸ μὲν εὔτονον εἰς εὐλάβειαν τῆς σῆς θεοσεβείας οὐ νῦν ἔγνων, ἀλλ᾽ ᾔδειν ἐκ πάλαι, καὶ ἐπαινῶ γε σφόδρα, μετὰ τοιαύτης ἀκριβείας θέλουσαν ζῇν. ᾿Αλλ' αἱ οἰκονομίαι τῶν πραγμάτων ἔσθ' ὅτε παραβιάζονται βραχὺ τοῦ δέοντος ἔξω φέρεσθαί τινας· ἵνα τι μεῖζον κερδάνωσιν. "Ωσπερ γὰρ οἱ τὴν θάλασσαν ναυτιλλόμενοι, χειμῶνος ἐπικειμένου καὶ κινδυνευούσης τῆς νεὼς, ἀλύοντες ἀποφορτίζονταί τινὰ ὑπὲρ τοῦ. σῶσαι τὰ λοιπά· οὕτως καὶ ἡμεῖς ἐν τοῖς πράγμασιν, ὅταν μὴ ἐξῇ τὸ λίαν ἀκριβὲς ἀποσώζειν, παρορῶμέν τινα, ἵνα μὴ τοῦ παντὸς πάθωμεν ζημίαν. Καὶ ταῦτα. γράφω μαθὼν, ὅτι ἡ σὴ θεοσέβεια λελύπηται εἰς ὁσιώτατον καὶ θεοσεβέστατον ἀδελφὸν ἡμῶν καὶ συλλειτουργὸν ἐπίσκοπον Πρόκλον· ὡς λαβόντα πρὸς κοινωνίαν τὸν τῆς Αἰλιέων ἐπίσκοπον· ὃν οἱ μὲν τῆς Ἐκκλησίας θεσμοὶ τῆς Παλαιστήνης ἡγούμενον οὐκ ἴσασιν. Ἐγείρει δὲ πρὸς ἀχάλινον τοῦ πράγματος ἐπιθυμίαν φιλοδοξία διάκενος πικρὸν ἔχουσα τὸ τέλος.. Μὴ ἀποφευγέτω τοίνυν ἡ σὴ θεοσέβεια τὴν πρὸς τὸν. ὁσιώτατον, καὶ θεοφιλέστατον ἐπίσκοπον Πρόκλον κοινωνίαν· μία γὰρ γέγονεν ἡ φροντὶς ἐμοί τε καὶ τῇ ὁσιότητι αὐτοῦ· καὶ ὁ τῆς οἰκονομίας τρόπος, ὃς οὐδενὶ τῶν συνετῶν ἀπήρεσεν.
Peri tou dein paroran ti tēs akribeias meizonos heneka katorthōmatos. To men eutonon eis eulabeian tēs sēs theosebeias ou nyn egnōn, all᾽ ę̄dein ek palai, kai epainō ge sphodra, meta toiautēs akribeias thelousan zę̄n. ᾿All' hai oikonomiai tōn pragmatōn esth' hote parabiazontai brachy tou deontos exō pheresthai tinas; hina ti meizon kerdanōsin. "Ōsper gar hoi tēn thalassan nautillomenoi, cheimōnos epikeimenou kai kindyneuousēs tēs neōs, alyontes apophortizontai tina hyper tou. sōsai ta loipa; houtōs kai hēmeis en tois pragmasin, hotan mē exę̄ to lian akribes aposōzein, parorōmen tina, hina mē tou pantos pathōmen zēmian. Kai tauta. graphō mathōn, hoti hē sē theosebeia lelypētai eis hosiōtaton kai theosebestaton adelphon hēmōn kai sylleitourgon episkopon Proklon; hōs labonta pros koinōnian ton tēs Ailieōn episkopon; hon hoi men tēs Ekklēsias thesmoi tēs Palaistēnēs hēgoumenon ouk isasin. Egeirei de pros achalinon tou pragmatos epithymian philodoxia diakenos pikron echousa to telos.. Mē apopheugetō toinyn hē sē theosebeia tēn pros ton. hosiōtaton, kai theophilestaton episkopon Proklon koinōnian; mia gar gegonen hē phrontis emoi te kai tę̄ hosiotēti autou; kai ho tēs oikonomias tropos, hos oudeni tōn synetōn apēresen.
On the need to overlook some point of strictness for the sake of a greater good.
The vigour of your Godliness in reverence I have not learned now; I have known it for a long time, and I praise it highly, since it wishes to live with such strictness. But the management of affairs sometimes compels some to be carried a little outside what is proper, in order to gain something greater. For as those who sail the sea, when a storm is upon them and the ship is in danger, in their distress throw some of the cargo overboard to save the rest, so we too in affairs, when it is not possible to preserve complete strictness, overlook some things so as not to suffer the loss of the whole. I write this because I have learned that your Godliness has been grieved with our most holy and most God-fearing brother and fellow minister, Bishop Proclus, for receiving into communion the bishop of Aelia, whom the ordinances of the church do not recognize as the head of Palestine. An empty love of honour, which has a bitter end, rouses an unbridled desire for the thing. Let your Godliness, then, not shun communion with the most holy and most God-beloved Bishop Proclus; for my concern and that of his Holiness has been one, and so has the manner of the arrangement, which has displeased none of the sensible.
Chapter 57
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Ἔμαθον παρὰ τοῦ ἀγαπητοῦ μονάζοντος Παύλου, ὅτι παραιτεῖται ἡ σὴ θεοσέβεια μέχρι σήμερον τὴν πρὸς τὸν εὐσεβέστατον Ἰωάννην κοινωνίαν, διὰ τὸ τινας ἐν τῇ Ἀντιοχένῃ Ἐκκλησίᾳ ἢ φρονοῦντας ἔτι τὰ τοῦ Νεστορίου, ἢ πεφρονηκότας μὲν, ἀποσχομένους δὲ ἴσως εἶναι. Δοκιμασάτω τοίνυν τὸ σὸν ἐπιεικὲς, πότερόν ποτε οἱ λεγόμενοι συνάγεσθαι, γυμνῶς καὶ ἀναισχύντως τὰ τοῦ Νεστορίου καὶ φρονοῦσι καὶ λαλοῦσιν ἑτέροις, ἢ κεκαυτηριασμένην μὲν ἐσχήκασί ποτε τὴν συνείδησιν, συνάγονται δὲ νῦν μεταμεληθέντες ἐφ' οἷς συνηρπάγησαν, αἰσχυνόμενοι δὲ ἴσως παρρησίᾳ ὁμολογεῖν τὸ πταῖσμα. Συμβαίνει γάρ τινα τοιαῦτα περὶ τοὺς ἀπατηθέντας γίνεσθαι. Κἂν εἴδῃς συντρέχοντας νῦν τῇ ὀρθῇ πίστει, ἀμνησικάκει περὶ τῶν παρελθόντων. Βουλόμεθα γὰρ μᾶλλον ἀρνουμένους αὐτοὺς ὁρᾶν, ἢ ἀναισχύντῳ γνώμῃ συνηγοροῦντας ταῖς Νεστορίου κακίαις· ἵνα δὲ μὴ δοκῶμεν τιμᾶν τὸ φιλόνεικον, ἀσπασώμεθα τὴν πρὸς τὸν εὐλαβέστατον ἐπίσκοπον Ἰωάννην κοινωνίαν, συγχωροῦντες αὐτῷ, καὶ οἰκονομίας ἕνεκα μὴ ἀκριβολογούμενοι σφόδρα περὶ τοὺς μεταγινώσκοντας. Οἰκονομίας γὰρ, ὡς ἔφην, δεῖται τὸ πρᾶγμα πολλῆς.
Emathon para tou agapētou monazontos Paulou, hoti paraiteitai hē sē theosebeia mechri sēmeron tēn pros ton eusebestaton Iōannēn koinōnian, dia to tinas en tę̄ Antiochenę̄ Ekklēsią ē phronountas eti ta tou Nestoriou, ē pephronēkotas men, aposchomenous de isōs einai. Dokimasatō toinyn to son epieikes, poteron pote hoi legomenoi synagesthai, gymnōs kai anaischyntōs ta tou Nestoriou kai phronousi kai lalousin heterois, ē kekautēriasmenēn men eschēkasi pote tēn syneidēsin, synagontai de nyn metamelēthentes eph' hois synērpagēsan, aischynomenoi de isōs parrēsią homologein to ptaisma. Symbainei gar tina toiauta peri tous apatēthentas ginesthai. Kan eidę̄s syntrechontas nyn tę̄ orthę̄ pistei, amnēsikakei peri tōn parelthontōn. Boulometha gar mallon arnoumenous autous horan, ē anaischyntǭ gnōmę̄ synēgorountas tais Nestoriou kakiais; hina de mē dokōmen timan to philoneikon, aspasōmetha tēn pros ton eulabestaton episkopon Iōannēn koinōnian, synchōrountes autǭ, kai oikonomias heneka mē akribologoumenoi sphodra peri tous metaginōskontas. Oikonomias gar, hōs ephēn, deitai to pragma pollēs.
I have learned from the beloved monk Paul that your Godliness until today refuses communion with the most pious John, because some in the church of Antioch either still hold the opinions of Nestorius, or held them and have perhaps now given them up. Let your Reasonableness, then, examine whether those who are said to assemble hold and speak to others the opinions of Nestorius nakedly and shamelessly, or whether they once had their conscience seared but now assemble having repented of the things by which they were carried away, though perhaps ashamed to confess their fall openly. For things of this kind do happen to those who have been deceived. And if you see them now running together with the right faith, bear no grudge about the past. For we would rather see them denying it than with a shameless mind advocating the evils of Nestorius. And so that we may not seem to honour contentiousness, let us embrace communion with the most reverent Bishop John, making allowance for him, and, for the sake of management, not being too exacting about those who change their minds. For the matter, as I said, needs much management.
Chapter 58
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Κεκόμισται πάλιν τὰ παρὰ τῆς σῆς θεοσεβείας γράμματα διὰ τοῦ ἀγαπητοῦ μονάζοντος Παύλου, καὶ ἤσθην ἄγαν ἐντυχὼν αὐτοῖς, τὸν τε ζῆλον ἐπέγνων ἀκμάζοντα καὶ νῦν, ὃν ὑπὲρ τῆς ὀρθῆς πίστεως ἐποιήσω μὲν ἀεὶ, ἔχεις δὲ καὶ νῦν, καὶ ἔξεις εἰς τὸ μέλλον. Γέγραπται γάρ· «Ὅτι ὁ ἐναρξάμενος ἐν ὑμῖν ἔργον ἀγαθὸν, ἐπιτελεσάτω. » Καταλαβόντος δὲ τοῦ εὐλαβεστάτου πρεσβυτέρου Πρεσεντίνου, καὶ διδάξαντός τινα, γέγραφα ἅπερ ἦν εἰκὸς πρὸς τὸν εὐλαβέστατον καὶ θεοσεβέστατον ἐπίσκοπον Ἰωάννην, καὶ πρὸς οὓς ἠθέλησεν ἀρχιμανδρίτας· καὶ τὴν τῶν γραφέντων δύναμιν ἡ σὴ εὐλάβεια γνώσεται, αὐταῖς ἐντυχοῦσα ταῖς ἐπιστολαῖς. Πλὴν ἐκεῖνό φημι· τῆς μὲν γὰρ σῆς εὐλαβείας ἔργον ἦν τὸ μηδένα τῶν ἐχόντων ὑποσκάζουσαν τὴν διάνοιαν, ἢ εἰς κοινωνίαν δέχεσθαι, ἢ εἰς ἀγάπην τὴν ἐν Χριστῷ. Ἡ δὲ τῶν ἐνεστηκότων πραγμάτων φύσις, καὶ οὐχ ἑκόντας ἡμᾶς ἔσθ᾽ ὅτε παραβιάζεται καὶ τῶν παρὰ σκοπὸν καὶ γνώμην ἀνέχεσθαι. Συνορῶ γὰρ ὅτι καὶ αὐτὸς ὁ εὐλαβέστατος ἐπίσκοπος Ἰωάννης οἰκονομίας δεῖται πολλῆς, ἵνα τοὺς ἀφηνιῶντας κερδάνῃ. Αἱ γὰρ σκληραὶ πολλάκις ἀντιτυπίαι πολλοὺς ἐκβάλλουσιν ἀπαναισχυντήσαντας· καὶ ἄμεινον κολακίαις μᾶλλον ὑποφέρειν τοὺς ἀνθεστηκότας, ἢ γοῦν τῇ τῆς ἀκριβείας ἰσχνότητι λυπεῖν. Ωσπερ γὰρ εἰ τὸ σῶμα αὐτοῖς ἀρρωστήσειεν, χεῖρά που πάντως ὀρέξαι χρή, οὕτω πεπονθυίας τῆς ψυχῆς δεὶ τινος οἰκονομίας, οἷα φάρμακον προσφερομένης αὐτοῖς. Κατὰ βραχὺ γὰρ ἥξουσι καὶ αὐτοὶ πρὸς εἰλικρινῆ διάθεσιν· καὶ αὗταί εἰσιν αἱ ἀντιλήψεις καὶ κυβερνήσεις, ἂς ὁ μακάριος ὠνόμασε Παῦλος. Μὴ ταραττέσθω τοίνυν ἡ σὴ θεοσέβεια, κἂν μὴ λίαν ἀκριβῶς διοικούμενα τὰ πράγματα βλέπῃ, κατὰ τὸν ἐνεστηκότα μάλιστα καιρόν. Οὐ γὰρ θέλομεν τεμεῖν, ἀλλὰ συνάψαι, τοῖς τοῦ Σω. τῆρος ἑπόμενοι λόγοις· « Οὐ γὰρ χρείαν ἔχουσιν, φησὶν, οἱ ὑγιαίνοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες.» Εἰ καὶ ὅτι, καθ' ἃ πάλιν αὐτός φησιν· « Οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. »
Kekomistai palin ta para tēs sēs theosebeias grammata dia tou agapētou monazontos Paulou, kai ēsthēn agan entychōn autois, ton te zēlon epegnōn akmazonta kai nyn, hon hyper tēs orthēs pisteōs epoiēsō men aei, echeis de kai nyn, kai exeis eis to mellon. Gegraptai gar; «Hoti ho enarxamenos en hymin ergon agathon, epitelesatō. » Katalabontos de tou eulabestatou presbyterou Presentinou, kai didaxantos tina, gegrapha haper ēn eikos pros ton eulabestaton kai theosebestaton episkopon Iōannēn, kai pros hous ēthelēsen archimandritas; kai tēn tōn graphentōn dynamin hē sē eulabeia gnōsetai, autais entychousa tais epistolais. Plēn ekeino phēmi; tēs men gar sēs eulabeias ergon ēn to mēdena tōn echontōn hyposkazousan tēn dianoian, ē eis koinōnian dechesthai, ē eis agapēn tēn en Christǭ. Hē de tōn enestēkotōn pragmatōn physis, kai ouch hekontas hēmas esth᾽ hote parabiazetai kai tōn para skopon kai gnōmēn anechesthai. Synorō gar hoti kai autos ho eulabestatos episkopos Iōannēs oikonomias deitai pollēs, hina tous aphēniōntas kerdanę̄. Hai gar sklērai pollakis antitypiai pollous ekballousin apanaischyntēsantas; kai ameinon kolakiais mallon hypopherein tous anthestēkotas, ē goun tę̄ tēs akribeias ischnotēti lypein. Ōsper gar ei to sōma autois arrōstēseien, cheira pou pantōs orexai chrē, houtō peponthuias tēs psychēs dei tinos oikonomias, hoia pharmakon prospheromenēs autois. Kata brachy gar hēxousi kai autoi pros eilikrinē diathesin; kai hautai eisin hai antilēpseis kai kybernēseis, as ho makarios ōnomase Paulos. Mē tarattesthō toinyn hē sē theosebeia, kan mē lian akribōs dioikoumena ta pragmata blepę̄, kata ton enestēkota malista kairon. Ou gar thelomen temein, alla synapsai, tois tou Sō. tēros hepomenoi logois; « Ou gar chreian echousin, phēsin, hoi hygiainontes iatrou, all᾽ hoi kakōs echontes.» Ei kai hoti, kath' ha palin autos phēsin; « Ouk ēlthon kalesai dikaious, alla hamartōlous eis metanoian. »
The letter of your Godliness has again been delivered to me by the beloved monk Paul, and I was very glad when I read it, and recognized that the zeal which you have always shown for the right faith is flourishing even now: you have it now, and you will have it in the future. For it is written: "He who began a good work in you, let him bring it to completion." When the most reverent presbyter Presentinus arrived and informed me of certain things, I wrote what was fitting to the most reverent and most God-fearing Bishop John and to the archimandrites he wished; and your Reverence will learn the force of what was written by reading the letters themselves. But this I say: it was the work of your Reverence to receive none of those whose mind is limping either into communion or into the love that is in Christ. But the nature of present affairs sometimes forces us, even against our will, to put up with things contrary to our aim and judgment. For I see that the most reverent Bishop John himself also needs much management in order to win those who have broken loose. For harsh resistance often drives many out into shamelessness, and it is better to bear with those who resist by soothing them rather than to grieve them with the leanness of strictness. For as, if their body fell sick, one would surely have to stretch out a hand, so when the soul has suffered there is need of some management, offered to them as a remedy. For little by little they too will come to a sincere disposition; and these are the "helps" and "administrations" which the blessed Paul named. Let your Godliness not be troubled, then, even if you see affairs not managed with complete strictness, especially at the present time. For we do not wish to cut off, but to join together, following the words of the Saviour: "For those who are well," he says, "have no need of a physician, but those who are sick"; and also what he again says: "I did not come to call the righteous, but sinners to repentance."
Chapter 63
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Ἐγὼ μὲν ἀπομάξασθαι τὴν κηλίδα τῶν Νεστορίου καινοφωνιῶν ὁμοῦ τοῖς ἄλλοις θεοσεβεστάτοις ἐπισκόποις ὑπενόουν τὸν εὐλαβέστατον Θεοδώρητον. Διεκείμην γὰρ ὅτι γεγραφὼς ἅπαξ, καὶ τὴν εἰρήνην κατασπαζόμενος, ἀντικομισάμενος δὲ καὶ τὰς παρ' ἐμοῦ προσρήσεις, τὸ δοκοῦν ἐμποδὼν ἑστάναι τῇ συμ βάσει πεποίηται καὶ αὐτὸς ἐκ μέσου. Ἀλλ᾿ ὡς μεταδέδωκέ μοι ὁ εὐλαβέστατος πρεσβύτερος Δανιήλ, εἰς δεῦρο συντείνεται, μὴ ἐξιστάμενος τῶν ἐν ἀρχαῖς, ἔχεται δὲ τῶν ἐκείνου δυσφημιῶν, καὶ δῆλός ἐστιν, εἰ μήτε ἀνεθεμάτισε, μήτε μὴν ἠνέσχετο ὑπογράψαι τῇ καθαιρέσει αὐτοῦ. Καί μοι δότω παῤῥησίαν ἡ ση ὀσιότης ἐξ ἀγάπης λέγοντι· Διὰ ποίαν αἰτίαν οὕτω τραχηλιῶσί τινες, ὡς μὴ ἕπεσθαι τῷ ἀξιαγάστῳ σκοπῷ τῆς σῆς θεοσεβείας, μηδὲ ἐν τοῖς οἰκουμενικοῖς· ἀλλ᾽ οἷον ἀτιμαγέλαι τινὲς, τὸ αὐτοῖς καὶ μόνοις δοκοῦν κρατύνουσι ; καὶ εἴπερ ἐστὶν, ἅπερ ἔμαθον, ἀληθῆ, ὀφείλει τῶν τῆς σῆς θεοσεβείας κέντρων πεῖραν λαβεῖν ὁ μνημονευθεὶς θεοσεβέστατος ἀνήρ.
Egō men apomaxasthai tēn kēlida tōn Nestoriou kainophōniōn homou tois allois theosebestatois episkopois hypenooun ton eulabestaton Theodōrēton. Diekeimēn gar hoti gegraphōs hapax, kai tēn eirēnēn kataspazomenos, antikomisamenos de kai tas par' emou prosrēseis, to dokoun empodōn hestanai tę̄ sym basei pepoiētai kai autos ek mesou. All᾿ hōs metadedōke moi ho eulabestatos presbyteros Daniēl, eis deuro synteinetai, mē existamenos tōn en archais, echetai de tōn ekeinou dysphēmiōn, kai dēlos estin, ei mēte anethematise, mēte mēn ēnescheto hypograpsai tę̄ kathairesei autou. Kai moi dotō parrhēsian hē sē osiotēs ex agapēs legonti; Dia poian aitian houtō trachēliōsi tines, hōs mē hepesthai tǭ axiagastǭ skopǭ tēs sēs theosebeias, mēde en tois oikoumenikois; all᾽ hoion atimagelai tines, to autois kai monois dokoun kratynousi ? kai eiper estin, haper emathon, alēthē, opheilei tōn tēs sēs theosebeias kentrōn peiran labein ho mnēmoneutheis theosebestatos anēr.
I supposed that the most reverent Theodoret, together with the other most God-fearing bishops, had wiped off the stain of the novel expressions of Nestorius. For I was of the opinion that, having written once and embraced the peace, and having received my greetings in return, he too had removed what seemed to stand in the way of the agreement. But, as the most reverent presbyter Daniel has informed me, he persists to this day, not departing from his first positions, but holding to that man's slanders; and it is plain that he has neither anathematized him nor consented to sign his deposition. Let your Holiness give me freedom to speak out of love: for what reason are some so stiff-necked as not to follow the admirable aim of your Godliness, not even in matters of the whole church, but, like some who scorn the herd, enforce what seems good to themselves alone? And if what I have learned is true, the most God-fearing man mentioned ought to feel the goads of your Godliness.
Chapter 67
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Οὐκ ἠρέμησεν ὁ δράκων, ὁ ἀποστάτης, τὸ παγχάλεπον ἀληθῶς, καὶ θεομάχον θηρίον· οὔτε μὴν κατέληξε πώποτε τῆς ἐνούσης αὐτῷ δυστροπίας, ἀκατάπαυστον δὲ τὸν φθόνον τὸν κατὰ τῶν ἁγίων Ἐκκλησιῶν ὠδίνων ἐν ἑαυτῷ, γλώσσας ἀκρατεῖς ἀνοσίων καὶ βεβήλων ἀνθρώπων κεκαυτηριασμένην ἐχόντων τὴν συνείδησιν ἀνταναστῆσαι τετόλμηκε τοῖς τῆς ἀληθείας δόγμασιν. ᾿Αλλ᾽ ἤλω πανταχοῦ καὶ νενίκηται, ἄπρακτον αὐτοῦ τὴν σκαιότητα καὶ τῶν ἐγχειρημάτων τὴν δύναμιν ἀποφαίνοντος τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Πλεῖστοι μὲν οὖν οἱ πρὸ ἡμῶν, τοῖς ἁγίοις ἡμῶν Πατράσι μεμαχημένοι, καὶ κατὰ τῆς ἀῤῥήτου δόξης τὰ τῆς ἑαυτῶν ἀθυροστομίας ὅπλα κινήσαντες, ἀλλ᾽ ἡλέγχοντο θρασεῖς ὄντες, καὶ ἀμαθεῖς, καὶ κενολογοῦντες μᾶλλον, ἤγουν ἐγνωκότες τι κατὰ ἀλήθειαν τῶν ὅσα ἐστὶν ἐξ αὐτῆς τῆς ἀληθείας μαρτυρούμενα, ὡς εἶεν ὀρθὰ καὶ ἀμώμητα καὶ διαβολῆς ἁπάσης ὑπέρτερα. Ἐπειδὴ δὲ πρὸς ἐκείνοις ὁ δυσσεβείας ἁπάσης εὑρετὴς καὶ διδάσκαλος ἤγειρεν ἡμῖν τὰς Νεστορίου καινοφωνίας, ἰδοὺ δὴ σύμπαντες διὰ τὴν τοῦ Θεοῦ χάριν, καὶ τὴν δοθεῖσαν ἡμῖν παρ᾿ αὐτοῦ σύνεσιν, μιᾷ γλώττῃ τὸν ἀποστάτην ἀναθεματίζομεν, τὸν εὐκλεᾶ τῶν Πατέρων ἰχνηλατοῦντες ζῆλον, καὶ κατανδριζόμενοι τῶν ἐχθρῶν τοῦ σταυροῦ τοῦ Χριστοῦ, καὶ τὴν ἀληθῆ πρεσβεύοντες πίστιν, καὶ διδάσκοντες ἐν Ἐκκλησίαις, μὴ ταῖς ἐκείνων δυσσεβείαις προστίθεσθαι μᾶλλον, δύο λέγοντος Χριστοὺς καὶ υἱοὺς, ἕνα μὲν φύσει καὶ ἀληθῆ, τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἕτερον δὲ θέσει καὶ χάριτι, τὸν ἐκ σπέρματος τοῦ Δαβίδ· ἀλλὰ κατὰ τὴν ἄνωθεν καταβαίνουσαν εἰς ἡμᾶς, ἀκραιφνῆ καὶ ἀνεπίληπτον πίστιν, ἕνα Υἱὸν καὶ Κύριον Ἰησοῦν Χριστὸν, τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἐνανθρωπήσαντα καὶ σεσαρκωμένον, κατὰ τὴν τῶν ἁγίων Πατέρων ὁμολογίαν· ὥστε τὸν αὐτὸν εἶναί τε καὶ λέγεσθαι ἐκ Θεοῦ Πατρὸς θεϊκῶς, ὡς Λόγον αὐτοῦ, καὶ ἐκ τῆς οὐσίας αὐτοῦ προελθόντα φυσικῶς, καὶ ἐκ σπέρματος Δαβὶδ κατὰ σάρκα, ἤγουν ἐκ τῆς ἁγίας καὶ Θεοτόκου Μαρίας. Οὐ γὰρ ἕτερον καὶ ἕτερον, ὡς ἔφην, παρέδοσαν οἱ ἀπ᾿ ἀρχῆς αὐτόπται, καὶ ὑπηρέται γενόμενοι τοῦ λόγου · ἀλλὰ ἕνα καὶ τὸν αὐτὸν, Θεόν τε ὁμοῦ καὶ ἄνθρωπον, μονογενή, πρωτότοκον· ἵνα τὸ μὲν ἔχοι θεϊκῶς, τὸ δὲ ἀνθρωπίνως· ὅτι γέγονεν ἐν πολλοῖς ἀδελφοῖς, τὴν πρὸς ἡμᾶς ὁμοίωσιν ὑπελθὼν, καὶ οὐκ ἄνθρωπον ἄλλον συνάψας ἑαυτῷ, καθὰ φρονεῖν ἔδοξέ τισιν, ἀλλ᾽ αὐτόχρημα γενόμενος ἄνθρωπος, καὶ οὐκ ἀποστὰς τοῦ εἶναι ὅ ἦν. Θεὸς γὰρ ὧν φύσει καὶ ἀπαθὴς, διὰ τοῦτο σαρκὶ τῇ ἰδίᾳ πέπονθεν ἑκών. Οὐ γὰρ τὸ ἑτέρου τινὸς σῶμα δέδωκεν ὑπὲρ ἡμῶν· ἀλλ᾽ αὐτὸς ἑαυτὸν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, γενόμενος ἄνθρωπος, ὡς ἄμωμον ἱερεῖον προσεκόμισε τῷ Θεῷ καὶ Πατρί. Ἦν οὖν ἀναγκαῖον, λαμπρὰν ἡμᾶς ἐπὶ τούτοις ἄγειν ἑορτὴν, συνεκβεβλημένης δηλονότι ταῖς Νεστορίου κακοδοξίαις καὶ φωνῆς ἁπάσης παρ' ὁτιοῦν, εἰ ταῖς ἐκείνου συμβαίνῃ ψευδηγορίαις. Κεχώρηκε γὰρ κατὰ πάντων τῶν τὰ ἴσα φρονούντων ἐκείνῳ, ἤγουν · καὶ πεφρονηκότων πώποτε, τὸ ἀπολύτως ἡμᾶς τε καὶ τὴν ὀσιότητα ὑμῶν εἰπεῖν· ὅτι ἀναθεματίζομεν τοὺς υἱοὺς λέγοντας δύο, καὶ δύο Χριστούς. Εἷς γὰρ, ὡς ἔφην, κηρύττεται πρός τε ἡμῶν αὐτῶν καὶ ὑμῶν, Χριστὸς, καὶ Υἱὸς, καὶ Κύριος, ὁ μονογενὴς τοῦ Θεοῦ Λόγος, «ἐν ὁμοιώματι ἀνθρώπων γενόμενος, καὶ σχήματι εὑρεθεὶς, ὡς ἄνθρωπος, » κατὰ τὴν τοῦ σοφωτάτου Παύλου φωνήν. "Ὅτι δὲ τὴν τοῦ Κυρίου σάρκα ἐψυχῶσθαί φαμεν ψυχῇ νοερᾷ, δέδεικται πλεισταχοῦ ταῦτα· καὶ ἐν τῇ πρὸς Αρμενίους ἐπιστολῇ, τὸν τῆς ἀληθείας λόγον ὀρθοτομῶν, διεκήρυξε σαφῶς ὁ ὁ ὁσιώτατος καὶ θεο σεβέστατος ἀδελφὸς ἡμῶν, καὶ συνεπίσκοπος Πρόκλος, ἀνὴρ εὐσεβὴς, καὶ τοῖς τὰ ὀρθὰ διαστρέφουσιν ἀνταποδύεσθαι μεμελετηκώς · ὅτι καὶ νικᾷν ἔθος αὐτῷ πρεσβεύοντι τὴν ἀλήθειαν. Διαβεβλημένας δὲ δόξας, Διοδώρου τε, φημὶ, καὶ Θεοδώρου, ἢ καὶ ἑτέρων τινῶν, οὓς ἦν ἄμεινον οὐκ ἐπαινεῖν, ἵνα μή τι λέγοιμι φορτικὸν, καὶ τὸ ὅλοις ὥσπερ ἱστίοις κατενεχθῆναι τῆς δόξης Χριστοῦ, μηδεὶς ἐπιφημιζέτω, παρακαλοῦμεν, τοῖς ἁγίοις καὶ ὀρθοδόξοις ἡμῶν Πατράσιν, ᾿Αθανασίῳ τε, φημὶ, καὶ Βασιλείῳ, Γρηγορίῳ τε καὶ Θεοφίλῳ, καὶ τοῖς λοιποῖς· μὴ ἄρα πως σκανδάλου πρόφασις τὸ χρῆμα γένηταί τισιν, οἰηθεῖσι κατ᾿ ἀλήθειαν οὕτω φρονῆσαι καὶ διδάξαι τοὺς ἀπάσης ὀρθότητος ἐπιμελητάς· καὶ οὐ ταῖς Νεστορίου μόναις κακοδοξίαις ἀντεγειρομένας ἀφέντας βίβλους, ἀλλὰ καὶ ταῖς τῶν ἑτέρων, οἱ τὰ Νεστορίου πρὸ αὐτοῦ πεφρονήκασί τε καὶ γεγράφασιν. Εὐχόμεθα δὲ, πάντας ἰδιοπραγεῖν, καὶ μήτε θορύβους ταῖς Ἐκκλησίαις ἐγείρειν, τοὺς ἤδη κατηρεμήσαντας χάριτι τοῦ Χριστοῦ, καὶ διὰ τῆς νήψεως τῶν ἁπανταχοῦ μυσταγωγῶν, μήτε μὴν ἀνασκαλεύειν ἑαυτοῖς ἢ ἑτέροις πράγματα. Χρὴ δὲ, καὶ τοὺς τὰ Νεστορίου πεφρονηκότας πώποτε, μεταγινώσκοντας κατ᾿ ἀλήθειαν, καὶ ἀποφοιτῶντας μὲν τῶν ἐκείνου φλυαριῶν, μεθορμιζομένους δὲ πρός τε τὸ ἐθέλειν τὴν ἀμώμητον ἑλέσθαι πίστιν, δεκτοὺς εἶναι, καὶ μὴ ὀνειδίζεσθαι τῶν παρωχηκότων ἕνεκα· μὴ ἄρα πως ὄκνου πρόφασίν τισι τῆς εἰς τὰ ἀμείνω μεταδρομῆς ἐπεργάσηται τοῦτο. Εἰ γὰρ τοὺς ὄντας ἐν ἀῤῥωστίαις σωματικαῖς ἀπαλλάττεσθαι τούτων εὐχόμεθα, καὶ συνηδόμεθα τούτου συμβάντος αὐτοῖς, πῶς οὐ πολὺ μᾶλλον ἡσθείη τις ἂν, ἐπιστρέφοντος τοῦ πεπλανημένου, καὶ πρὸς τὸ τῆς ἀληθοῦς γνώσεως μετὰ συνειδήσεως ἀγαθῆς ἄττοντος φῶς; Ὅτι γὰρ τὴν ἐπὶ τούτοις ἑορτὴν ἐπιτελεῖν ἔθος καὶ τοῖς ἀγγέλοις, οἶδεν ὑμῶν ἡ ὁσιότης, τοῦτο διδάσκουσα, καὶ ἐν ἀπάσαις ταῖς Ἐκκλησίαις ἐξηγουμένη, καὶ τὰς τοῦ Σωτῆρος ἡμῶν οὐκ ἀγνοοῦσα φωνάς. Ἐκεῖνο μέντοι παρακαλοῦμεν, ὡς ἀδελφοὺς καὶ συνδιδασκάλους παρεγγυῆσαι τοῖς κληρικοῖς, μὴ ἕτερα λαλεῖν, ἐν ἐκκλησίαις μάλιστα, παρὰ τὰ ὀρθὰ, καὶ δεδοκιμασμένα, καὶ εὖ ἔχειν δόξαντα· ἔπεσθαι δὲ μᾶλλον τῇ τῆς ὀρθῆς πίστεως ὁμολογίᾳ· καὶ μάλιστα μὲν μὴ ἐπιτρέχειν τοῖς περὶ τούτων λόγοις. Εἰ δὲ δὴ πού τις ἀνάγκη γένοιτο, διά τοι τὸ χρῆναι μυσταγωγεῖσθαί τινας, μηδαμοῦ παροχετεύεσθαι τῆς ὀρθότητος ἐᾶν τὸν ἐπὶ τῇ πίστει λόγον. Ἐπειδὴ δὲ τὰς τῶν θορύβων ἀφορμὰς ἀποκείρεσθαι χρὴ διὰ τῆς νήψεως τῆς ὑμῶν ὁσιότητος, ὅπερ ἐνομίσαμεν εἶναι καλὸν, τοῦτο καὶ γεγράφαμεν. "Αν τοίνυν τινὲς ἢ κληρικῶν, ἢ μοναστῶν, ἐγκαλῶνται παρά τινων, ὡς κοινωνήσαντες μὲν τῇ Ἐκκλησίᾳ, φρονοῦντες δὲ καὶ εἰς δεῦρο τὰ τοῦ δυσσεβοῦς Νεστορίου, προκείσθω τούτοις ἀκρόασις ἐν ταῖς Ἐκκλησίαις μᾶλλον, καὶ παρ' ὑμῖν τοῖς Ιθύνουσιν αὐτὰς, καὶ ζήτησις ἀκριβὴς τῶν λεγομένων. Εἰκὸς γὰρ, τοὺς ἐγκαλεῖν ἐθέλοντας, ὡς οὐδενὸς ἀνεχομένου τοὺς παρ' αὐτῶν προσίεσθαις λόγους, τοῖς ἔξω δικαστηρίοις παρενοχλεῖν. Πολλῷ δὲ ἄμεινον καὶ δικαιότερον, τὰς ἐκκλησιαστικὰς ζητήσεις ἐν ταῖς Ἐκκλησίαις κινεῖσθαι, καὶ τυποῦσθαι, καὶ μὴ παρ' ἑτέροις τισίν· οἷς ἂν εἴη καὶ ἀνάρμοστος παντελῶς ἡ ἐπὶ τούτοις δίαιτα. Πρόσειπε: τὴν παρὰ σοὶ ἀδελφότητα. Ὑμᾶς, ἡ σὺν ἡμῖν ἐν Κυρίῳ προσαγορεύει.
Ouk ēremēsen ho drakōn, ho apostatēs, to panchalepon alēthōs, kai theomachon thērion; oute mēn katelēxe pōpote tēs enousēs autǭ dystropias, akatapauston de ton phthonon ton kata tōn hagiōn Ekklēsiōn ōdinōn en heautǭ, glōssas akrateis anosiōn kai bebēlōn anthrōpōn kekautēriasmenēn echontōn tēn syneidēsin antanastēsai tetolmēke tois tēs alētheias dogmasin. ᾿All᾽ ēlō pantachou kai nenikētai, aprakton autou tēn skaiotēta kai tōn encheirēmatōn tēn dynamin apophainontos tou pantōn hēmōn Sōtēros Christou. Pleistoi men oun hoi pro hēmōn, tois hagiois hēmōn Patrasi memachēmenoi, kai kata tēs arrhētou doxēs ta tēs heautōn athyrostomias hopla kinēsantes, all᾽ hēlenchonto thraseis ontes, kai amatheis, kai kenologountes mallon, ēgoun egnōkotes ti kata alētheian tōn hosa estin ex autēs tēs alētheias martyroumena, hōs eien ortha kai amōmēta kai diabolēs hapasēs hypertera. Epeidē de pros ekeinois ho dyssebeias hapasēs heuretēs kai didaskalos ēgeiren hēmin tas Nestoriou kainophōnias, idou dē sympantes dia tēn tou Theou charin, kai tēn dotheisan hēmin par᾿ autou synesin, mią glōttę̄ ton apostatēn anathematizomen, ton euklea tōn Paterōn ichnēlatountes zēlon, kai katandrizomenoi tōn echthrōn tou staurou tou Christou, kai tēn alēthē presbeuontes pistin, kai didaskontes en Ekklēsiais, mē tais ekeinōn dyssebeiais prostithesthai mallon, dyo legontos Christous kai huious, hena men physei kai alēthē, ton ek Theou Patros Logon, heteron de thesei kai chariti, ton ek spermatos tou Dabid; alla kata tēn anōthen katabainousan eis hēmas, akraiphnē kai anepilēpton pistin, hena Huion kai Kyrion Iēsoun Christon, ton ek Theou Patros Logon, enanthrōpēsanta kai sesarkōmenon, kata tēn tōn hagiōn Paterōn homologian; hōste ton auton einai te kai legesthai ek Theou Patros theïkōs, hōs Logon autou, kai ek tēs ousias autou proelthonta physikōs, kai ek spermatos Dabid kata sarka, ēgoun ek tēs hagias kai Theotokou Marias. Ou gar heteron kai heteron, hōs ephēn, paredosan hoi ap᾿ archēs autoptai, kai hypēretai genomenoi tou logou ; alla hena kai ton auton, Theon te homou kai anthrōpon, monogenē, prōtotokon; hina to men echoi theïkōs, to de anthrōpinōs; hoti gegonen en pollois adelphois, tēn pros hēmas homoiōsin hypelthōn, kai ouk anthrōpon allon synapsas heautǭ, katha phronein edoxe tisin, all᾽ autochrēma genomenos anthrōpos, kai ouk apostas tou einai ho ēn. Theos gar hōn physei kai apathēs, dia touto sarki tę̄ idią peponthen hekōn. Ou gar to heterou tinos sōma dedōken hyper hēmōn; all᾽ autos heauton ho monogenēs tou Theou Logos, genomenos anthrōpos, hōs amōmon hiereion prosekomise tǭ Theǭ kai Patri. Ēn oun anankaion, lampran hēmas epi toutois agein heortēn, synekbeblēmenēs dēlonoti tais Nestoriou kakodoxiais kai phōnēs hapasēs par' hotioun, ei tais ekeinou symbainę̄ pseudēgoriais. Kechōrēke gar kata pantōn tōn ta isa phronountōn ekeinǭ, ēgoun ; kai pephronēkotōn pōpote, to apolytōs hēmas te kai tēn osiotēta hymōn eipein; hoti anathematizomen tous huious legontas dyo, kai dyo Christous. Heis gar, hōs ephēn, kēryttetai pros te hēmōn autōn kai hymōn, Christos, kai Huios, kai Kyrios, ho monogenēs tou Theou Logos, «en homoiōmati anthrōpōn genomenos, kai schēmati heuretheis, hōs anthrōpos, » kata tēn tou sophōtatou Paulou phōnēn. "Hoti de tēn tou Kyriou sarka epsychōsthai phamen psychę̄ noerą, dedeiktai pleistachou tauta; kai en tę̄ pros Armenious epistolę̄, ton tēs alētheias logon orthotomōn, diekēryxe saphōs ho ho hosiōtatos kai theo sebestatos adelphos hēmōn, kai synepiskopos Proklos, anēr eusebēs, kai tois ta ortha diastrephousin antapodyesthai memeletēkōs ; hoti kai nikąn ethos autǭ presbeuonti tēn alētheian. Diabeblēmenas de doxas, Diodōrou te, phēmi, kai Theodōrou, ē kai heterōn tinōn, hous ēn ameinon ouk epainein, hina mē ti legoimi phortikon, kai to holois hōsper histiois katenechthēnai tēs doxēs Christou, mēdeis epiphēmizetō, parakaloumen, tois hagiois kai orthodoxois hēmōn Patrasin, ᾿Athanasiǭ te, phēmi, kai Basileiǭ, Grēgoriǭ te kai Theophilǭ, kai tois loipois; mē ara pōs skandalou prophasis to chrēma genētai tisin, oiētheisi kat᾿ alētheian houtō phronēsai kai didaxai tous apasēs orthotētos epimelētas; kai ou tais Nestoriou monais kakodoxiais antegeiromenas aphentas biblous, alla kai tais tōn heterōn, hoi ta Nestoriou pro autou pephronēkasi te kai gegraphasin. Euchometha de, pantas idiopragein, kai mēte thorybous tais Ekklēsiais egeirein, tous ēdē katēremēsantas chariti tou Christou, kai dia tēs nēpseōs tōn hapantachou mystagōgōn, mēte mēn anaskaleuein heautois ē heterois pragmata. Chrē de, kai tous ta Nestoriou pephronēkotas pōpote, metaginōskontas kat᾿ alētheian, kai apophoitōntas men tōn ekeinou phlyariōn, methormizomenous de pros te to ethelein tēn amōmēton helesthai pistin, dektous einai, kai mē oneidizesthai tōn parōchēkotōn heneka; mē ara pōs oknou prophasin tisi tēs eis ta ameinō metadromēs epergasētai touto. Ei gar tous ontas en arrhōstiais sōmatikais apallattesthai toutōn euchometha, kai synēdometha toutou symbantos autois, pōs ou poly mallon hēstheiē tis an, epistrephontos tou peplanēmenou, kai pros to tēs alēthous gnōseōs meta syneidēseōs agathēs attontos phōs? Hoti gar tēn epi toutois heortēn epitelein ethos kai tois angelois, oiden hymōn hē hosiotēs, touto didaskousa, kai en apasais tais Ekklēsiais exēgoumenē, kai tas tou Sōtēros hēmōn ouk agnoousa phōnas. Ekeino mentoi parakaloumen, hōs adelphous kai syndidaskalous parengyēsai tois klērikois, mē hetera lalein, en ekklēsiais malista, para ta ortha, kai dedokimasmena, kai eu echein doxanta; epesthai de mallon tę̄ tēs orthēs pisteōs homologią; kai malista men mē epitrechein tois peri toutōn logois. Ei de dē pou tis anankē genoito, dia toi to chrēnai mystagōgeisthai tinas, mēdamou parocheteuesthai tēs orthotētos ean ton epi tę̄ pistei logon. Epeidē de tas tōn thorybōn aphormas apokeiresthai chrē dia tēs nēpseōs tēs hymōn hosiotētos, hoper enomisamen einai kalon, touto kai gegraphamen. "An toinyn tines ē klērikōn, ē monastōn, enkalōntai para tinōn, hōs koinōnēsantes men tę̄ Ekklēsią, phronountes de kai eis deuro ta tou dyssebous Nestoriou, prokeisthō toutois akroasis en tais Ekklēsiais mallon, kai par' hymin tois Ithynousin autas, kai zētēsis akribēs tōn legomenōn. Eikos gar, tous enkalein ethelontas, hōs oudenos anechomenou tous par' autōn prosiesthais logous, tois exō dikastēriois parenochlein. Pollǭ de ameinon kai dikaioteron, tas ekklēsiastikas zētēseis en tais Ekklēsiais kineisthai, kai typousthai, kai mē par' heterois tisin; hois an eiē kai anarmostos pantelōs hē epi toutois diaita. Proseipe: tēn para soi adelphotēta. Hymas, hē syn hēmin en Kyriǭ prosagoreuei.
The dragon, the apostate, the truly most dangerous and God-fighting beast, has not been quiet, nor has he ever ceased from the perversity that is in him; but, labouring within himself with unceasing envy against the holy churches, he has dared to raise up against the doctrines of the truth the unbridled tongues of unholy and profane men who have their conscience seared. But he has been caught everywhere and defeated, since Christ, the Saviour of us all, shows his clumsiness and the force of his attempts to be ineffective. Very many before us fought against our holy fathers and moved the weapons of their unbridled mouths against the ineffable glory; but they were convicted of being rash and ignorant, and of talking emptily rather than knowing in truth any of the things that are witnessed by the truth itself to be right and blameless and above all slander. And since, besides those, the inventor and teacher of all impiety has raised up against us the novel expressions of Nestorius, behold, by the grace of God and the understanding given us by him, all of us with one tongue anathematize the apostate, following the glorious zeal of the fathers, acting manfully against the enemies of the cross of Christ, upholding the true faith, and teaching in the churches not to attach oneself to the impieties of that man, who says there are two Christs and sons, one by nature and true, the Word from God the Father, the other by adoption and grace, the one from the seed of David; but, according to the pure and blameless faith that has come down to us from above, to confess one Son and Lord Jesus Christ, the Word from God the Father, who became man and was made flesh, according to the confession of the holy fathers; so that the same one is and is said to be from God the Father divinely, as his Word, having come forth naturally from his essence, and from the seed of David according to the flesh, that is, from the holy Mother of God, Mary. For those who were eyewitnesses from the beginning and ministers of the word did not hand down one and another, as I said, but one and the same, God and man together, only-begotten and firstborn: so that he has the one divinely and the other humanly, because he came to be among many brothers, having entered into likeness with us; not joining another man to himself, as some have seemed to think, but becoming man in very truth, and not ceasing to be what he was. For being God by nature and impassible, he suffered willingly in his own flesh. For he did not give the body of some other for us; but the only-begotten Word of God himself, having become man, offered himself to God the Father as a spotless victim.
It was necessary, then, for us to hold a bright festival over these things, since, clearly, every expression of any kind is cast out together with the false opinions of Nestorius if it agrees with his falsehoods. For it has gone forth against all who think as he does, or have ever thought so, that we and your Holiness say absolutely: we anathematize those who say two sons and two Christs. For one, as I said, is proclaimed both by us and by you, Christ and Son and Lord, the only-begotten Word of God, "having come in the likeness of men, and being found in form as a man," according to the word of the most wise Paul.
That we say the flesh of the Lord was ensouled with a rational soul has been shown in very many places; and in his letter to the Armenians, rightly dividing the word of truth, our most holy and most God-fearing brother and fellow bishop Proclus proclaimed it clearly, a pious man practised in contending against those who pervert what is right; for it is his custom to win when he upholds the truth. But the condemned opinions, I mean those of Diodore and Theodore, or of certain others whom it would be better not to praise (not to say anything burdensome), and who were carried down with full sails, as it were, against the glory of Christ, let no one, we beg, ascribe to our holy and orthodox fathers, I mean Athanasius and Basil, Gregory and Theophilus, and the rest; lest the thing somehow become an occasion of stumbling to some, who might think that those guardians of all orthodoxy really thought and taught so, and not that they left behind books raised not only against the false opinions of Nestorius but also against those of the others who thought and wrote the things of Nestorius before him.
We pray that all may mind their own business, and that those who have already been quieted by the grace of Christ and through the watchfulness of the initiators in the mysteries everywhere may neither raise disturbances in the churches nor stir up troubles for themselves or others. Those who at any time held the opinions of Nestorius, if they truly change their minds, depart from his nonsense, and come round to wishing to choose the blameless faith, must be received and not reproached for what is past, lest this somehow produce for some a pretext for hesitating to run over to better things. For if we pray that those who are in bodily sicknesses be freed from them, and rejoice with them when this happens to them, how much more should one rejoice when one who has strayed turns back and hastens with a good conscience to the light of true knowledge? For your Holiness knows that it is the custom even of the angels to keep festival over these things; you teach this and explain it in all the churches, and are not ignorant of the words of our Saviour.
This, however, we ask: that, as brothers and fellow teachers, you charge the clergy not to say other things, especially in churches, contrary to what is right, tested, and judged sound, but rather to follow the confession of the right faith; and above all not to run over the arguments about these things. But if somewhere there should be some necessity, because some must be initiated into the mysteries, never to let the word about the faith be diverted from orthodoxy. And since the occasions of disturbance must be cut off through the watchfulness of your Holiness, we have also written what we thought good. If, then, any of the clergy or monks are accused by anyone of having entered communion with the church while still holding to this day the opinions of the impious Nestorius, let a hearing be set before them in the churches rather, and before you who direct them, and a careful inquiry into what is said. For it is likely that those who wish to accuse, on the ground that no one will admit their charges, will trouble the courts outside. But it is much better and more just that ecclesiastical inquiries be raised and settled in the churches and not before certain others, to whom the judging of these matters would be altogether unfitting.
Greet the brotherhood with you. The brotherhood with us greets you in the Lord.
Chapter 69
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Ὁ εὐλαβέστατος καὶ θεοφιλέστατος διάκονος καὶ ἀρχιμανδρίτης Μάξιμος ἀφίκετο πρός με· καὶ ὄντα τοιοῦτον τὸν ἄνδρα τεθέαμαι, ὥσπερ ἦν εἰκὸς τὸν πολλῷ χρόνῳ ποθοῦντα ἰδεῖν. Τεθέαμαι δὲ τὸν τε ζῆλον αὐτοῦ καὶ τὴν ὀρθότητα, καὶ τῆς εἰς Χριστὸν εὐσεβείας τὸ κέντρον. ᾿Αλύει γὰρ οὕτω, καὶ μεστὸν ἔχει φροντίδων τὸν νοῦν, ὥστε καὶ πάντα πόνον ὑπελθεῖν ἀνέχεσθαι ὑπὲρ τοῦ τὴν Νεστορίου κακοδοξίαν πρόῤῥιζον ἐκ τῶν τῆς ἑῴας ἀπολέσθαι μερῶν. Ὑπανέγνω δέ μοι καὶ τῆς σῆς ὁσιότητος ἐπιστολὴν γραφεῖσαν πρὸς τὸν θεοφιλέστατον ἐπίσκοπον τῆς Αντιοχέων Ἰωάννην, πολλῆς γέμουσαν παῤῥησίας ὁμοῦ καὶ φιλοθεΐας. Γέγραφα δὲ καὶ ἐγὼ τοιαύτας ἐπιστολὰς πρὸς αὐτόν· ἀλλ᾽, ὡς ἔοικε, τὰ χείρω νικᾷ. Ὑποπλαττόμενοι γὰρ τὰ Νεστορίου μισεῖν, ἑτέρῳ πάλιν αὐτὰ συγκροτοῦσι τρόπῳ, τὰ Θεοδώρου θαυμάζοντες, καίτοι τὴν ἴσην, μᾶλλον δὲ πολλῷ χείρονα νοσοῦντα δυσσέβειαν. Οὐ γὰρ Θεόδωρος Νεστορίου γέγονε μαθητής, ἀλλ᾽ οὗτος ἐκείνου, καὶ ἐξ ἑνὸς ὥσπερ λαλοῦσι στόματος, ἕνα τε τὸν τῆς κακοδοξίας ἐκ τῆς ἑαυτῶν καρδίας ἀναπτύουσιν ἰόν. Γεγράφασι γοῦν πρός με οἱ ἐκ τῆς ἀνατολῆς, ὅτι οὐ χρὴ τὰ Θεοδώρου διαβάλλεσθαι· ἵνα μὴ, φασὶ, καὶ τὰ τοῦ μακαρίου ᾿Αθανασίου, καὶ Θεοφίλου, καὶ Βασιλείου, καὶ Γρηγο ρίου διαβληθῇ · ἃ γὰρ ἐλάλησε Θεόδωρος, ταῦτα κάκεῖνοι. Ἐγὼ δὲ ταῦτα γραφόντων οὐκ ἠνεσχόμην, ἀλλ᾽ ἔφην ἐν παῤῥησίᾳ, ὅτι Θεόδωρος μὲν δύσφημον ἔσχε καὶ γλῶσσαν, καὶ κάλαμον ὑπηρετοῦντα ταύτῃ, οἱ δὲ γεγόνασιν ὀρθοδοξίας πάσης διδάσκαλοι, καὶ διέπρεψαν ἐν τούτοις. Διέθηκαν δὲ οὕτως τοὺς ἀπὸ τῆς ἀνατολῆς, ὥστε καὶ ἐκβοήσεις γενέσθαι ἐν ἐκκλησίαις παρὰ τῶν δήμων· Αὐξείτω ἡ πίστις Θεοδώρου· οὕτω πιστεύομεν ὡς Θεόδωρος· λίθοις αὐτὸν βαλόντες ποτὲ ἐν τῇ παρ᾿ αὐτοῖς ἐκκλησίᾳ, τολμήσαντά τι παραφθέγξασθαι βραχύ. ᾿Αλλ᾿ ὡς ὁ διδάσκαλος βούλεται, οὕτω φρονεῖ τὸ ποίμνιον. Ἐγὼ μὲν οὖν οὔτε ἐπαυσάμην ἐπιτιμῶν οἷς γεγράφασιν, οὔτε παύσομαι. Ἐπειδὴ δὲ ἐχρῆν καὶ ἀντιλογίας ἐγγράφους εἶναι παρ' αὐτοῖς, ἐγκύψας τοῖς Θεοδώρου καὶ Διοδώρου βιβλίοις, οἷς γεγράφασιν οὐ περὶ τῆς σαρκώσεως μᾶλλον τοῦ Μονογενοῦς, ἀλλὰ κατὰ τῆς σαρκώσεως, ἐπελεξάμην τινὰ τῶν κεφαλαίων· καὶ τὸν ἐνδεχόμενον τρόπον ἀντηνέχθην αὐτοῖς, ἀποφαίνων πανταχοῦ βδελυρίας οὖσαν μεστὴν τὴν δόξαν αὐτῶν. Προτρέψαντος δέ με τοῦ μνημονευθέντος εὐλαβεστάτου διακόνου καὶ ἀρχιμανδρίτου Μαξίμου διερμηνεῦσαι τὸ Σύμβολον τῆς πίστεως, τὸ ἐκτεθὲν παρὰ τῶν ἁγίων τῶν ἐν Νικαίᾳ συνελθόντων, καὶ πρὸς τοῦτο καθῆκα ἐμαυτόν. Διαβεβαιοῦται γὰρ πανούργως τινὰς προσποιεῖσθαί τε καὶ λέγειν αὐτὸ, καὶ ἀκολουθεῖν αὐτῷ, μὴ μὴν ἔτι καὶ ἐννοίας ἔχειν ὀρθὰς, ἀποφέρειν δὲ μᾶλλον τὰ ὀρθῶς τε καὶ ἀπροσκλινῶς εἰρημένα πρὸς τὸ αὐτοῖς δοκοῦν. Ἵνα δὲ μὴ ταῦτα λανθάνῃ τὴν σὴν ὁσιότητα, πεπόμφαμεν τὸ βιβλίον καὶ τὸν τόμον. Καὶ δὴ ἐντυχοῦσα καταξιωσάτω τὰς συνήθεις ὑπὲρ ἐμοῦ ποιεῖσθαι προσευχάς.
Ho eulabestatos kai theophilestatos diakonos kai archimandritēs Maximos aphiketo pros me; kai onta toiouton ton andra tetheamai, hōsper ēn eikos ton pollǭ chronǭ pothounta idein. Tetheamai de ton te zēlon autou kai tēn orthotēta, kai tēs eis Christon eusebeias to kentron. ᾿Alyei gar houtō, kai meston echei phrontidōn ton noun, hōste kai panta ponon hypelthein anechesthai hyper tou tēn Nestoriou kakodoxian prorrhizon ek tōn tēs heǭas apolesthai merōn. Hypanegnō de moi kai tēs sēs hosiotētos epistolēn grapheisan pros ton theophilestaton episkopon tēs Antiocheōn Iōannēn, pollēs gemousan parrhēsias homou kai philotheïas. Gegrapha de kai egō toiautas epistolas pros auton; all᾽, hōs eoike, ta cheirō niką. Hypoplattomenoi gar ta Nestoriou misein, heterǭ palin auta synkrotousi tropǭ, ta Theodōrou thaumazontes, kaitoi tēn isēn, mallon de pollǭ cheirona nosounta dyssebeian. Ou gar Theodōros Nestoriou gegone mathētēs, all᾽ houtos ekeinou, kai ex henos hōsper lalousi stomatos, hena te ton tēs kakodoxias ek tēs heautōn kardias anaptyousin ion. Gegraphasi goun pros me hoi ek tēs anatolēs, hoti ou chrē ta Theodōrou diaballesthai; hina mē, phasi, kai ta tou makariou ᾿Athanasiou, kai Theophilou, kai Basileiou, kai Grēgo riou diablēthę̄ ; ha gar elalēse Theodōros, tauta kakeinoi. Egō de tauta graphontōn ouk ēneschomēn, all᾽ ephēn en parrhēsią, hoti Theodōros men dysphēmon esche kai glōssan, kai kalamon hypēretounta tautę̄, hoi de gegonasin orthodoxias pasēs didaskaloi, kai dieprepsan en toutois. Diethēkan de houtōs tous apo tēs anatolēs, hōste kai ekboēseis genesthai en ekklēsiais para tōn dēmōn; Auxeitō hē pistis Theodōrou; houtō pisteuomen hōs Theodōros; lithois auton balontes pote en tę̄ par᾿ autois ekklēsią, tolmēsanta ti paraphthenxasthai brachy. ᾿All᾿ hōs ho didaskalos bouletai, houtō phronei to poimnion. Egō men oun oute epausamēn epitimōn hois gegraphasin, oute pausomai. Epeidē de echrēn kai antilogias engraphous einai par' autois, enkypsas tois Theodōrou kai Diodōrou bibliois, hois gegraphasin ou peri tēs sarkōseōs mallon tou Monogenous, alla kata tēs sarkōseōs, epelexamēn tina tōn kephalaiōn; kai ton endechomenon tropon antēnechthēn autois, apophainōn pantachou bdelyrias ousan mestēn tēn doxan autōn. Protrepsantos de me tou mnēmoneuthentos eulabestatou diakonou kai archimandritou Maximou diermēneusai to Symbolon tēs pisteōs, to ektethen para tōn hagiōn tōn en Nikaią synelthontōn, kai pros touto kathēka emauton. Diabebaioutai gar panourgōs tinas prospoieisthai te kai legein auto, kai akolouthein autǭ, mē mēn eti kai ennoias echein orthas, apopherein de mallon ta orthōs te kai aprosklinōs eirēmena pros to autois dokoun. Hina de mē tauta lanthanę̄ tēn sēn hosiotēta, pepomphamen to biblion kai ton tomon. Kai dē entychousa kataxiōsatō tas synētheis hyper emou poieisthai proseuchas.
The most reverent and most God-beloved deacon and archimandrite Maximus has come to me; and I have seen the man to be such as one would expect of one I had long wished to see. I have seen his zeal and his orthodoxy, and the goad of his piety toward Christ. For he is so distressed, and has his mind so full of cares, that he is ready to undergo any labour so that the false doctrine of Nestorius may perish root and all from the regions of the East. He also read to me the letter of your Holiness written to the most God-beloved bishop of Antioch, John, full of much freedom of speech together with love of God. I too have written such letters to him; but, as it seems, the worse prevails. For, pretending to hate the opinions of Nestorius, they put them together again in another way, admiring those of Theodore, although they are sick with an equal, or rather a much worse, impiety. For Theodore did not become a disciple of Nestorius, but Nestorius of him; and they speak as from one mouth, and spit out from their own heart one poison of false doctrine. At any rate, those from the East have written to me that the writings of Theodore must not be attacked, lest, they say, those of the blessed Athanasius and Theophilus and Basil and Gregory be attacked too; for what Theodore said, those men said too. I did not put up with them when they wrote this, but said with freedom that Theodore had a blasphemous tongue and a pen that served it, while those men became teachers of all orthodoxy and were distinguished in this. They have so disposed those from the East that there have even been shouts in the churches from the people: "May the faith of Theodore increase! We believe as Theodore did!"; although they once threw stones at him in their church when he dared to let slip a slightly improper word. But as the teacher wishes, so the flock thinks. I, then, have neither ceased nor will cease to rebuke what they have written. And since there needed to be written refutations among them as well, I bent over the books of Theodore and Diodore, which they wrote not so much about the incarnation of the Only-begotten as against the incarnation, and I selected some of the chapters; and I answered them in the way that was possible, showing everywhere that their opinion is full of abomination. And when the most reverent deacon and archimandrite Maximus, whom I mentioned, urged me to explain the Creed of the faith set out by the holy fathers who met at Nicaea, I applied myself to this too. For he affirms that some cunningly pretend to recite it and to follow it, yet no longer hold right thoughts, but rather carry off what was said rightly and without swerving to what seems good to themselves. So that these things may not escape your Holiness, we have sent the book and the volume. Having read it, let your Holiness deign to make the usual prayers for me.
Chapter 70
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Ὡς διέτριβον ἐν τῇ Αἰλιέων, ἀνήρ τις τῶν ἐπισήμων στρατευομένων ἐν τῷ παλατίῳ ἐπιστολήν μοι πολύστιχον καὶ μεγάλην προσήνεγκεν ἐσφραγισμένην, ὡς λαβὼν αὐτὴν παρὰ τῶν ἐν Ἀντιοχείᾳ ὀρθοδόξων. Ὑπογραφαὶ δὲ ἦσαν ἐν αὐτῇ πολλῶν πάνυ καὶ κληρικῶν, καὶ μοναστῶν, καὶ λαϊκῶν. Ἡτιῶντο δὲ τοὺς ἐπισκόπους τῆς ἀνατολῆς ὡς ἀποσιωπήσαντας μὲν δῆθεν τὸ Νεστορίου ὄνομα, καὶ προσποιουμένους αὐτὸν ἀποστρέφεσθαι, μεταπηδήσαντας δὲ ἐπὶ τὰ Θεοδώρου βιβλία τὰ περὶ τῆς ἐνανθρωπήσεως, ἐν οἷς πολλῷ χαλεπώτεραι τῶν Νεστορίου δυσφημιῶν εἰσι κείμεναι. Πατήρ γὰρ γέγονε τῆς Νεστορίου κακοδοξίας, καὶ τὰ αὐτοῦ λαλήσας ὁ δυσσεβὴς ἐν τούτοις γέγονεν, ἐν οἷς νῦν ἐστι. Καὶ ἔγραψα μὲν τῷ εὐσεβεστάτῳ ἐπισκόπῳ τῆς ᾿Αντιοχέων, ὅτι τὰ Θεοδώρου δυσσεβῆ δόγματα μηδεὶς ἐν ἐκκλησίᾳ λαλείτω. 'Αφικόμενος δὲ ἐν Ἀλεξανδρείᾳ ὁ εὐλαβέστατος διάκονος, καὶ ἀρχιμανδρίτης Μάξιμος, πολλὰ κατεβόησε φάσκων, τοὺς ὀρθοδόξους μηδένα τόπον ἔχειν αὐτόθι, μηδὲ παῤῥησίαν τοῦ λαλεῖν τὰ τῆς ὀρθῆς πίστεως Ἔφη δὲ, ὅτι προσποιοῦνται μὲν ὁμολογεῖν τὸ Σύμβολον τὸ ἐκτεθὲν ἐν τῇ Νικαίᾳ παρὰ τῶν Πατέρων, παρερμηνεύουσι δὲ αὐτό. Καὶ προέτρεψέ με τὴν ἔκθεσιν πᾶσαν τῶν ἐν Νικαίᾳ ἐρμηνεῦσαι σαφῶς, ἵνα μὴ συναρπάζωσί τινας ἕτερα ἀνθ' ἑτέρων ἐξηγούμενοι· ὁ δὴ καὶ πέπραχα. Ἐπιφέρεται τοίνυν τοὺς τόμους, ὥστε προσενεχθῆναι καὶ ταῖς εὐλαβεστάταις δεσποίναις, καὶ τῷ φιλοχρίστῳ καὶ εὐσεβεστάτῳ δεσπότῃ. Πεποίηκα γὰρ ἐν δέρμασι γενέσθαι τόμον. Μετὰ σκέψεως τοίνυν αὐτοῦ, ὡς ἂν ἔχειν συνίδοιτε, εὐκαίρως προσάγοιτε. Δεῖ γὰρ ἡμᾶς πανταχόθεν ἐπαγωνίζεσθαι τῇ ὀρθῇ πίστει, καὶ τὴν ἐγηγερμένην κατὰ Χριστοῦ δυσσέβειαν, εἰς ὅσον οἷόν τε, πειρᾶσθαι ποιεῖν ἐκ μέσου.
Hōs dietribon en tę̄ Ailieōn, anēr tis tōn episēmōn strateuomenōn en tǭ palatiǭ epistolēn moi polystichon kai megalēn prosēnenken esphragismenēn, hōs labōn autēn para tōn en Antiocheią orthodoxōn. Hypographai de ēsan en autę̄ pollōn pany kai klērikōn, kai monastōn, kai laïkōn. Hētiōnto de tous episkopous tēs anatolēs hōs aposiōpēsantas men dēthen to Nestoriou onoma, kai prospoioumenous auton apostrephesthai, metapēdēsantas de epi ta Theodōrou biblia ta peri tēs enanthrōpēseōs, en hois pollǭ chalepōterai tōn Nestoriou dysphēmiōn eisi keimenai. Patēr gar gegone tēs Nestoriou kakodoxias, kai ta autou lalēsas ho dyssebēs en toutois gegonen, en hois nyn esti. Kai egrapsa men tǭ eusebestatǭ episkopǭ tēs ᾿Antiocheōn, hoti ta Theodōrou dyssebē dogmata mēdeis en ekklēsią laleitō. 'Aphikomenos de en Alexandreią ho eulabestatos diakonos, kai archimandritēs Maximos, polla kateboēse phaskōn, tous orthodoxous mēdena topon echein autothi, mēde parrhēsian tou lalein ta tēs orthēs pisteōs Ephē de, hoti prospoiountai men homologein to Symbolon to ektethen en tę̄ Nikaią para tōn Paterōn, parermēneuousi de auto. Kai proetrepse me tēn ekthesin pasan tōn en Nikaią ermēneusai saphōs, hina mē synarpazōsi tinas hetera anth' heterōn exēgoumenoi; ho dē kai pepracha. Epipheretai toinyn tous tomous, hōste prosenechthēnai kai tais eulabestatais despoinais, kai tǭ philochristǭ kai eusebestatǭ despotę̄. Pepoiēka gar en dermasi genesthai tomon. Meta skepseōs toinyn autou, hōs an echein synidoite, eukairōs prosagoite. Dei gar hēmas pantachothen epagōnizesthai tę̄ orthę̄ pistei, kai tēn egēgermenēn kata Christou dyssebeian, eis hoson hoion te, peirasthai poiein ek mesou.
While I was staying in Aelia, a man, one of the distinguished officers serving in the palace, brought me a long and large letter, sealed, saying that he had received it from the orthodox in Antioch. There were signatures in it of very many clergy, monks, and laymen. They accused the bishops of the East of having, to be sure, kept silent about the name of Nestorius and pretending to turn away from him, but of having leapt over to the books of Theodore on the incarnation, in which are set down blasphemies much harsher than those of Nestorius. For he became the father of the false doctrine of Nestorius, and the impious man, by speaking his opinions, came to be in the state in which he now is. And I wrote to the most pious bishop of Antioch that no one should speak the impious doctrines of Theodore in church. But the most reverent deacon and archimandrite Maximus, having come to Alexandria, made many loud complaints, saying that the orthodox have no place there, nor freedom to speak the things of the right faith. He said that they pretend to confess the Creed set out at Nicaea by the fathers, but misinterpret it. And he urged me to explain clearly the whole statement of those at Nicaea, so that they might not carry some away by expounding one thing in place of another; and this I have done. He is bringing, then, the volumes, so that they may be presented to the most reverent ladies and to the Christ-loving and most pious lord. For I have had a volume made on parchment. With consideration, then, as you see how things stand, present it at a suitable time. For we must contend on every side for the right faith, and try, as far as possible, to remove the impiety that has been raised up against Christ.
Chapter 72
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Κυρίλλου Πρόκλῳ ἐπισκόπῳ Κωνσταντινουπόλεως περὶ Θεοδώρου τοῦ Μοψουεστίας, αἰτοῦντος αὐτὸν, ὥστε μὴ συγχωρῆσαι ἀναθεματισθῆναι αὐτὸν, ὡς αἴτιον τοῦτο ταραχῆς γινόμενον. Μόλις ποτὲ καὶ πολλοῖς ἱδρῶσι τῆς τε σῆς ὁσιότητος καὶ τῆς ἁγίας συνόδου τῆς συναχθείσης κατὰ τὴν Ἐφεσίων, τὰς Νεστορίου κενοφωνίας ἀποβεβλή κασιν αἱ πανταχόσε τοῦ Θεοῦ Ἐκκλησίαι· δυσφοροῦσι δὲ λίαν ἐπὶ τούτῳ τινὲς τῶν κατὰ τὴν ἑῴαν, οὐ λαϊκῶν μόνον, ἀλλὰ γὰρ καὶ τῶν τεταγμένων εἰς ἱερουργίαν. "Ωσπερ γὰρ τὰ χρονιώτερα τῶν παθῶν δυσχερέστερά πώς ἐστι πρὸς τὸ θεραπεῦσαι, ἢ τάχα που καὶ εἰς ἅπαν ἀρνεῖται τοῦτο, οὕτω καὶ ψυχή διεστραμμένων ἐννοιῶν καὶ δογμάτων σηπεδόνι ἀῤῥωστήσασα, δυσαπόβλητον ἔχει τὸ πάθος. Πλὴν τῇ τοῦ Θεοῦ χάριτι, εἴτε προφάσει, εἴτε ἀληθείᾳ τὸν ἕνα Χριστὸν καὶ λαλοῦσι καὶ κηρύττουσι, καὶ τὰς Νεστορίου δυσσεβεῖς περιττολογίας ἀνεθεμάτισαν. Καὶ τέως ἐν εὐδίᾳ πολλῇ τὰ αὐτόθι, καὶ τρέχουσιν εἰς τὸ ἀραρὸς ἐν πίστει καθ' ἡμέραν καὶ οἱ σαλευόμενοί ποτε. Νυνὶ δὲ, ὡς γέγραφε πρός με ὁ κύριός μου ὁ θειό τατος ἐπίσκοπος τῆς ᾿Αντιοχέων Ἰωάννης, ἀρχὴ παρ' αὐτοῖς ἑτέρου κλύδωνος ἐγήγερται, καὶ τάχα που πολὺ τὸ δέος, μὴ ἄρα πού τινες τῶν εὐπαραφόρων ὑπονοστήσειαν εἰς τὸ ἐν ἀρχαῖς. Φασὶ γάρ τινας τὴν μεγάλην ἐκείνην πόλιν καταλαβεῖν, εἶτα προσελθεῖν τοῖς εὐσεβεστάτοις καὶ φιλοχρίστοις βασιλεῦσιν, ἐξαιτῆσαί τε διὰ θεσπίσματος αὐτῶν ἱεροῦ τὰ Θεοδώρου τοῦ Μοψουεστίας ἀναθεματισθῆναι βιβλία, αὐτὸν τε τὸν μνημονευθέντα ἄνδρα. Πολὺ δὲ αὐτοῦ κατὰ τὴν ἐῴαν ὄνομα, καὶ θαυμάζονται λίαν αἱ συντάξεις αὐτοῦ. Καὶ ὡς γέ φασι, δυσφοροῦσιν ἅπαντες, ὡς ἀνδρὸς ἐπισήμου καὶ τελευτήσαντος ἐν κοινωνίᾳ τῶν Ἐκκλησιῶν, ἀναθεματιζομένου νυνί. Ὅτι μὲν γὰρ ἐν τοῖς συντάγμασιν αὐτοῦ εὑρίσκομέν τινα ἐκτόπως εἰρημένα, καὶ ἀκράτου γέμοντα δυσφημίας, οὐδενὶ τῶν ὀρθὰ φρονεῖν εἰωθότων ἀμφίβολον. Ἴστω δὲ ἡ σὴ ὁσιότης, ὅτι παρενεχθείσης τῇ ἁγίᾳ συνόδῳ ἐκθέσεως παρ᾿ αὐτοῦ συνταχθείσης, ὡς οἱ προελόντες ἔφασκον, οὐδὲν ἐχούσης ὑγιὲς, κατεκιβδήλευσε μὲν αὐτὴν ἡ ἁγία σύνοδος, ὡς διεστραμμένων γέμουσαν ἐννοιῶν, καὶ τὴν Νεστορίου δυσσέβειαν οἱονεί πως πηγάζουσαν. Κατακρίνασα δὲ τοὺς οὕτω φρονοῦντας, οἰκονομικῶς οὐκ ἐμνημόνευσε τοῦ ἀνδρὸς, οὐδὲ αὐτὸν ὑπέθηκεν ὀνομαστὶ τῷ ἀναθεματισμῷ δι' οἰκονομίαν, ἵνα μὴ τινες τῇ ὑπολήψει τοῦ ἀνδρὸς προσεσχηκότες - ἀποβάλωσιν ἑαυτοὺς τῶν Ἐκκλησιῶν. Ἡ δὲ ἐν τούτοις οἰκονομία ἄριστὸν τι χρῆμα καὶ σοφόν. Εἰ μὲν γὰρ ἦν ἐν τοῖς ζῶσιν ἔτι, καὶ σύνοπλος ἦν ταῖς Νεστορίου δυσφημίαις, ἢ συναγορεύειν ἤθελεν οἷς ἔγραψεν αὐτὸς, πέπονθεν ἂν καὶ τὸν εἰς ἴδιον πρόσωπον ἀναθεματισμόν. Ἐπειδὴ δὲ ἀπεδήμησε πρὸς Θεὸν, ἀρκεῖ, καθάπερ ἐγᾧμαι, τὰ ἐκτόπως αὐτῷ γεγραμμένα ἐκβάλλεσθαι παρὰ τῶν ὀρθῶς ἐχόντων τὰς δόξας, ὅτε ταῖς αὐτοῦ περιτυγχάνουσι βίβλοις, καὶ τὸ περαιτέρω χωρεῖν θορύβων ἔσθ᾽ ὅτε τίκτει προφάσεις. Καὶ καθ᾿ ἕτερον δὲ τρόπον ἀναθεματισθεισῶν καὶ ἐκβεβλημένων τῶν Νεστορίου δυσφημιῶν, συνεκβέβληνται καὶ τὰ ἐκείνου πλείστην ἔχοντα πρὸς ταῦτα τὴν συγγένειαν. Εἰ μὲν οὖν ἔδρων τοῦτο ἀμελλητὶ τῶν κατὰ τὴν ἑῴαν τινὲς, καὶ οὐδένα θόρυβον ἦν ἐντεῦθεν προσδοκᾶν, ἔφην ἂν, ὅτι τὸ λυποῦν οὐδὲν ἀπαιτεῖσθαι νῦν τοῦτο καὶ ἐγγράφως αὐτούς. Εἰ δὲ, ὡς γράφει ὁ κύριός μου ὁ ὁσιώτατος ἐπίσκοπος τῆς Αντιοχέων Ἰωάννης, ἕλοιντο ἂν μᾶλλον γενέσθαι πυρίκαυστοι, ἢ πρᾶξαί τι τοιοῦτον· ἵνα τί φλόγα κατευνασθεῖσαν ἀναῤῥιπίζομεν, καὶ παυσαμένους θορύβους ἀνασκαλεύομεν οὐκ εὐκαίρως, μή ποτέ πως τὰ ἔσχατα χείρονα τῶν πρώτων εὑρεθῇ; Καὶ ταῦτά φημι σφόδρα μὲν ἐπιτιμῶν οἷς γέγραφεν ὁ μνημονευθεὶς Θεόδωρος, ὑφορώμενος δὲ τοὺς παρά τινων ἐσομένους ἐπὶ τῷ πράγματι θορύβους · μὴ ἄρα πως τὰ Νεστορίου θρηνεῖν ἄρξωνταί τινες κατεσκευασμένως, κατ᾿ ἐκεῖνό που τὸ εἰρημένον τῷ παρ' Ἕλλησι ποιητῇ, Πάτροκλον πρόφασιν, σφῶν δ᾽ αὐτῶν κήδε' ἑκάστη. Αν τοίνυν συναρέσκῃ ταῦτα τῇ σῇ ὀσιότητι, μηνῦσαι καταξίωσον, ἵνα καὶ κοινῷ γράμματι κατασταλῇ. Δυνατὸν γὰρ καὶ τοῖς ταῦτα αἰτήσασι τὴν οἰκονομίαν ἀφηγήσασθαι τοῦ πράγματος, πεῖσαί τε αὐτοὺς ἡρεμεῖν ἐλέσθαι μᾶλλον, καὶ μὴ σκανδάλου πρόφασιν ταῖς Ἐκκλησίαις γενέσθαι. Πέπομφα δὲ καὶ τὸ ἴσον τῶν γραφέντων πρὸς ἐμὲ παρὰ τοῦ κυρίου μου τοῦ ὁσιωτάτου ἐπισκόπου Ἰωάννου. Ὁ καὶ ἐντυχοῦσα ἡ σὴ ὁσιότης δέξεται πάντως ὀφθαλμὸν εἰς τὴν ὑπόθεσιν.
Kyrillou Proklǭ episkopǭ Kōnstantinoupoleōs peri Theodōrou tou Mopsouestias, aitountos auton, hōste mē synchōrēsai anathematisthēnai auton, hōs aition touto tarachēs ginomenon. Molis pote kai pollois hidrōsi tēs te sēs hosiotētos kai tēs hagias synodou tēs synachtheisēs kata tēn Ephesiōn, tas Nestoriou kenophōnias apobeblē kasin hai pantachose tou Theou Ekklēsiai; dysphorousi de lian epi toutǭ tines tōn kata tēn heǭan, ou laïkōn monon, alla gar kai tōn tetagmenōn eis hierourgian. "Ōsper gar ta chroniōtera tōn pathōn dyscherestera pōs esti pros to therapeusai, ē tacha pou kai eis hapan arneitai touto, houtō kai psychē diestrammenōn ennoiōn kai dogmatōn sēpedoni arrhōstēsasa, dysapoblēton echei to pathos. Plēn tę̄ tou Theou chariti, eite prophasei, eite alētheią ton hena Christon kai lalousi kai kēryttousi, kai tas Nestoriou dyssebeis perittologias anethematisan. Kai teōs en eudią pollę̄ ta autothi, kai trechousin eis to araros en pistei kath' hēmeran kai hoi saleuomenoi pote. Nyni de, hōs gegraphe pros me ho kyrios mou ho theio tatos episkopos tēs ᾿Antiocheōn Iōannēs, archē par' autois heterou klydōnos egēgertai, kai tacha pou poly to deos, mē ara pou tines tōn euparaphorōn hyponostēseian eis to en archais. Phasi gar tinas tēn megalēn ekeinēn polin katalabein, eita proselthein tois eusebestatois kai philochristois basileusin, exaitēsai te dia thespismatos autōn hierou ta Theodōrou tou Mopsouestias anathematisthēnai biblia, auton te ton mnēmoneuthenta andra. Poly de autou kata tēn eǭan onoma, kai thaumazontai lian hai syntaxeis autou. Kai hōs ge phasi, dysphorousin hapantes, hōs andros episēmou kai teleutēsantos en koinōnią tōn Ekklēsiōn, anathematizomenou nyni. Hoti men gar en tois syntagmasin autou heuriskomen tina ektopōs eirēmena, kai akratou gemonta dysphēmias, oudeni tōn ortha phronein eiōthotōn amphibolon. Istō de hē sē hosiotēs, hoti parenechtheisēs tę̄ hagią synodǭ ektheseōs par᾿ autou syntachtheisēs, hōs hoi proelontes ephaskon, ouden echousēs hygies, katekibdēleuse men autēn hē hagia synodos, hōs diestrammenōn gemousan ennoiōn, kai tēn Nestoriou dyssebeian hoionei pōs pēgazousan. Katakrinasa de tous houtō phronountas, oikonomikōs ouk emnēmoneuse tou andros, oude auton hypethēken onomasti tǭ anathematismǭ di' oikonomian, hina mē tines tę̄ hypolēpsei tou andros proseschēkotes - apobalōsin heautous tōn Ekklēsiōn. Hē de en toutois oikonomia ariston ti chrēma kai sophon. Ei men gar ēn en tois zōsin eti, kai synoplos ēn tais Nestoriou dysphēmiais, ē synagoreuein ēthelen hois egrapsen autos, peponthen an kai ton eis idion prosōpon anathematismon. Epeidē de apedēmēse pros Theon, arkei, kathaper egǭmai, ta ektopōs autǭ gegrammena ekballesthai para tōn orthōs echontōn tas doxas, hote tais autou peritynchanousi biblois, kai to peraiterō chōrein thorybōn esth᾽ hote tiktei prophaseis. Kai kath᾿ heteron de tropon anathematistheisōn kai ekbeblēmenōn tōn Nestoriou dysphēmiōn, synekbeblēntai kai ta ekeinou pleistēn echonta pros tauta tēn syngeneian. Ei men oun edrōn touto amellēti tōn kata tēn heǭan tines, kai oudena thorybon ēn enteuthen prosdokan, ephēn an, hoti to lypoun ouden apaiteisthai nyn touto kai engraphōs autous. Ei de, hōs graphei ho kyrios mou ho hosiōtatos episkopos tēs Antiocheōn Iōannēs, helointo an mallon genesthai pyrikaustoi, ē praxai ti toiouton; hina ti phloga kateunastheisan anarrhipizomen, kai pausamenous thorybous anaskaleuomen ouk eukairōs, mē pote pōs ta eschata cheirona tōn prōtōn heurethę̄? Kai tauta phēmi sphodra men epitimōn hois gegraphen ho mnēmoneutheis Theodōros, hyphorōmenos de tous para tinōn esomenous epi tǭ pragmati thorybous ; mē ara pōs ta Nestoriou thrēnein arxōntai tines kateskeuasmenōs, kat᾿ ekeino pou to eirēmenon tǭ par' Hellēsi poiētę̄, Patroklon prophasin, sphōn d᾽ autōn kēde' hekastē. An toinyn synareskę̄ tauta tę̄ sę̄ osiotēti, mēnysai kataxiōson, hina kai koinǭ grammati katastalę̄. Dynaton gar kai tois tauta aitēsasi tēn oikonomian aphēgēsasthai tou pragmatos, peisai te autous hēremein elesthai mallon, kai mē skandalou prophasin tais Ekklēsiais genesthai. Pepompha de kai to ison tōn graphentōn pros eme para tou kyriou mou tou hosiōtatou episkopou Iōannou. Ho kai entychousa hē sē hosiotēs dexetai pantōs ophthalmon eis tēn hypothesin.
From Cyril to Proclus, bishop of Constantinople, about Theodore of Mopsuestia, asking him not to allow him to be anathematized, since this was becoming a cause of disturbance.
Barely, and with much sweat on the part of your Holiness and of the holy synod assembled at Ephesus, have the churches of God everywhere cast off the empty expressions of Nestorius; but some in the East are very much aggrieved at this, not only laymen but also those appointed to sacred ministry. For as the more chronic diseases are somehow harder to cure, or perhaps refuse cure altogether, so too a soul that has fallen sick with the rot of perverted thoughts and doctrines has a disease hard to cast off. Yet by the grace of God, whether in pretence or in truth, they speak of and preach the one Christ, and they have anathematized the impious verbiage of Nestorius. And until now affairs there have been in great calm, and even those who once wavered run daily toward steadiness in the faith. But now, as my lord the most divine bishop of Antioch, John, has written to me, the beginning of another storm has arisen among them, and perhaps there is great fear lest some of those who are easily carried away should slip back into their first position. For they say that certain people reached that great city and then approached the most pious and Christ-loving emperors, and asked that by their sacred decree the books of Theodore of Mopsuestia be anathematized, and the man himself. His name is great in the East, and his writings are greatly admired. And, as they say, all are aggrieved that a distinguished man, who died in the communion of the churches, is now being anathematized. That in his writings we find some things said outrageously and full of unmixed blasphemy is doubtful to none of those accustomed to think rightly. But let your Holiness know that when a statement composed by him, as those who brought it forward said, which had nothing sound in it, was brought before the holy synod, the holy synod condemned it as counterfeit, as full of perverted thoughts and, in a way, a spring of the impiety of Nestorius. But while condemning those who think so, it did not, by way of management, mention the man, nor did it subject him by name to the anathema, for the sake of management, lest some who were attached to the man's reputation should cast themselves out of the churches. The management in these matters is an excellent and wise thing. For if he were still among the living, and were armed together with the blasphemies of Nestorius, or wished to defend what he himself wrote, he would also have suffered the anathema against his own person. But since he has departed to God, it is enough, as I think, that what he wrote outrageously be rejected by those who hold right opinions, when they come across his books; and to go further sometimes gives rise to occasions of disturbance. And in another way too, now that the blasphemies of Nestorius have been anathematized and cast out, his writings, which have very great kinship with them, have been cast out with them. If, then, some in the East were doing this without delay, and no disturbance was to be expected from it, I would have said that there is nothing grievous in their being asked for this now, even in writing. But if, as my lord the most holy bishop of Antioch, John, writes, they would rather be burned in the fire than do any such thing, why do we fan into flame a fire that has been put to sleep, and stir up disturbances that have ceased, at an unsuitable time, lest perhaps the last state be found worse than the first? And I say this while strongly rebuking what the said Theodore wrote, but suspecting the disturbances that some will raise over the matter, lest perhaps some begin, by contrivance, to lament the cause of Nestorius, according to that saying of the poet among the Greeks: "Patroclus their pretext, but each for her own sorrows." If, then, these things please your Holiness, deign to let me know, so that the matter may be settled by a common letter as well. For it is possible to explain the management of the matter to those who asked for these things, and to persuade them to choose rather to keep quiet and not to become an occasion of stumbling to the churches. I have also sent a copy of what was written to me by my lord the most holy bishop John; when your Holiness has read it, you will surely take a view of the matter.
Chapter 75
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Αττικὸς Κυρίλλῳ εὖ πράττειν. Περιπεπτώκαμεν οἷς μὴ προῃρήμεθα· καὶ στέργειν ἀναγκαζόμεθα τὰ μὴ κατὰ γνώμην ἡμῖν ἀπηντηκότα, τοῦ δικαίου τὸ λυσιτελὲς προτιμήσαντες, καὶ πρὸς τὴν τῶν λαῶν ὁμόνοιαν ἐπικλιθέντες τοῖς λογισμοῖς, κανόσι μὲν τοῖς τῶν Πατέρων μὴ λυμηνάμενοι, τῆς δὲ ἀκριβοῦς λεπτολογίας τὴν τῆς οἰκουμένης εἰρήνην προτεθεικότες. Οἶδα μὲν οὖν καὶ τὸν μακάριον Παῦλον ἐν τῷ θεσμοθετεῖν ταῖς Ἐκκλησίαις, σαφῶς τὰς ὑποθέσεις οἰκονομήσαντα. Οἶδα δὲ καὶ τὸν ἐν ἁγίοις πατέρα τὸν σὸν, τὸν ἰσαπόστολον Θεόφιλον, ἐπὶ τῆς Ἑλληνικῆς συγχύσεως τὴν εἰρήνην τῆς παρὰ βραχὺ ἀκριβείας προτετιμηκότα. Αἱ γὰρ δὴ μέγισται τῶν πόλεων κυμαινομένης θαλάσσης κύμασιν ἐοικυῖαι, κατὰ τὰς γνώμας τῶν οἰκητόρων, οὐ τοσοῦτον νόμοις καὶ διατάξεσιν ἀκριβέσι πεφύκασι πείθεσθαι, ὅσον διακρίσεσιν εὐμεταχειρίστοις βλεπούσαις πρὸς εἰρήνην καὶ σύμπνοιαν. Ὅτου δὲ χάριν ἐκτίθημι ταῦτα τὰ γράμματα, μάνθανε. Ἔγνω που πάντως ἡ σὴ ὁσιότης, μᾶλλον δὲ τεθέαται τοῖς ὀφθαλμοῖς ἐκείνοις οἶσπερ οἶδεν ὁ ἐν ἁγίοις Πατήρ ἡμῶν ὁ Θεόφιλος, οἷα καὶ ὅση ταραχή κατέλαβε τὴν μεγαλόπολιν· καὶ ὅπως ἐκ τῶν βάθρων αὐτῶν ἐκινδύνευσεν ἡ εὐσεβὴς πίστις κατασεισθῆναι · ὥστε καὶ αὐτὸν τὸν λεὼν τμηθέντα τῷ πλείονι μέρει, τῶν τειχῶν ἐκτὸς συναθροίζεσθαι, καὶ τοὺς ἱερέας τε καὶ συνεπισκόπους ἀποῤῥαγῆναι τῆς πρὸς ἀλλήλους κοινωνίας, τὴν ἀγαθὴν φυτείαν τοῦ Δεσπότου Χριστοῦ, τὸ τῆς εἰρήνης λέγω καλὸν, μικροῦ διασπάσαντας. Διόπερ πολλῷ μὲν πόνῳ, πολλῷ δὲ ἱδρῶτι καὶ κινδύνοις γέμουσιν ἀπογνώσεως τὰ πλείω καὶ προτιμότερα, προσευχαῖς τε καὶ συμπνοίαις τῶν κοινῶν – Πατέρων ἡμῶν, ἔτι γε μὴν καὶ τῆς (σῆς) θεοσεβείας, ἐκείνη μὲν κατηυνάσθη. Ομόνοια δὲ καὶ γαλήνη κατέχει τὰς κατὰ τὴν οἰκουμένην Ἐκκλησίας. Ἐπειδὴ δέ τινες τὴν προσηγορίαν μόνον τοῦ μακαρίου Ἰωάννου ταῖς μυστικαῖς δέλτοις γραφῆναι ἠθέλησαν• ὥστε καὶ τὸν μακάριον ἐπίσκοπον ᾿Αλέξανδρον, τὸν τῆς ᾿Αντιοχείας φημὶ, ἐπιστάντα τῇ Μεγαλοπόλει, πολλὰ θρασυστομῆσαι, πολλὰ δὲ καὶ τοὺς λαοὺς ἐπεγεῖραι θελῆσαι, ὥστε καὶ μὴ βουλομένων ἡμῶν, ἀναγκάσαι γραφῆναι τὸ τοῦ μνημονευθέντος ὄνομα. ῞Απερ μετ᾿ ἀκριβείας ἁπάσης ἐξηγήσαντό που πάντως τῇ σῇ θεοσεβείᾳ, οἱ τοῦ Θεοῦ δοῦλοι εὐλαβέστατοι διάκονοι Πέτρος καὶ Αἰδέσιος. Χρόνου δὲ πολλοῦ παρεληλυθότος, καὶ ἡμῶν βιασαμένων τὴν ἐκ τῆς δημοκρατίας ἀνάγκην, καὶ κατὰ μηδὲν ἐπιστρεφομένων πρὸς τὸ τοῦ σχίσματος λείψανον, γέγραφεν ἡμῖν ἐκ τῆς ἑῴας ὁ θεοφιλέστατος ἐπίσκοπος Ακάκιος, τὸν εὐλαβέστατον ἐπίσκοπον τῆς Ἀντιοχείας Θεόδοτον συναναγκασθῆναι παρὰ τῶν δήμων τὴν προσηγορίαν Ἰωάννου γράψαι, καὶ ἡτεῖτο συγγνώμην ἡμᾶς παρασχεῖν τῷ ὑπὸ ἀνάγκης τοῦτο πεποιηκέναι. Ὅτε γενναῖος ἐκεῖνος τῶν γραμμάτων διακομιστής πρεσβύτερος ἔφθη κατασπεῖραι τὸν λόγον τῷ πλήθει τῆς Μεγαλοπόλεως, τῆς ὑποθέσεως χάριν ἧς ἀφίκετο, τὸν τε νοῦν τῶν πρὸς ἡμᾶς γραμμάτων διεπόρθμευσε τοῖς λαοῖς, ὥστε συγχύσεως μικροῦ δεῖν τὸν ὄχλον πάντα ἀναπλησθῆναι. Τότε δὴ, τότε θορυβηθεὶς ἐγὼ, καὶ τὸν ὑπὲρ τῶν μεγίστων κίνδυνον ὑποπτεύσας, καὶ περὶ τὸν εὐσεβέστατον βασιλέα γενόμενος, περὶ εἰρήνης, καὶ τῆς εὐσταθείας ἐποιούμην τὸν λόγον. Ο δὲ ἀπεκρίνατο μηδὲν εἶναι βλάβος γράφειν ἀπεληλυθότος ἀνδρὸς ὄνομα, ὑπὲρ τῆς εὐσταθείας καὶ τῆς τῶν λαῶν ὁμονοίας τε καὶ εἰρήνης. Καὶ τοίνυν ἐγὼ τούτοις πεισθεὶς, (καὶ πῶς γὰρ οὐκ ἔμελλον προφθάσας τὴν ἀνάγκην;) ὥστε μὴ γενέσθαι τὰ καθ᾿ ἡμᾶς ἀκολουθίαν τοῦ πλήθους, μήτε μὴν ἐθισθῆναι εἰς δημοκρατίαν τὴν πόλιν, γραφῆναι παρεσκεύασα τὴν προσηγορίαν· οὐδὲν, ὡς οἶμαι, οὔτε εἰς αὐτοὺς τοὺς κανόνας ἡμαρτηκὼς, οὔτε μὴν τῇ κρίσει τῶν Πατέρων διαλυμηνάμενος. Μνημονεύεται γὰρ μετὰ τῶν ἀπεληλυθότων οὐ μόνον ἐπισκόπων, ἀλλὰ καὶ πρεσβυτέρων καὶ διακόνων, καὶ λαϊκῶν, καὶ γυναικῶν, πρὸς οὓς ἅπαντας οὐκ ἔστιν ἡμῖν κοινωνία ἱερωσύνης, οὐδὲ μετάδοσις τῶν ἐπὶ τῆς ἁγίας τραπέζης μυστικῶς τελουμένων. Πολὺ γὰρ τὸ μέσον τῶν ὑπελθόντων τὸ πέρας, καὶ τῶν ἔτι ὑπὲρ γῆς τυγχανόντων· ὥστε καὶ συνδιαιρεῖσθαι τὰς βίβλους πρὸς τὴν τῶν μνημονευομένων κατάστασιν. Οὔτε γάρ τι τὸν Δαβίδ ἔβλαψεν ἡ ἔντιμος τοῦ Σαούλ κηδεία· οὔτε τοὺς ἀποστόλους ὁ τῆς τοῦ ᾿Αρείου ἀσεβείας ὀπαδὸς Εὐδόξιος, ὑπὸ τὸ αὐτὸ θυσιαστήριον κείμενος· οὔτε Παυλινός τε καὶ Εὐάγριος, οἱ γενόμενοι ἀρχηγέται τοῦ σχίσματος τῆς ἐν ᾿Αντιοχείᾳ Ἐκκλησίας, ὅτι μετὰ θάνατον, πολὺς ἐξότου χρόνος, τοῖς μυστικοῖς διπτύχοις διὰ τὴν τῶν λαῶν εἰρήνην τε καὶ ὁμόνοιαν ἐνεγράφησαν. Διόπερ καὶ αὐτὸς κέλευσον ἐγγραφῆναι τὴν προσηγορίαν τοῦ ἀπεληλυθότος, ταῖς κατ᾿ Αἴγυπτον Ἐκκλησίαις, τῆς οἰκουμενικῆς χάριν εἰρήνης· μήτε Πατέρων λύων κανόνας, καὶ τὴν ὁμόνοιαν πασῶν ὁμοῦ τῶν Ἐκκλησιῶν περὶ πλείστου ποιούμενος. Ὅτι δὲ καὶ ἡμῖν γράψεις τὰ πρέποντα, πεπληροφόρημαι, πρός τε τὴν ὁμοψυχίαν καὶ τὸ κοινὸν τῆς ἀδελφότητος ἀποβλέπων. Πᾶσαν τὴν σὺν σοὶ ἀδελφότητα ἐγώ τε καὶ οἱ σὺν ἐμοὶ προσαγορεύομεν.
Attikos Kyrillǭ eu prattein. Peripeptōkamen hois mē proę̄rēmetha; kai stergein anankazometha ta mē kata gnōmēn hēmin apēntēkota, tou dikaiou to lysiteles protimēsantes, kai pros tēn tōn laōn homonoian epiklithentes tois logismois, kanosi men tois tōn Paterōn mē lymēnamenoi, tēs de akribous leptologias tēn tēs oikoumenēs eirēnēn protetheikotes. Oida men oun kai ton makarion Paulon en tǭ thesmothetein tais Ekklēsiais, saphōs tas hypotheseis oikonomēsanta. Oida de kai ton en hagiois patera ton son, ton isapostolon Theophilon, epi tēs Hellēnikēs synchyseōs tēn eirēnēn tēs para brachy akribeias protetimēkota. Hai gar dē megistai tōn poleōn kymainomenēs thalassēs kymasin eoikuiai, kata tas gnōmas tōn oikētorōn, ou tosouton nomois kai diataxesin akribesi pephykasi peithesthai, hoson diakrisesin eumetacheiristois blepousais pros eirēnēn kai sympnoian. Hotou de charin ektithēmi tauta ta grammata, manthane. Egnō pou pantōs hē sē hosiotēs, mallon de tetheatai tois ophthalmois ekeinois oisper oiden ho en hagiois Patēr hēmōn ho Theophilos, hoia kai hosē tarachē katelabe tēn megalopolin; kai hopōs ek tōn bathrōn autōn ekindyneusen hē eusebēs pistis kataseisthēnai ; hōste kai auton ton leōn tmēthenta tǭ pleioni merei, tōn teichōn ektos synathroizesthai, kai tous hiereas te kai synepiskopous aporrhagēnai tēs pros allēlous koinōnias, tēn agathēn phyteian tou Despotou Christou, to tēs eirēnēs legō kalon, mikrou diaspasantas. Dioper pollǭ men ponǭ, pollǭ de hidrōti kai kindynois gemousin apognōseōs ta pleiō kai protimotera, proseuchais te kai sympnoiais tōn koinōn – Paterōn hēmōn, eti ge mēn kai tēs (sēs) theosebeias, ekeinē men katēunasthē. Omonoia de kai galēnē katechei tas kata tēn oikoumenēn Ekklēsias. Epeidē de tines tēn prosēgorian monon tou makariou Iōannou tais mystikais deltois graphēnai ēthelēsan• hōste kai ton makarion episkopon ᾿Alexandron, ton tēs ᾿Antiocheias phēmi, epistanta tę̄ Megalopolei, polla thrasystomēsai, polla de kai tous laous epegeirai thelēsai, hōste kai mē boulomenōn hēmōn, anankasai graphēnai to tou mnēmoneuthentos onoma. ῾Aper met᾿ akribeias hapasēs exēgēsanto pou pantōs tę̄ sę̄ theosebeią, hoi tou Theou douloi eulabestatoi diakonoi Petros kai Aidesios. Chronou de pollou parelēlythotos, kai hēmōn biasamenōn tēn ek tēs dēmokratias anankēn, kai kata mēden epistrephomenōn pros to tou schismatos leipsanon, gegraphen hēmin ek tēs heǭas ho theophilestatos episkopos Akakios, ton eulabestaton episkopon tēs Antiocheias Theodoton synanankasthēnai para tōn dēmōn tēn prosēgorian Iōannou grapsai, kai hēteito syngnōmēn hēmas paraschein tǭ hypo anankēs touto pepoiēkenai. Hote gennaios ekeinos tōn grammatōn diakomistēs presbyteros ephthē kataspeirai ton logon tǭ plēthei tēs Megalopoleōs, tēs hypotheseōs charin hēs aphiketo, ton te noun tōn pros hēmas grammatōn dieporthmeuse tois laois, hōste synchyseōs mikrou dein ton ochlon panta anaplēsthēnai. Tote dē, tote thorybētheis egō, kai ton hyper tōn megistōn kindynon hypopteusas, kai peri ton eusebestaton basilea genomenos, peri eirēnēs, kai tēs eustatheias epoioumēn ton logon. O de apekrinato mēden einai blabos graphein apelēlythotos andros onoma, hyper tēs eustatheias kai tēs tōn laōn homonoias te kai eirēnēs. Kai toinyn egō toutois peistheis, (kai pōs gar ouk emellon prophthasas tēn anankēn?) hōste mē genesthai ta kath᾿ hēmas akolouthian tou plēthous, mēte mēn ethisthēnai eis dēmokratian tēn polin, graphēnai pareskeuasa tēn prosēgorian; ouden, hōs oimai, oute eis autous tous kanonas hēmartēkōs, oute mēn tę̄ krisei tōn Paterōn dialymēnamenos. Mnēmoneuetai gar meta tōn apelēlythotōn ou monon episkopōn, alla kai presbyterōn kai diakonōn, kai laïkōn, kai gynaikōn, pros hous hapantas ouk estin hēmin koinōnia hierōsynēs, oude metadosis tōn epi tēs hagias trapezēs mystikōs teloumenōn. Poly gar to meson tōn hypelthontōn to peras, kai tōn eti hyper gēs tynchanontōn; hōste kai syndiaireisthai tas biblous pros tēn tōn mnēmoneuomenōn katastasin. Oute gar ti ton Dabid eblapsen hē entimos tou Saoul kēdeia; oute tous apostolous ho tēs tou ᾿Areiou asebeias opados Eudoxios, hypo to auto thysiastērion keimenos; oute Paulinos te kai Euagrios, hoi genomenoi archēgetai tou schismatos tēs en ᾿Antiocheią Ekklēsias, hoti meta thanaton, polys exotou chronos, tois mystikois diptychois dia tēn tōn laōn eirēnēn te kai homonoian enegraphēsan. Dioper kai autos keleuson engraphēnai tēn prosēgorian tou apelēlythotos, tais kat᾿ Aigypton Ekklēsiais, tēs oikoumenikēs charin eirēnēs; mēte Paterōn lyōn kanonas, kai tēn homonoian pasōn homou tōn Ekklēsiōn peri pleistou poioumenos. Hoti de kai hēmin grapseis ta preponta, peplērophorēmai, pros te tēn homopsychian kai to koinon tēs adelphotētos apoblepōn. Pasan tēn syn soi adelphotēta egō te kai hoi syn emoi prosagoreuomen.
[Letter of Atticus, bishop of Constantinople, to Cyril]
Atticus to Cyril: greetings.
We have fallen into things we did not choose, and we are compelled to accept what has befallen us against our judgment, preferring what is expedient to what is strictly just, and inclining in our reasonings toward the concord of the peoples, not damaging the canons of the fathers, but setting the peace of the world before exact hair-splitting. I know that the blessed Paul too, in laying down laws for the churches, plainly managed matters by economy. And I know that your father among the saints, Theophilus, equal to the apostles, at the time of the pagan disorder preferred peace to a little strictness. For the greatest cities, like the waves of a stormy sea in the minds of their inhabitants, are not so much disposed to obey laws and strict ordinances as decisions easy to handle that look to peace and harmony. Learn for what reason I set out this letter. Your Holiness surely knows, or rather has seen with those eyes with which our father among the saints, Theophilus, saw, what and how great a disturbance seized the great city, and how the pious faith was in danger of being shaken from its very foundations, so that the people itself, divided for the most part, assembled outside the walls, and the priests and fellow bishops were torn from communion with one another, all but tearing apart the good plant of the Master Christ, I mean the good of peace. Therefore, with much toil and much sweat and with dangers that for the most part were full of despair, by the prayers and harmony of our common fathers, and also of your Godliness, that disturbance was put to rest, and concord and calm hold the churches throughout the world. But since some wished only that the name of the blessed John be written in the mystical tablets, so that even the blessed bishop Alexander, I mean of Antioch, when he came to the great city, spoke very boldly and wished to stir up the peoples greatly, so as to compel, even against our will, the name of the man mentioned to be written. The servants of God, the most reverent deacons Peter and Aedesius, have surely related these things to your Godliness with all exactness. When much time had passed, and we had resisted the pressure of the populace and had in no way turned toward this remnant of the schism, the most God-beloved bishop Acacius wrote to us from the East that the most reverent bishop of Antioch, Theodotus, had been compelled by the people to write the name of John, and he asked us to grant pardon to one who had done this under compulsion. When that noble presbyter who carried the letter had already sown the report among the multitude of the great city, because of the business on which he had come, and had conveyed the sense of the letter to us to the peoples, so that the whole crowd was all but filled with confusion, then indeed, then I was troubled, and, suspecting danger to the greatest things, I went to the most pious emperor and spoke about peace and stability. He answered that there was no harm in writing the name of a man who had departed, for the sake of stability and the concord and peace of the peoples. And so, persuaded by these things (for how was I not to forestall the compulsion?), so that our affairs might not become a following of the multitude, nor the city be accustomed to the rule of the populace, I arranged for the name to be written, having sinned in nothing, as I think, either against the canons themselves or by doing damage to the judgment of the fathers. For there are commemorated with the departed not only bishops, but also presbyters and deacons, laymen and women, with none of whom we have communion of the priesthood, nor a sharing in the things mystically performed at the holy table. For there is a great difference between those who have reached the end and those who are still on the earth; so that the books are divided according to the state of those commemorated. For neither did the honourable burial of Saul harm David, nor did Eudoxius, the follower of the impiety of Arius, lying under the same altar, harm the apostles; nor did Paulinus and Evagrius, who became leaders of the schism of the church in Antioch, [harm anyone] because after their death, a long time since, they were written in the mystical diptychs for the sake of the peace and concord of the peoples. Therefore do you too order the name of the departed to be written in the churches of Egypt, for the sake of the peace of the world, neither breaking the canons of the fathers, and setting the greatest store by the concord of all the churches together. That you will write to us too what is fitting I am fully assured, looking to unity of soul and to what the brotherhood has in common. I and those with me greet all the brotherhood with you.
Chapter 76
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Τοῖς παρὰ τῆς σῆς θεοφιλείας ἐπεσταλμένοις ἐν τυχών, ἐγγεγράφθαι μὲν τὴν Ἰωάννου προσηγορίαν, ἐν ταῖς ἱεραῖς ἐμάνθανον δέλτοις. Ἐρωτήσας δὲ τοὺς ἐκεῖθεν ἥκοντας, ἐπυθόμην οὐκ ἐν τοῖς τῶν λαϊκῶν καταλόγοις, ἐν δὲ τοῖς τῶν ἐπισκόπων ἐντετάχθαι αὐτήν. Διασκοπούμενος δὲ καὶ κατ᾿ ἐμαυτὸν ἐννοῶν, εἰ ταῖς τῶν Πατέρων τῶν ἐν Νικαίᾳ ἀκολουθοῦσι δόξαις οἱ τοῦτο πεπραχότες, καὶ βραχύ τι τὸν τῆς διανοίας ὀφθαλμὸν πρὸς τὴν μεγάλην ἐκείνην ἀνατείνας σύνοδον, ὅλην ὁρῶ τῶν ἁγίων Πατέρων ἐκείνων τὴν ὁμήγυριν ὥσπερ τισὶν ὀφθαλμοῖς ἀνανεύουσαν, καὶ παντὶ σθένει διακωλύουσαν ἡμᾶς τρέχειν εἰς τὴν ἐπὶ τούτῳ συναίνεσιν. Πῶς γὰρ τοῖς ἱερεῦσι Θεοῦ συντετάξεται, καὶ τὸν ἐκείνων φορέσει κλῆρον, ὁ τῆς ἱερατείας ἐκβεβλημένος; Πῶς δὲ ἐν καταλόγοις ἔσται λειτουργῶν, ὁ τῶν ἐκκλησιαστικῶν περιβόλων ἔξω τεθείς; ᾿Ανἀξιον γὰρ ἡμᾶς ἢ μηδὲν εἶναι λέγειν τὸ τῆς ἱερατείας ὄνομα, καὶ πρᾶγμα κοινὸν εἶναι πᾶσι, τὸ μόνοις τετηρημένον τοῖς εἰς τοῦτο καλουμένοις· ἢ εἰ πολύ τι τὸ διατειχίζον ἐστὶν ἱερωσύνην καὶ λαὸν, μὴ μιγνύειν τὰ ἄμικτα, τηρεῖν δὲ ἐν τῇ οἰκείᾳ τάξει τῶν εἰρημένων ἕκαστον, καὶ τῆς αὐτῷ πρεπούσης τιμῆς ἀξιοῦν. Πῶς οὖν ἐν ἐπισκόποις ὁ λαϊκὸς, ἢ πῶς ἐν τοῖς γνησίοις ὁ μὴ τοιοῦτος ἀναφανείς; Τίμησον, παρακαλῶ, τοὺς ἐπὶ λαμπροῖς καὶ μεγάλοις τοῖς κατορθώμασι μαρτυρηθέντας, μὴ ὑβρίσῃς τὸν ἅγιον τῶν Πατέρων χορόν. Ἐννόει παρόντας ἔτι καὶ συνδιαιτωμένους, πῶς ἂν ἐπὶ τῷ γεγονότι διετέθησαν. Αρ᾿ οὐχὶ πάσης ἀναπεπλῆσθαι λύπης εἶπον ἂν εἰκότως, εἰς τὴν ἴσην αὐτοῖς τάξιν εἰσφερομένου τοῦ καθῃρημένου; ᾿Αλλ' οἶμαι καὶ αὐτὴν τοῦτο πεπεῖσθαι τὴν σὴν θεοσέβειαν. Διὸ δὴ σβέσον αὐτοῖς τε καὶ ἡμῖν τῆς ἀηδίας τὴν πρόφασιν. Λῦσον τῆς ἁπάντων κατηφείας τὴν ὑπόθεσιν. Τὸ μὲν γὰρ εὐμεταχειρίστως τὰ παρεμπίπτοντα διοικεῖν, καλὸν ἂν εἴποιμι καὶ σοφόν · τότε δ᾽ ἔσται σὸφὸν, ἂν μὴ τι βλάβος εἰσφέρῃ. Οὐδὲ γὰρ ἐπειδήπερ μείζονα τὴν Χριστοῦ ποίμνην ἀποτελοῦμεν, τοὺς ἐν ταῖς αἱρέσεσι προσλαβόντες ἐσμοὺς, καὶ εἰ τῆς οἰκείας μὴ μεταθεῖεν πλάνης, διὰ τοῦτο χρὴ πάντως, οἰκονομικήν τινα καὶ ἀπεριέργαστον εἰρήνην ἀσπάζεσθαι, πρὸς οὓς ἐστι κρείττων ἡ μάχη. Ἔργον δὲ ὄντως οἰκονομίας ἐστὶ, τὸ δοκεῖν ἔσθ᾽ ὅτε βραχύ τι τοῦ πρέποντος ἐξίστασθαι λόγου, μετὰ τοῦ τὴν ἐν τοῖς χρησίμοις παραιτεῖσθαι ζημίαν. Οὕτω καὶ ὁ μακάριος Παῦλος τοῖς πᾶσιν ἐγίνετο πάντα· οὐχ ἵνα κερδάνῃ μέν τι βραχύ, ζημιωθῇ δὲ μέρος, ἀλλ᾿ ἵνα πάντας χερδήσῃ. Ἴδωμεν τοίνυν διὰ ταύτης τῆς ἐρεύνης τῆς ἐν τοῖς πράγμασι βαδίζοντες, εἰ μὴ πλεῖον ἔχει τὸ βλάβος ἡ ὑπόθεσις τῶν δοξάντων εἶναι χρηστῶν. Τοσοῦτος ἤδη διῖππεύει χρόνος τῆς σῆς θεοσεβείας διεπούσης τὸν θρόνον· καὶ οὐδείς ἐστιν ὁ συνάγεσθαι παραιτούμενος. ᾿Αλλ' εἰ καί πού τινες περὶ τὴν ἀρχὴν φιλονεικότερον πράττοντες ἑαυτοὺς ἀπεμέριζον, καὶ οὗτοι κέκληνται διὰ τὴν τοῦ Σωτῆρος ἡμῶν ἰσχύν τε καὶ χάριν. Τῶν δὲ ἐν τέλει, τίς ὁ μὴ τῆς σῆς εὐλαβείας ἀκροώμενος; Τίς δὲ ὁ ταύτης ἕνεκα τῆς αἰτίας ἔξω μεμενηκώς; Οὐκ ἔστιν οὐδείς. Μὴ γὰρ δοίη ὁ Θεός. Τίνα τοιγαροῦν ἀνασώζων, ἢ εἰς τὸ συνάγεσθαι καλῶν, ὅλην ἔξω θεὶς τῶν τῆς Ἐκκλησίας περιβόλων, τὴν τε Αἴγυπτον, Αὐγουσταλικήν, καὶ ᾿Αρκαδίαν, καὶ Θηβαΐδα, καὶ Λιβύην, καὶ Πεντάπολιν, καὶ τοσαύτας Ἐκκλησίας λυπεῖς; ἶνα μηδένα κερδάνῃς· πάντας γὰρ προεκέρδανε τοῦ Σωτῆρος ἡ χάρις. Καὶ ἀνατίθημι τὸν ἐπὶ τούτῳ πόνον τοῖς τῆς σῆς θεοσεβείας διδάγμασι. Μὴ τοίνυν κατηγόρει σαυτοῦ τοὺς ἀπὸ φιλονείκου γνώμης μεμερισμένους, καὶ μὴ καταδεχομένους ποτὲ τὸ ἐπ' ἐκείνω δίκαιον κρῖμα. Ἢ γὰρ εἰς τοσοῦτον νυστάζειν ἡμᾶς ὑπείληφεν ἡ σὴ θεοσέβεια, ὥστε μὴ πειρᾶσθαι μανθάνειν ἐσπουδασμένως, τὰς τε σὰς εὐδοκιμήσεις, καὶ ὅπως τὰ τοῦ Σωτῆρος χειραγωγεῖται ποίμνια; μία γὰρ ἡ τῶν ἱερέων φροντὶς, καὶ εἰ τοπικῶς διῃρήμεθα. ᾿Αλλ' ἵνα μὴ δοκοίην ἐπὶ τούτῳ διατείνεσθαι λίαν, καὶ τοῖς ἀπὸ τῆς σῆς εὐλαβείας φρονεῖν ἐναντία· ἔστωσαν τινὲς ὀλίγοι κομιδῇ διαστασιάζοντες, ἔτι καὶ τῆς ἐκείνου κακίας προκινδυνεύοντες, τοσαῦται δὲ παρ' ἡμῖν Ἐκκλησίαι, ὅτι χρὴ τὰ ἐπ' ἐκείνῳ δεδογμένα κρατεῖν διῖσχυριζόμεναι. τίσιν οὖν τὴν ψῆφον ἀπονέμεσθαι δίκαιον; Τίνας δὲ εὐφραίνεσθαι μᾶλλον ἀρέσκει Θεῷ; Τοὺς ἐκείνῳ συνηγοροῦντας τοιαῦτα πεπραχότι, ἢ τοὺς ἐπὶ τιμῆς ἐγνωκότας, ᾧ τὸ λυπεῖν λελόγισται παρ' οὐδέν; Εἰ τοίνυν τὸ σώζεσθαι τὴν ὁμόνοιαν τῶν κλησιῶν οὐκ εὐκαταφρόνητον φαίνεται, λῦσον τὸ τέμνον ταύτην, παρακαλῶ. Βάλλε τὴν μάχαιραν εἰς τὴν θήκην αὐτῆς. Κέλευσον τοῦ καταλόγου τῶν ἐπισκόπων ἐξαιρεθῆναι τὴν Ἰωάννου προσηγορίαν. Εἰ γὰρ οὐδὲν εἶναι τοῦτο λογιούμεθα, μὴ λυπείτω τὸν τῶν ἀποστόλων χορὸν ὁ προδότης αὐτοῖς συγκαταταττόμενος· εἰσφερομένης δὲ τῆς Ἰούδα προσηγορίας, ποῦ λοιπὸν ἡμῖν ὁ Ματθίας γε κείσεται ; Εἰ τοίνυν οὐδεὶς τὸν Ματθίαν ἐκβαλὼν ἐγγράψοι τὸν Ἰούδαν τῷ τῶν ἀποστόλων χορῷ, μενέτω καὶ σωζέσθω, παρακαλῶ, μετὰ τὸν τῆς ἀοιδίμου μνήμης Νεκτάριον, δεύτερος ὁ τοῦ πανευφήμου Αρσακίου βαθμός· ἵνα μή τι βίᾳ παρεισαχθὲν ἐξώσῃ τοῦ μακαρίου τὴν μνήμην. ᾿Αλλ᾽ ὀλίγοι τυχὸν ἐπὶ τούτῳ δυσχεραίνουσι δίδου μοι μετὰ παῤῥησίας εἰπεῖν. Πάντας μὲν εὐχόμεθα σώζεσθαι. Εἰ δέ τις ἐξ οἰκείας ἀμαθίας χωρίζεται, καὶ τοῖς τῆς Ἐκκλησίας ἀντιτείνει θεσμοῖς, τίς ἡ τούτου ζημία; Η γὰρ οὐχὶ καὶ αὐτὸς ὁ Σωτήρ διδάσκων ἡμᾶς τὸ τοιοῦτον καὶ τύπον ἐν πᾶσι τιθεὶς, ἐλάλει μὲν τοῖς προσιοῦσι τὰ συμφέροντα, ἀπειθοῦντας δὲ καὶ ἀνανεύοντας ἡφίει χωρίζεσθαι; Καὶ τοσοῦτον ἀφειστήκει τοῦ ποιεῖσθαί τινα τῶν τοιούτων λόγον, ὡς καὶ πρὸς αὐτοὺς εἰπεῖν τοὺς μαθητάς· · Μὴ καὶ ὑμεῖς θέλετε ὑπάγειν ; Τοῖς μὲν εὐπειθέσι πολλήν τινα δίκαιον ἀπονέμεσθαι παρ᾿ ἡμῶν τὴν φροντίδα. Ὁ δὲ δυσμενὴς καὶ ἀνήκοος τὴν αὐτοῦ κακόνοιαν αἰτιάσαιτο, μισήσας τὸ θεραπεύεσθαι. ᾿Ακούσεται δὲ παρὰ τοῦ δικαίου κριτοῦ· · Ἐπειδὴ ἐλάλουν, καὶ οὐχ ὑπηκούσατε· καὶ ἐξέτεινα λόγους, καὶ οὐ προσείχετε, » καὶ τὰ τούτοις ἑξῆς. Ἡμῖν μὲν γὰρ τοῖς διδάσκουσι τὰ ἐφ᾿ οἷς ἄν τις εὐδοκιμοίη παρὰ Θεῷ, καὶ λίαν ἐσπουδασμένως εἰσηγεῖσθαι πρέπε:· καὶ τοῖς ἀντιτείνουσι λέγειν μετὰ τοῦ Παύλου· « Δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ,· τοὺς δὲ ἀπειθοῦντας λοιπὸν ἀνατιθέναι τῇ τοῦ Θεοῦ δυνάμει λέγοντες· « Ἰατρεύσαμεν τὴν Βαβυλῶνα, καὶ οὐκ ἰάθη · ἐγκατελίπομεν αὐτὴν ὅτι ἤγγικεν εἰς οὐρανὸν τὸ κρῖμα αὐτῆς. » Οὐκ ἀκόλουθον τοιγαροῦν διὰ τὰς τινων ἀντιλογίας, εἴπερ τινὲς ὅλως εἰσὶν, ἐκ βάθρων ὥσπερ κατασείεσθαι τοὺς τῆς Ἐκκλησίας θεσμούς, λαϊκοῦ συνταττομένου τοῖς ἐν ἱερατείᾳ διαπρέψασι, καὶ ἐν ἴσῳ μέτρῳ τιμῆς εἰσβαίνοντος. Μὴ γὰρ δὴ τοῦτο καλείτωσαν οἰκουμενικήν τινες εἰρήνην, ἀλλὰ μᾶλλον κατατομήν. Ἐγὼ γὰρ τότε φημὶ κρατύνεσθαι τὸ τῆς εἰρήνης ὄνομα καὶ πρᾶγμα, ὅταν μὴ ταῖς τῶν ἁγίων γνώμαις ἀντιταττώμεθα, μήτε τοῖς ἐκείνων ἀντιπράττωμεν ὄροις. Οὐ γὰρ, εἴ τινας τῶν κατὰ τὴν ἑῴαν εὐλαβεστάτων ἀδελφῶν καὶ συνεπισκόπων ὁ μακάριος ᾿Αλέξανδρος, θρασύστομος ὢν ὄντως, κατὰ τῆς σῆς θεοσεβείας φωνὴν, πεφενάκικε καὶ συναρπάσας εἶλεν εἰς τὴν ἐπὶ τούτῳ συναίνεσιν, διὰ τοῦτο πάντως καὶ κρατεῖν ὀφείλει τὸ νόσημα, καὶ ταῖς ἁπάντων καταβόσκεσθαι ψυχαῖς· ἀλλὰ μᾶλλον οἷά τις λήμη τὸν τῆς Ἐκκλησίας ὀφθαλμὸν παραλύουσα, παρ' ὑμῶν ἐκκαθαίρεσθαι· ἵνα δὴ πάλιν ὀρθῶς πρὸς τοὺς τῶν Πατέρων ὅρους ἀποβλέπουσα, δικαίως ἀκούῃ περὶ Χριστοῦ· · Οἱ ὀφθαλμοί σου περιστεραί. » Δέδεγμαι οὖν γράμμα κἀγὼ παρὰ τοῦ εὐγηροτάτου καὶ θεοφιλεστάτου Ακακίου· ἔνθα τὸν εὐλαβέστατον τῆς Ἀντιοχείας ἐπίσκοπον ἠναγκάσθαι παρά τινων διἴσχυρίζεται, τὴν Ἰωάννου μνήμην ἐπιτελέσαι· καὶ δάκνεσθαι μὲν ἐπὶ τούτῳ σφόδρα, λύσιν δέ τινα τῶν ἐκ προπετείας εὕρασθαι ζητοῦντα, καὶ γράμματα περὶ τούτου κομίσασθαι βουλόμενον παρά τε ἡμῶν καὶ τῆς σῆς θεοσεβείας, σαφῶς διαγορεύοντα, μὴ συναπάγεσθαί τισι, μηδὲ εἶκειν τοῖς τοιαῦτα συμβουλεύουσιν. Ἀλλ᾿ οἱ πρὸς θεραπείαν κεκλημένοι (δίδου γάρ μοι λέγειν μετὰ παῤῥησίας πονέσαντι τὴν ψυχὴν) τραυμάτων προσθήκη μὴ γενώμεθα· ἵνα καὶ τὸ εἶναι παρακολούθημα τῆς ἑτέρων προπετείας ἀποφύγωμεν. Θαυμάζω δὲ κἀκεῖνο, εἰ τοσοῦτος ὢν εἰς πολυλογίαν ὁ μνημονευθεὶς ᾿Αλέξανδρος, καὶ χρόνον οὐ μικρὸν διατρίψας ἐκεῖσε, οὐχ ὅπως ἰσχύσας ἀναπεῖσαί τινας πρὸς τοῦτο φαίνεται· εἷς δὲ γραμμάτων διακομιστὴς τοσοῦτον ἴσχυσεν, ὡς τεθρύλληται, ὥστε δῆμον ἀνάψαι τοσοῦτον, καὶ κατηυνασμένην ὑπόθεσιν χρόνῳ μακρῷ διεγεῖραι πάλιν· ὅπερ ἐστὶ παντελῶς ἀπίθανον. ᾿Αλλ' ἔστω καὶ τοῦτο καὶ πιστευέσθω γενόμενον· ἀλλ᾽ οἶδα τὴν σὴν θεοσέβειαν ἀριστεύουσαν ἐν λόγοις. Διδάξεις πάντως τὰ δέοντα τοὺς τεθορυβημένους. Ἔχεις άρκοῦσαν τῶν ἱερῶν κηρυγμάτων τὴν χάριν. Πείσεις, οἶδα, καὶ τοὺς εὐσεβεστάτους βασιλεῖς, ἀγαπᾶν συνἡθως τὸ τοῖς κανόσι δ[οκ]οῦν. Εὐσεβεῖς γὰρ ὄντες καὶ φιλόχριστοι, θεσμοῖς ἰδίοις ἐπιτρέψουσι διοικεῖσθαι τὰς Ἐκκλησίας, καὶ τῆς πατρώας ἀρετῆς ὑπάρχοντες ζηλωταὶ, τὰ ἐκείνων μιμήσονται. Μὴ ταττέσθω τοιγαροῦν ὁ ἐκβεβλημένος Ἰεχονίας μετὰ Δαβίδ τε καὶ Σαμουὴλ τῶν προφητῶν· μηδὲ εἴ τισιν ἀδίκως ἔδοξε τὸ Εὐδοξίου λείψανον ἐν αὐτοῖς ἀποτεθεῖσθαι τόποις· διὰ τοῦτο καὶ ἡμεῖς τὸν ἀνίερον ὡς ἱερὸν εἰσφέρομεν. Ἐχρῆν γὰρ δήπου μᾶλλον κἀκεῖνο διόρθωσιν ἐπιζητεῖσθαι παρ' ἡμῶν, οὐκ αὐτὸν μορφοῦσθαι τὰ δεύτερα. Καὶ ταῦτά φαμεν οὐχ ὡς ἐπεμβαίνοντες τῷ κειμένῳ· μὴ γὰρ δοίη Θεός· οὐδὲ ἐπιχαίροντες, ὡς γέγραπται, τοῖς ἀλλοτρίοις κακοῖς· οὐ γὰρ οὗτος Χριστιανῶν σκοπός· ἀλλὰ τῆς πρὸς ἄνθρωπον συμπαθείας, τὸ τῇ Ἐκκλησίᾳ συμφέρον πράττοντες, καὶ τῶν ταύτης κανόνων οὐδὲν ἡγούμενοι προτιμότερον. Εἰ μὲν ἐξῆν οὐδὲν μὲν τούτοις λυμήνασθαι, κατατάττειν δὲ ἐν ἐπισκόποις τὸν καθῃρημένον, ἦν ἂν εἰκότως εἰπεῖν ἀγρίους τινὰς καὶ ἀνημέρους τοὺς τοῦτο γενέσθαι διακωλύοντας. Ἐπειδὴ δὲ ἀνάγκη κρατοῦντος ἑνὸς τὴν τοῦ ἑτέρου παραλύεσθαι δύναμιν, νικάτωσαν οἱ τῆς Ἐκκλησίας θεσμοὶ, καὶ ἀποχωρείτω τῶν ἱερατικῶν καταλόγων ὁ μὴ λειτουργός. Τοῦτο γὰρ συνάπτει πρὸς εἰρήνην τὰς Ἐκκλησίας· τοῦτο πᾶσαν ἡμῖν ὁμοψυχίαν ἀνεργάσαιτο. Δίδου τοιγαροῦν ἡμῖν, τὸ συνάγεσθαι καθαρῶς μετὰ τῆς σῆς θεοσεβείας, ἑνὸς καὶ τούτου τελευτήσαντος ἀμείνω ποιούμενος τὴν πρὸς τοὺς ἔτι ζῶντας ἀγάπησιν, μᾶλλον δὲ τοὺς τῆς Ἐκκλησίας θεσμούς.
Tois para tēs sēs theophileias epestalmenois en tychōn, engegraphthai men tēn Iōannou prosēgorian, en tais hierais emanthanon deltois. Erōtēsas de tous ekeithen hēkontas, epythomēn ouk en tois tōn laïkōn katalogois, en de tois tōn episkopōn entetachthai autēn. Diaskopoumenos de kai kat᾿ emauton ennoōn, ei tais tōn Paterōn tōn en Nikaią akolouthousi doxais hoi touto peprachotes, kai brachy ti ton tēs dianoias ophthalmon pros tēn megalēn ekeinēn anateinas synodon, holēn horō tōn hagiōn Paterōn ekeinōn tēn homēgyrin hōsper tisin ophthalmois ananeuousan, kai panti sthenei diakōlyousan hēmas trechein eis tēn epi toutǭ synainesin. Pōs gar tois hiereusi Theou syntetaxetai, kai ton ekeinōn phoresei klēron, ho tēs hierateias ekbeblēmenos? Pōs de en katalogois estai leitourgōn, ho tōn ekklēsiastikōn peribolōn exō tetheis? ᾿Anaxion gar hēmas ē mēden einai legein to tēs hierateias onoma, kai pragma koinon einai pasi, to monois tetērēmenon tois eis touto kaloumenois; ē ei poly ti to diateichizon estin hierōsynēn kai laon, mē mignyein ta amikta, tērein de en tę̄ oikeią taxei tōn eirēmenōn hekaston, kai tēs autǭ prepousēs timēs axioun. Pōs oun en episkopois ho laïkos, ē pōs en tois gnēsiois ho mē toioutos anaphaneis? Timēson, parakalō, tous epi lamprois kai megalois tois katorthōmasi martyrēthentas, mē hybrisę̄s ton hagion tōn Paterōn choron. Ennoei parontas eti kai syndiaitōmenous, pōs an epi tǭ gegonoti dietethēsan. Ar᾿ ouchi pasēs anapeplēsthai lypēs eipon an eikotōs, eis tēn isēn autois taxin eispheromenou tou kathę̄rēmenou? ᾿All' oimai kai autēn touto pepeisthai tēn sēn theosebeian. Dio dē sbeson autois te kai hēmin tēs aēdias tēn prophasin. Lyson tēs hapantōn katēpheias tēn hypothesin. To men gar eumetacheiristōs ta parempiptonta dioikein, kalon an eipoimi kai sophon ; tote d᾽ estai sophon, an mē ti blabos eispherę̄. Oude gar epeidēper meizona tēn Christou poimnēn apoteloumen, tous en tais hairesesi proslabontes esmous, kai ei tēs oikeias mē metatheien planēs, dia touto chrē pantōs, oikonomikēn tina kai aperiergaston eirēnēn aspazesthai, pros hous esti kreittōn hē machē. Ergon de ontōs oikonomias esti, to dokein esth᾽ hote brachy ti tou prepontos existasthai logou, meta tou tēn en tois chrēsimois paraiteisthai zēmian. Houtō kai ho makarios Paulos tois pasin egineto panta; ouch hina kerdanę̄ men ti brachy, zēmiōthę̄ de meros, all᾿ hina pantas cherdēsę̄. Idōmen toinyn dia tautēs tēs ereunēs tēs en tois pragmasi badizontes, ei mē pleion echei to blabos hē hypothesis tōn doxantōn einai chrēstōn. Tosoutos ēdē diippeuei chronos tēs sēs theosebeias diepousēs ton thronon; kai oudeis estin ho synagesthai paraitoumenos. ᾿All' ei kai pou tines peri tēn archēn philoneikoteron prattontes heautous apemerizon, kai houtoi keklēntai dia tēn tou Sōtēros hēmōn ischyn te kai charin. Tōn de en telei, tis ho mē tēs sēs eulabeias akroōmenos? Tis de ho tautēs heneka tēs aitias exō memenēkōs? Ouk estin oudeis. Mē gar doiē ho Theos. Tina toigaroun anasōzōn, ē eis to synagesthai kalōn, holēn exō theis tōn tēs Ekklēsias peribolōn, tēn te Aigypton, Augoustalikēn, kai ᾿Arkadian, kai Thēbaïda, kai Libyēn, kai Pentapolin, kai tosautas Ekklēsias lypeis? ina mēdena kerdanę̄s; pantas gar proekerdane tou Sōtēros hē charis. Kai anatithēmi ton epi toutǭ ponon tois tēs sēs theosebeias didagmasi. Mē toinyn katēgorei sautou tous apo philoneikou gnōmēs memerismenous, kai mē katadechomenous pote to ep' ekeinō dikaion krima. Ē gar eis tosouton nystazein hēmas hypeilēphen hē sē theosebeia, hōste mē peirasthai manthanein espoudasmenōs, tas te sas eudokimēseis, kai hopōs ta tou Sōtēros cheiragōgeitai poimnia? mia gar hē tōn hiereōn phrontis, kai ei topikōs dię̄rēmetha. ᾿All' hina mē dokoiēn epi toutǭ diateinesthai lian, kai tois apo tēs sēs eulabeias phronein enantia; estōsan tines oligoi komidę̄ diastasiazontes, eti kai tēs ekeinou kakias prokindyneuontes, tosautai de par' hēmin Ekklēsiai, hoti chrē ta ep' ekeinǭ dedogmena kratein diischyrizomenai. tisin oun tēn psēphon aponemesthai dikaion? Tinas de euphrainesthai mallon areskei Theǭ? Tous ekeinǭ synēgorountas toiauta peprachoti, ē tous epi timēs egnōkotas, hǭ to lypein lelogistai par' ouden? Ei toinyn to sōzesthai tēn homonoian tōn klēsiōn ouk eukataphronēton phainetai, lyson to temnon tautēn, parakalō. Balle tēn machairan eis tēn thēkēn autēs. Keleuson tou katalogou tōn episkopōn exairethēnai tēn Iōannou prosēgorian. Ei gar ouden einai touto logioumetha, mē lypeitō ton tōn apostolōn choron ho prodotēs autois synkatatattomenos; eispheromenēs de tēs Iouda prosēgorias, pou loipon hēmin ho Matthias ge keisetai ? Ei toinyn oudeis ton Matthian ekbalōn engrapsoi ton Ioudan tǭ tōn apostolōn chorǭ, menetō kai sōzesthō, parakalō, meta ton tēs aoidimou mnēmēs Nektarion, deuteros ho tou paneuphēmou Arsakiou bathmos; hina mē ti bią pareisachthen exōsę̄ tou makariou tēn mnēmēn. ᾿All᾽ oligoi tychon epi toutǭ dyscherainousi didou moi meta parrhēsias eipein. Pantas men euchometha sōzesthai. Ei de tis ex oikeias amathias chōrizetai, kai tois tēs Ekklēsias antiteinei thesmois, tis hē toutou zēmia? Ē gar ouchi kai autos ho Sōtēr didaskōn hēmas to toiouton kai typon en pasi titheis, elalei men tois prosiousi ta sympheronta, apeithountas de kai ananeuontas hēphiei chōrizesthai? Kai tosouton apheistēkei tou poieisthai tina tōn toioutōn logon, hōs kai pros autous eipein tous mathētas; ; Mē kai hymeis thelete hypagein ? Tois men eupeithesi pollēn tina dikaion aponemesthai par᾿ hēmōn tēn phrontida. Ho de dysmenēs kai anēkoos tēn autou kakonoian aitiasaito, misēsas to therapeuesthai. ᾿Akousetai de para tou dikaiou kritou; ; Epeidē elaloun, kai ouch hypēkousate; kai exeteina logous, kai ou proseichete, » kai ta toutois hexēs. Hēmin men gar tois didaskousi ta eph᾿ hois an tis eudokimoiē para Theǭ, kai lian espoudasmenōs eisēgeisthai prepe:; kai tois antiteinousi legein meta tou Paulou; « Deometha hyper Christou, katallagēte tǭ Theǭ,; tous de apeithountas loipon anatithenai tę̄ tou Theou dynamei legontes; « Iatreusamen tēn Babylōna, kai ouk iathē ; enkatelipomen autēn hoti ēngiken eis ouranon to krima autēs. » Ouk akolouthon toigaroun dia tas tinōn antilogias, eiper tines holōs eisin, ek bathrōn hōsper kataseiesthai tous tēs Ekklēsias thesmous, laïkou syntattomenou tois en hierateią diaprepsasi, kai en isǭ metrǭ timēs eisbainontos. Mē gar dē touto kaleitōsan oikoumenikēn tines eirēnēn, alla mallon katatomēn. Egō gar tote phēmi kratynesthai to tēs eirēnēs onoma kai pragma, hotan mē tais tōn hagiōn gnōmais antitattōmetha, mēte tois ekeinōn antiprattōmen orois. Ou gar, ei tinas tōn kata tēn heǭan eulabestatōn adelphōn kai synepiskopōn ho makarios ᾿Alexandros, thrasystomos ōn ontōs, kata tēs sēs theosebeias phōnēn, pephenakike kai synarpasas eilen eis tēn epi toutǭ synainesin, dia touto pantōs kai kratein opheilei to nosēma, kai tais hapantōn kataboskesthai psychais; alla mallon hoia tis lēmē ton tēs Ekklēsias ophthalmon paralyousa, par' hymōn ekkathairesthai; hina dē palin orthōs pros tous tōn Paterōn horous apoblepousa, dikaiōs akouę̄ peri Christou; ; Hoi ophthalmoi sou peristerai. » Dedegmai oun gramma kagō para tou eugērotatou kai theophilestatou Akakiou; entha ton eulabestaton tēs Antiocheias episkopon ēnankasthai para tinōn diischyrizetai, tēn Iōannou mnēmēn epitelesai; kai daknesthai men epi toutǭ sphodra, lysin de tina tōn ek propeteias heurasthai zētounta, kai grammata peri toutou komisasthai boulomenon para te hēmōn kai tēs sēs theosebeias, saphōs diagoreuonta, mē synapagesthai tisi, mēde eikein tois toiauta symbouleuousin. All᾿ hoi pros therapeian keklēmenoi (didou gar moi legein meta parrhēsias ponesanti tēn psychēn) traumatōn prosthēkē mē genōmetha; hina kai to einai parakolouthēma tēs heterōn propeteias apophygōmen. Thaumazō de kakeino, ei tosoutos ōn eis polylogian ho mnēmoneutheis ᾿Alexandros, kai chronon ou mikron diatripsas ekeise, ouch hopōs ischysas anapeisai tinas pros touto phainetai; heis de grammatōn diakomistēs tosouton ischysen, hōs tethryllētai, hōste dēmon anapsai tosouton, kai katēunasmenēn hypothesin chronǭ makrǭ diegeirai palin; hoper esti pantelōs apithanon. ᾿All' estō kai touto kai pisteuesthō genomenon; all᾽ oida tēn sēn theosebeian aristeuousan en logois. Didaxeis pantōs ta deonta tous tethorybēmenous. Echeis arkousan tōn hierōn kērygmatōn tēn charin. Peiseis, oida, kai tous eusebestatous basileis, agapan synēthōs to tois kanosi d[ok]oun. Eusebeis gar ontes kai philochristoi, thesmois idiois epitrepsousi dioikeisthai tas Ekklēsias, kai tēs patrōas aretēs hyparchontes zēlōtai, ta ekeinōn mimēsontai. Mē tattesthō toigaroun ho ekbeblēmenos Iechonias meta Dabid te kai Samouēl tōn prophētōn; mēde ei tisin adikōs edoxe to Eudoxiou leipsanon en autois apotetheisthai topois; dia touto kai hēmeis ton anieron hōs hieron eispheromen. Echrēn gar dēpou mallon kakeino diorthōsin epizēteisthai par' hēmōn, ouk auton morphousthai ta deutera. Kai tauta phamen ouch hōs epembainontes tǭ keimenǭ; mē gar doiē Theos; oude epichairontes, hōs gegraptai, tois allotriois kakois; ou gar houtos Christianōn skopos; alla tēs pros anthrōpon sympatheias, to tę̄ Ekklēsią sympheron prattontes, kai tōn tautēs kanonōn ouden hēgoumenoi protimoteron. Ei men exēn ouden men toutois lymēnasthai, katatattein de en episkopois ton kathę̄rēmenon, ēn an eikotōs eipein agrious tinas kai anēmerous tous touto genesthai diakōlyontas. Epeidē de anankē kratountos henos tēn tou heterou paralyesthai dynamin, nikatōsan hoi tēs Ekklēsias thesmoi, kai apochōreitō tōn hieratikōn katalogōn ho mē leitourgos. Touto gar synaptei pros eirēnēn tas Ekklēsias; touto pasan hēmin homopsychian anergasaito. Didou toigaroun hēmin, to synagesthai katharōs meta tēs sēs theosebeias, henos kai toutou teleutēsantos ameinō poioumenos tēn pros tous eti zōntas agapēsin, mallon de tous tēs Ekklēsias thesmous.
On reading what your God-belovedness sent me, I learned that the name of John has been entered in the sacred tablets. When I asked those who came from there, I found that it had been placed not in the lists of laymen but in those of bishops. Examining this and considering by myself whether those who have done it follow the opinions of the fathers at Nicaea, and raising the eye of my mind a little toward that great synod, I see the whole assembly of those holy fathers shaking their heads, as it were, with their eyes, and with all their strength forbidding us to run to consent in this. For how shall one who was cast out of the priesthood be ranked with the priests of God and wear their lot? How shall one who was put outside the precincts of the church be in the lists of ministers? For it is unworthy of us either to say that the name of the priesthood is nothing, and that what has been kept for those alone who are called to it is a thing common to all; or, if there is a great wall between priesthood and people, not to mix what may not be mixed, but to keep each of those mentioned in his own rank and count him worthy of the honour that befits him. How, then, is a layman among bishops, or how is one shown not to be genuine among the genuine? Honour, I beg you, those who were attested for brilliant and great achievements; do not insult the holy choir of the fathers. Imagine them still present and living with us: how would they be disposed at what has happened? Would they not rightly say that they were filled with every grief, when one who had been deposed was brought into a rank equal to theirs? But I think your Godliness too is persuaded of this. Therefore quench the occasion of displeasure both for them and for us. Remove the cause of everyone's dejection. For to manage what comes up in a manner easy to handle I would call good and wise; but it will be wise when it brings no harm. For it is not the case that, because we make the flock of Christ larger by taking in the swarms that are in the heresies, even if they do not change from their own error, we must for that reason by all means embrace a managed and superficial peace with those against whom war is better. The true work of management is sometimes to seem to depart a little from the proper rule, while declining loss in useful things. So the blessed Paul too became all things to all, not so that he might gain a little and lose a part, but so that he might gain all.
Let us see, then, walking through this inquiry into the facts, whether the matter does not hold more harm than what seemed to be advantageous. So long a time has already run by since your Godliness has administered the throne, and there is no one who refuses to assemble. But even if, at the beginning, some acting more contentiously separated themselves, these too have been called back through the power and grace of our Saviour. And of those in authority, who does not listen to your Reverence? Who has remained outside for this reason? There is no one; God forbid. Whom, then, are you saving, or calling to assemble, when you put outside the precincts of the church the whole of Egypt, Augustamnica, Arcadia, the Thebaid, Libya, and the Pentapolis, and grieve so many churches? So that you gain no one; for the grace of the Saviour has already gained them all. And I ascribe the labour in this to the teachings of your Godliness. Do not, then, accuse yourself of those who have separated from a contentious mind and never accept the just judgment passed on him. Or has your Godliness supposed that we are so far asleep as not to try earnestly to learn of your good repute and how the flocks of the Saviour are guided? For the care of the priests is one, even if we are divided by place. But so that I may not seem to strain too much on this point and to think contrary to the views of your Reverence: suppose there are a few who are quite at odds, still running risks for that man's wickedness; but there are so many churches with us that insist that what was decided about him must stand. To whom, then, is it just to assign the vote? Whom is it more pleasing to God to gladden: those who plead for the one who did such things, or those who have decided on censure, by whom causing grief is reckoned as nothing? If, then, preserving the concord of the churches seems no light thing, remove, I beg you, what cuts it. "Put the sword back into its sheath." Order the name of John to be taken out of the list of bishops. For if we reckon this as nothing, let the traitor not grieve the choir of the apostles by being ranked with them; but if the name of Judas is brought in, where then will Matthias lie for us? If, then, no one would cast out Matthias and write Judas into the choir of the apostles, let the second rank, I beg you, after Nectarius of illustrious memory, remain and be preserved for the all-praiseworthy Arsacius, so that nothing brought in by force may push out the blessed man's memory.
But perhaps a few are displeased at this. Allow me to speak with freedom. We pray that all be saved; but if someone separates himself through his own ignorance and resists the ordinances of the church, what is the loss from this? Did not the Saviour himself, teaching us such a thing and setting a pattern in all things, speak what was profitable to those who came to him, but let the disobedient and those who shook their heads depart? And he was so far from taking any account of such people that he said even to the disciples themselves: "Do you also wish to go away?" It is just that much care be given by us to the obedient; but let the hostile and disobedient one blame his own ill will, since he hated being healed. He will hear from the just judge: "Because I spoke and you did not listen, and I stretched out words and you did not attend," and what follows. For it befits us who teach to introduce very earnestly the things by which one may be well approved by God, and to say to those who resist, with Paul: "We beseech you on behalf of Christ, be reconciled to God"; but to commit the disobedient thereafter to the power of God, saying: "We healed Babylon, and she was not healed; let us leave her, for her judgment has drawn near to heaven." It is not consistent, then, because of the objections of some, if there are any at all, to shake the ordinances of the church as it were from their foundations, by ranking a layman with those who have been distinguished in the priesthood and admitting him to an equal measure of honour. For let no one call this a peace of the whole world, but rather a cutting apart. For I say that the name and the reality of peace are strengthened when we do not set ourselves against the judgments of the saints nor act against their definitions. For if the blessed Alexander, being truly "bold of mouth," as your Godliness put it, deceived some of the most reverent brothers and fellow bishops in the East, and carried them off and brought them to consent in this, it does not follow that the disease must by all means prevail and feed on the souls of all; but rather, like a rheum that disables the eye of the church, it should be cleansed away by you, so that, looking again rightly to the definitions of the fathers, it may justly hear concerning Christ: "Your eyes are doves."
I too have received a letter from the most venerable in old age and most God-beloved Acacius, in which he affirms that the most reverent bishop of Antioch was compelled by some to celebrate the memory of John, and that he is much stung by this, seeking to find some release from what was done rashly, and wishing to receive letters about this from us and from your Godliness, plainly declaring that he should not be carried away by some, nor yield to those who advise such things. But let us who have been called to healing (allow me to speak with freedom, being pained in soul) not become an addition to wounds, so that we may also escape being a consequence of others' rashness. I wonder at this too: if the said Alexander, being so great at talking, and having spent no little time there, evidently could in no way persuade any to this, how one carrier of a letter had such power, as is rumoured, as to set so great a populace ablaze and to stir up again a matter that had been put to rest for a long time: which is altogether incredible. But let this too be so, and let it be believed to have happened; yet I know that your Godliness excels in words. You will surely teach what is needful to those who have been disturbed. You have sufficient grace of sacred preaching. You will persuade, I know, the most pious emperors too to love, as is their custom, what seems good to the canons. For being pious and Christ-loving, they will allow the churches to be governed by their own ordinances, and, being zealous for their father's virtue, they will imitate what he did. Let not, then, Jeconiah, who was cast out, be ranked with David and Samuel the prophets; nor, if it seemed good to some, unjustly, that the remains of Eudoxius be laid in those places, should we for this reason bring in the unholy as holy. For surely that matter too ought rather to have been sought to be corrected by us, not to shape the second case on it. And we say these things not as trampling on one who lies dead (God forbid), nor rejoicing, as it is written, at the misfortunes of others (for this is not the aim of Christians), but, out of compassion for a man, doing what profits the church and counting nothing more precious than its canons. If it were possible to rank the deposed man among bishops without damaging these in any way, one might reasonably call those who prevent it savage and untamed. But since, when one prevails, the force of the other must necessarily be undone, let the ordinances of the church prevail, and let one who is not a minister withdraw from the priestly lists. For this joins the churches in peace; this would work all unity of soul for us. Grant us, then, to assemble purely with your Godliness, setting your love toward those still living, or rather toward the ordinances of the church, above one man, and him dead.
Chapter 77
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Κυρίῳ μου ἀγαπητῷ ἀδελφῷ καὶ συλλειτουργῷ Δόμνῳ, Κύριλλος ἐν Κυρίῳ χαίρειν. Συναλγεῖν ἡμᾶς ἀδελφοῖς ἀναγκαῖον καὶ οἵτινες τῶν συλλειτουργῶν πεπονθέναι τι διῖσχυρίζονται, καὶ τοῦτο παρὰ κληρικῶν ἰδίων, οὓς ἦν ἀναγκαῖον ὑπέχειν, ἅτε πατρὶ, τὸν αὐχένα, καὶ ὑποτάττεσθαι κατὰ τὸ δοκοῦν τῷ Θεῷ, καὶ τοῖς τῆς Ἐκκλησίας κανόσι διηγορευμένον. Τοῦτο πῶς οὐ τῶν αἰσχίστων ἐστὶ τολμώμενον; Τοιαῦτά φησι πεπονθέναι ἑαυτὸν ὁ εὐλαβέστατος ἐπίσκοπος ᾿Αθανάσιος· ἔδωκε καὶ τὸ τῆς ὁ συναχθείσης κατὰ τὴν βασιλεύουσαν Κωνσταντινούπολιν συνόδου κατενεχθῆναι δάκρυον. Φησὶ γάρ τινας τῶν ἀπ᾿ αὐτῶν ὄντων κληρικῶν καταυθεντῆσαι τοσοῦτον, ὡς, τό γε ἧκον εἰς ἐγχειρημάτων δύναμιν, καὶ ἐξῶσαι τῆς ἱερωσύνης αὐτὸν, καὶ καθαιρέσεως ψῆ φον ἐπ᾿ αὐτὸν ἐξενεγκεῖν. Βούλονται γὰρ τοὺς μὲν οἰκονόμους τῆς Ἐκκλησίας, ἤτοι τοὺς τῶν ἐκκλησιαστικῶν πραγμάτων χειριστὰς ἐκβαλεῖν, στῆσαι δὲ αὐτοὶ τοὺς κατὰ γνώμην ἰδίαν· καὶ πρὸς τούτοις ἔτι καὶ ἐκ τῶν ἱερῶν διπτύχων περιελεῖν αὐτοῦ τὸ ὄνομα, ἕτερά τέ τινα ἀπηχῆ καὶ ἀνοσιότητος γέμοντα δρᾶσαι· ἃ καὶ ἡ τῶν συνεζευγμένων λιβέλλων περιέχει δύναμις. Ἐπειδὴ δὲ ἐστι τῶν ἀτόπων, τοιαῦτα τολμᾶσθαι παρὰ κληρικῶν κατὰ τῶν ἰδίων ἐπισκόπων. καὶ περιῖδεῖν ἀμήχανον αὐτὰ, καταξιωσάτω ἡ σὴ ὁσιότης (εἰ τῆς ᾿Αντιοχέων ἐστὶ μακρὰν ἡ πόλις, ἣν διοικεῖν ἔλαχεν ὁ μνημονευθεὶς θεοσεβέστατος ἐπίσκοπος ᾿Αθανάσιος) τισὶ δι' οἰκείων γραμμάτων ἐπιτρέψαι τὴν ἀκρόασιν, ὥστε κληθέντας τοὺς τὴν αἰτίασιν ὑπομένοντας, ἀπολογήσασθαι, καὶ εἰ εὑρεθεῖεν ἕνοχοι τοῖς αἰτιάμασιν, ἀπολισθῆσαι τῆς ἱερᾶς λειτουργίας. Ο γὰρ αὐτοὶ τετολμήκασι κατὰ τοῦ ἰδίου πατρὸς, τοῦτο πάθοιεν ἂν δικαίως, πάσης ἀλογήσαντες ἀκολουθίας, καὶ πάντα θεσμὸν ὑπερβάντες, καὶ παρ᾿ οὐδὲν ποιησάμενοι τὸ ἀτιμάσαι πατέρα. Λέγονται δὲ καὶ οὐ νῦν πρότερον ἄρξασθαι εἶναι τοιοῦτοι, ἀλλ᾽ ἤδη κατεγνῶσθαι καὶ ἐπὶ πολλοῖς ἔτι χείροσι καὶ θρασέσιν ἐγχειρήμασι. Φάσκει δὲ ὕποπτον ἔχειν · τὸν λαχόντα νῦν εἰς τὸ μητροπολιτικὸν δίκαιον τῆς ἐνορίας, ἐξ ἧς ἐστι· καὶ, ὡς ἔφην ἤδη, τὸ λυποῦν οὐδὲν, ἐξεῖναι τοὺς ἐν ὑποψίᾳ μὴ δικάζειν αὐτῷ. Πρόσειπε τὴν παρὰ σοὶ ἀδελφότητα· σὲ ἡ σὺν ἐμοὶ ἐν Κυρίῳ προσαγορεύει.
Kyriǭ mou agapētǭ adelphǭ kai sylleitourgǭ Domnǭ, Kyrillos en Kyriǭ chairein. Synalgein hēmas adelphois anankaion kai hoitines tōn sylleitourgōn peponthenai ti diischyrizontai, kai touto para klērikōn idiōn, hous ēn anankaion hypechein, hate patri, ton auchena, kai hypotattesthai kata to dokoun tǭ Theǭ, kai tois tēs Ekklēsias kanosi diēgoreumenon. Touto pōs ou tōn aischistōn esti tolmōmenon? Toiauta phēsi peponthenai heauton ho eulabestatos episkopos ᾿Athanasios; edōke kai to tēs ho synachtheisēs kata tēn basileuousan Kōnstantinoupolin synodou katenechthēnai dakryon. Phēsi gar tinas tōn ap᾿ autōn ontōn klērikōn katauthentēsai tosouton, hōs, to ge hēkon eis encheirēmatōn dynamin, kai exōsai tēs hierōsynēs auton, kai kathaireseōs psē phon ep᾿ auton exenenkein. Boulontai gar tous men oikonomous tēs Ekklēsias, ētoi tous tōn ekklēsiastikōn pragmatōn cheiristas ekbalein, stēsai de autoi tous kata gnōmēn idian; kai pros toutois eti kai ek tōn hierōn diptychōn perielein autou to onoma, hetera te tina apēchē kai anosiotētos gemonta drasai; ha kai hē tōn synezeugmenōn libellōn periechei dynamis. Epeidē de esti tōn atopōn, toiauta tolmasthai para klērikōn kata tōn idiōn episkopōn. kai periidein amēchanon auta, kataxiōsatō hē sē hosiotēs (ei tēs ᾿Antiocheōn esti makran hē polis, hēn dioikein elachen ho mnēmoneutheis theosebestatos episkopos ᾿Athanasios) tisi di' oikeiōn grammatōn epitrepsai tēn akroasin, hōste klēthentas tous tēn aitiasin hypomenontas, apologēsasthai, kai ei heuretheien henochoi tois aitiamasin, apolisthēsai tēs hieras leitourgias. O gar autoi tetolmēkasi kata tou idiou patros, touto pathoien an dikaiōs, pasēs alogēsantes akolouthias, kai panta thesmon hyperbantes, kai par᾿ ouden poiēsamenoi to atimasai patera. Legontai de kai ou nyn proteron arxasthai einai toioutoi, all᾽ ēdē kategnōsthai kai epi pollois eti cheirosi kai thrasesin encheirēmasi. Phaskei de hypopton echein ; ton lachonta nyn eis to mētropolitikon dikaion tēs enorias, ex hēs esti; kai, hōs ephēn ēdē, to lypoun ouden, exeinai tous en hypopsią mē dikazein autǭ. Proseipe tēn para soi adelphotēta; se hē syn emoi en Kyriǭ prosagoreuei.
To my lord, beloved brother and fellow minister Domnus, Cyril: greeting in the Lord.
It is necessary for us to grieve with our brothers, and with those of our fellow ministers who affirm that they have suffered something, and this at the hands of their own clergy, who ought to bow the neck to them as to a father and be subject as God wills and as the canons of the church declare. How is it not among the most shameful things that such a thing should be dared? The most reverent bishop Athanasius says he has suffered such things; he even shed tears before the synod assembled in the imperial city of Constantinople. For he says that some of the clergy under him took so much authority upon themselves that, as far as the force of their attempts went, they both pushed him out of the priesthood and brought a vote of deposition against him. For they want to throw out the stewards of the church, that is, the managers of church affairs, and themselves to set up men of their own choosing; and besides this, to remove his name from the sacred diptychs, and to do other things that are offensive and full of unholiness, which the force of the attached petitions also contains. Since it is outrageous that such things should be dared by clergy against their own bishops, and it is impossible to overlook them, let your Holiness deign (if the city which the said most God-fearing bishop Athanasius was allotted to govern is far from Antioch) to entrust the hearing to certain persons by your own letters, so that those who are under the charge may be summoned and make their defence, and if they are found guilty of the charges, may be removed from the sacred ministry. For they would justly suffer what they themselves have dared against their own father, having disregarded all due order, overstepped every ordinance, and counted it nothing to dishonour a father. They are also said to have been such not only now for the first time, but to have been condemned already for many still worse and bolder attempts. He says that he regards as suspect the one who now holds the metropolitan right over the district from which he comes; and, as I have already said, there is nothing grievous in allowing those under suspicion not to judge his case.
Greet the brotherhood with you; the brotherhood with me greets you in the Lord.
Chapter 78
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Τοῦ αὐτοῦ Κυρίλλου Επιστολὴ κανονική. Έκαστα τῶν καθ' ἡμᾶς πραγμάτων ὅταν εὐθὺ φέρηται κανονικῆς εὐταξίας, οὐδένα μὲν ἡμῖν ἐντίκτει θόρυβον, ἀπαλλάττει δὲ καὶ τῆς παρά τινων δυσφημίας, μᾶλλον δὲ καὶ τὰς παρὰ τῶν εὖ φρονούντων εὐφημίας ἡμῖν προξενεί. Τίς γὰρ οὐκ ἂν ἀποδέξαιτο ψῆφον ἀπροσκλινῆ, εἴπερ ἂν γίνοιτο παρά τινων ; " πῶς τὸ κρίνειν ὀρθῶς καὶ ἐννόμως οὐκ ἀνεπίπληκτον ἔσται, μᾶλλον δὲ παντὸς ἐπαίνου μεστόν; Καὶ ταῦτα γράφω νυνὶ τῇ σῇ θεοσεβείᾳ, ἐν τοῖς ἑαυτῆς γράμμασι τοῖς σταλεῖσι πρὸς ἐμέ τε καὶ τὸν ὁσιώτατον καὶ θεοσεβέστατον ἀδελφὸν ἡμῶν καὶ συνεπίσκοπον Πρόκλον, ἐπίσκοπον μὲν ὀνομαζούσης τὸν εὐλαβέστατον καὶ θεοφιλέστατον Πέτρον· αὐτοῦ δὲ κλαίοντος, καὶ τῆς ἐκνεμηθείσης αὐτῷ Ἐκκλησίας παραλόγως κεκινῆσθαι λέγοντος. ὧν δ᾽ ἀκόλουθον ἢ τὸ τῆς ἱερωσύνης ὄνομα μετὰ τοῦ πράγματος ἔχειν αὐτὸν, ἤγουν εἴπερ μὴ ἦν ἄξιος τοῦ προεστάναι θείου θυσιαστηρίου, μηδ' αὐτῇ τιμᾶσθαι τῇ κλήσει τῆς ἐπισκοπῆς. ᾿Αλλ᾽ ἴσως δόξειεν ἂν τῇ σῇ θεοφιλείᾳ σκληρὸς εἶναί τις καὶ ἀφιλάλληλος ὁ παρ᾿ ἐμοῦ λόγος. Ἔχει δὲ οὐχ οὕτως κατὰ τὸ ἀληθές. Ἐλεῆσαι γὰρ τάχα που νομίζομεν τὸν πρεσβύτην μόνην αὐτῷ τὴν κλῆσιν ἀφέντες· μακρῷ δὲ ἦν ἄμεινον ἐννοῆσαι καὶ τὸ ἕτερον. Φάσκει γὰρ οὐ δύνασθαι μὲν συστῆναι τῇ οἰκείᾳ ὑπολήψει · οὐ λαβεῖν δὲ καιρὸν ἀπολογίας, οὔτε μὴν ἀκρόασιν αὐτῷ προτεθῆναι κανονικήν. δ' ἐγεγόνει τι τοιοῦτον, αὐτὴ τῶν ὑπομνημάτων ἡ σύστασις διήλεγξεν ἂν αὐτὸν ἢ ἀλόντα τοῖς αἰτιάμασιν, ἢ ἕνοχον ἀποπεφασμένον καὶ οὐδὲν ἔχοντα λοιπὸν εἰπεῖν ὡς ἡδικημένον, ἤγουν ἐλεύθερον ἀποφήνασα, πάλιν ἐδίδου τὸ προεστάναι τῆς Ἑκκλησίας, ἢ καὶ ὑπὸ χεῖρα γέγονε τὴν αὐτοῦ. Οὐδενὸς δὲ πεπραγμένου τοιούτου, καταβοᾷ του πραγματος, και ἀδικίαν ἀφόρητον ὑποστῆναί φησι, καὶ ἀθέσμως ἐκβεβλῆσθαι, προσεπάγων ὅτι καὶ ἡρπάγη πάντα τὰ προσόντα αὐτῷ χρήματα. Ἢ σὴ τοιγαροῦν ὁσιότης, ἐννοοῦσα καὶ τὸ τοῖς θείοις κανόσι δοκοῦν, καὶ τὸ πρέπον τῇ Ἐκκλησίᾳ καὶ τοῖς τεταγμένοις εἰς ἱερὰν λειτουργίαν · ἔτι τε πρὸς τούτοις, καὶ τὰ παρ᾿ ἡμῶν δυσωπηθεῖσα γράμματα, στησάτω τοῦ πρεσβύτου τὸ δάκρυον. Καὶ εἰ μὲν ἕλοιτο δικάσασθαι πρὸς τοὺς ἐπάγοντας αὐτῷ τὰς αἰτίας, δικαζέσθω κατὰ τὸείωθὸς ἐπὶ τῆς θεοσεβείας· συμπαρόντων δηλονότι τῶν ὑπὸ τὴν αὐτῆς χεῖρὰ θεοσεβεστάτων ἐπισκόπων · ἐκτὸς εἰ μὴ παραιτοῖτό τινας ὡς ὑπόπτους. Οὐδένα μὲν γὰρ τῶν θεοσεβεστάτων ἐπισκόπων ἐχθρὰ φρονεῖν ἀδελφῷ πιστεύομεν. Ἵνα δὲ μὴ πρόφασις αὕτη γένηται, τὴν ἐσομένην ἐπ᾿ αὐτῷ κρίσιν παραλύουσα, πρὸς τὸ μὴ ἐν δίκῃ πεποιῆσθαι δοκεῖν, οὐδὲν ἐστι τὸ λυποῦν ἀπεῖναι τοῦ συνεδρίου τῶν ἐν ὑποψίᾳ τίνάς. Τὰ δὲ ἀδίκως ληφθέντα παρ' αὐτοῦ χρήματα, ἀναδοθῆναι δίκαιον κατὰ δύο τρόπους. Πρῶτον μὲν ὅτι οὐδὲ ἐχρῆν ὅλως γενέσθαι τι τοιοῦτον · καὶ ὅτι λυπεῖ σφόδρα καὶ εἰς ἐσχάτην ἀκηδίαν καταφέρει τοὺς ἀπανταχόσε γῆς ὄντας θεοσεβεστάτους τὸ ἀπαιτεῖσθαι λόγους τῆς οἰκονομίας τῶν παραπιπτόντων αὐτοῖς ἀναλωμάτων, εἴτε ἐκ προσόδων ἐκκλησιαστικῶν, εἴτ᾿ οὖν καὶ ἀπὸ τῆς τινων καρποφορίας. Εκαστος γὰρ ἡμῶν τῶν ἰδίων κακῶν δώσει λόγον τῷ πάντων κριτῇ. Κειμήλια μὲν γὰρ καὶ κτήσεις ἀκινήτους ταῖς Ἐκκλησίαις σώζεσθαι χρή· θαρσεῖσθαι δὲ τοῖς κατὰ καιρὸν τὴν θείαν διέπουσιν ἱερωσύνην τῶν παραπιπτόντων ἀναλωμάτων τὴν οἰκονομίαν. Τοὺς δὲ τῆς παραιτήσεως λιβέλλους οὐ κατὰ προαίρεσιν οἰκείαν, ἀλλ᾽ ὡς ἐξ ἀνάγκης καὶ φόβου καὶ τῆς τινων ἀπειλῆς ἐπιδοῦναί φησι. Καὶ ἕτερον δὲ πρᾶγμὰ ἐστιν οὔτε τοῖς τῆς Ἐκκλησίας ἀρέσκον θεσμοῖς, τὸ λιβέλλους παραιτήσεων προσάγειν τινὰς τῶν ἱερουργῶν. Εἰ γάρ εἰσιν ἄξιοι τοῦ λειτουργείν. ἔστωσαν ἐν τούτῳ· εἰ δ᾽ ἀνάξιοι, μὴ ἀπὸ παραιτήσεως ἐξίτωσαν, κατεγνωσμένοι δὲ μᾶλλον ἐπὶ πράγμασιν, ὧν ἄν τις πολλὴν ποιήσαιτο τὴν καταβοὴν, ὡς ἔξω τρεχόντων πάσης ἀκολουθίας. Πρόσειπε τὴν παρὰ σοὶ ἀδελφότητα· σὲ ἡ σὺν ἡμῖν ἐν Κυρίῳ προσαγορεύει.
Tou autou Kyrillou Epistolē kanonikē. Ekasta tōn kath' hēmas pragmatōn hotan euthy pherētai kanonikēs eutaxias, oudena men hēmin entiktei thorybon, apallattei de kai tēs para tinōn dysphēmias, mallon de kai tas para tōn eu phronountōn euphēmias hēmin proxenei. Tis gar ouk an apodexaito psēphon aprosklinē, eiper an ginoito para tinōn ? " pōs to krinein orthōs kai ennomōs ouk anepiplēkton estai, mallon de pantos epainou meston? Kai tauta graphō nyni tę̄ sę̄ theosebeią, en tois heautēs grammasi tois staleisi pros eme te kai ton hosiōtaton kai theosebestaton adelphon hēmōn kai synepiskopon Proklon, episkopon men onomazousēs ton eulabestaton kai theophilestaton Petron; autou de klaiontos, kai tēs eknemētheisēs autǭ Ekklēsias paralogōs kekinēsthai legontos. hōn d᾽ akolouthon ē to tēs hierōsynēs onoma meta tou pragmatos echein auton, ēgoun eiper mē ēn axios tou proestanai theiou thysiastēriou, mēd' autę̄ timasthai tę̄ klēsei tēs episkopēs. ᾿All᾽ isōs doxeien an tę̄ sę̄ theophileią sklēros einai tis kai aphilallēlos ho par᾿ emou logos. Echei de ouch houtōs kata to alēthes. Eleēsai gar tacha pou nomizomen ton presbytēn monēn autǭ tēn klēsin aphentes; makrǭ de ēn ameinon ennoēsai kai to heteron. Phaskei gar ou dynasthai men systēnai tę̄ oikeią hypolēpsei ; ou labein de kairon apologias, oute mēn akroasin autǭ protethēnai kanonikēn. d' egegonei ti toiouton, autē tōn hypomnēmatōn hē systasis diēlenxen an auton ē alonta tois aitiamasin, ē henochon apopephasmenon kai ouden echonta loipon eipein hōs hēdikēmenon, ēgoun eleutheron apophēnasa, palin edidou to proestanai tēs Hekklēsias, ē kai hypo cheira gegone tēn autou. Oudenos de pepragmenou toioutou, kataboą tou pragmatos, kai adikian aphorēton hypostēnai phēsi, kai athesmōs ekbeblēsthai, prosepagōn hoti kai hērpagē panta ta prosonta autǭ chrēmata. Ē sē toigaroun hosiotēs, ennoousa kai to tois theiois kanosi dokoun, kai to prepon tę̄ Ekklēsią kai tois tetagmenois eis hieran leitourgian ; eti te pros toutois, kai ta par᾿ hēmōn dysōpētheisa grammata, stēsatō tou presbytou to dakryon. Kai ei men heloito dikasasthai pros tous epagontas autǭ tas aitias, dikazesthō kata toeiōthos epi tēs theosebeias; symparontōn dēlonoti tōn hypo tēn autēs cheira theosebestatōn episkopōn ; ektos ei mē paraitoito tinas hōs hypoptous. Oudena men gar tōn theosebestatōn episkopōn echthra phronein adelphǭ pisteuomen. Hina de mē prophasis hautē genētai, tēn esomenēn ep᾿ autǭ krisin paralyousa, pros to mē en dikę̄ pepoiēsthai dokein, ouden esti to lypoun apeinai tou synedriou tōn en hypopsią tinas. Ta de adikōs lēphthenta par' autou chrēmata, anadothēnai dikaion kata dyo tropous. Prōton men hoti oude echrēn holōs genesthai ti toiouton ; kai hoti lypei sphodra kai eis eschatēn akēdian katapherei tous apantachose gēs ontas theosebestatous to apaiteisthai logous tēs oikonomias tōn parapiptontōn autois analōmatōn, eite ek prosodōn ekklēsiastikōn, eit᾿ oun kai apo tēs tinōn karpophorias. Ekastos gar hēmōn tōn idiōn kakōn dōsei logon tǭ pantōn kritę̄. Keimēlia men gar kai ktēseis akinētous tais Ekklēsiais sōzesthai chrē; tharseisthai de tois kata kairon tēn theian diepousin hierōsynēn tōn parapiptontōn analōmatōn tēn oikonomian. Tous de tēs paraitēseōs libellous ou kata proairesin oikeian, all᾽ hōs ex anankēs kai phobou kai tēs tinōn apeilēs epidounai phēsi. Kai heteron de pragma estin oute tois tēs Ekklēsias areskon thesmois, to libellous paraitēseōn prosagein tinas tōn hierourgōn. Ei gar eisin axioi tou leitourgein. estōsan en toutǭ; ei d᾽ anaxioi, mē apo paraitēseōs exitōsan, kategnōsmenoi de mallon epi pragmasin, hōn an tis pollēn poiēsaito tēn kataboēn, hōs exō trechontōn pasēs akolouthias. Proseipe tēn para soi adelphotēta; se hē syn hēmin en Kyriǭ prosagoreuei.
Canonical letter of the same Cyril.
When each of our affairs is carried straight according to canonical good order, it breeds no disturbance for us, frees us from slander by some, and rather procures for us the good report of those who think rightly. For who would not accept an impartial verdict, if one were given by anyone? How will judging rightly and lawfully not be beyond reproach, or rather full of all praise? I write this now to your Godliness, because in your letters sent to me and to our most holy and most God-fearing brother and fellow bishop Proclus, you name the most reverent and most God-beloved Peter a bishop, while he weeps and says that he has been removed without reason from the church assigned to him. It followed either that he should have the name of the priesthood together with the reality, or, if he was not worthy to preside over the divine altar, that he should not be honoured with the very title of the episcopate. But perhaps what I say might seem to your God-belovedness harsh and unbrotherly. In truth it is not so. For we perhaps think we have shown mercy to the old man by leaving him only the title; but it would have been far better to consider the other thing too. For he says that he cannot defend his own reputation, and that he was given no opportunity of defence, nor was a canonical hearing set before him. If anything of the kind had taken place, the very drawing up of the minutes would have shown him either convicted of the charges, as declared guilty and with nothing left to say as one wronged, or, declaring him free, would have given him back the presidency of the church that had been under his hand. But since nothing of the kind was done, he cries out against the affair, says he has suffered intolerable injustice and been cast out unlawfully, and adds that all the money he had was also seized. Let your Holiness, then, considering both what the divine canons decree and what befits the church and those appointed to sacred ministry, and moreover out of regard for our letters, stop the old man's tears. And if he chooses to go to judgment against those who bring the charges against him, let him be judged before your Godliness in the customary way, in the presence, of course, of the most God-fearing bishops under your hand, unless he declines some as suspect. For we believe that none of the most God-fearing bishops is hostile to a brother. But so that this may not become a pretext undoing the judgment that will be given on him, as though it seemed not to have been done in justice, there is nothing grievous in some of those under suspicion being absent from the council. And it is just that the money unjustly taken from him be given back, for two reasons: first, because no such thing ought to have happened at all; and because it greatly grieves, and brings into extreme despondency, the most God-fearing bishops everywhere on earth to be required to give account of the management of the expenses that fall to them, whether from church revenues or from the offerings of some. For each of us will give account of his own misdeeds to the judge of all. Treasures and immovable properties must be preserved for the churches; but those who from time to time administer the divine priesthood must be trusted with the management of the expenses that fall to them. He says that he handed in the petitions of resignation not by his own choice but as from necessity and fear and the threats of some. It is another thing, too, not pleasing to the ordinances of the church, that some of those in sacred office should present petitions of resignation. For if they are worthy to minister, let them remain in it; but if unworthy, let them not go out by resignation, but rather be condemned on the facts, against which one may cry out loudly as men running outside all due order.
Greet the brotherhood with you; the brotherhood with us greets you in the Lord.
Chapter 79
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Παντὸς τοῦ χρησίμου καὶ ἀναγκαίου πρὸς οἰκοδο μὴν τῶν λαῶν, τελοῦντος δὲ καὶ εἰς ὑπόληψιν τῶν ἁγίων Ἐκκλησιῶν, φροντίδα ποιεῖσθαι χρή. Γέγραπται γὰρ, ὅτι ἐ Εὐλαβεῖς ποιεῖτε τοὺς υἱοὺς Ἰσραήλ. ο Μοναστηρίων τοίνυν Πατέρες τῶν κατὰ τὴν Θηβαίων ἐπαρχίαν, ἄνδρες εὐλαβεῖς καὶ οὐκ ἀθαύμαστον ἔχοντες πολιτείαν, ἐλθόντες ἐν ᾿Αλεξανδρείᾳ, ἐρωτώμενοι παρ᾿ ἐμοῦ τὴν κατάστασιν τῶν αὐτόσε μοναστηρίων, ἐδίδασκον, ὅτι σκανδαλίζονται πολλοὶ διὰ τὴν τοιαύτην αἰτίαν. Νεωστὶ γεγαμηκότες τινὲς καὶ οἷον ἐξ αὐτῶν καταβάντες τῶν νυμφώνων, συναρπάζουσί τινας τῶν θεοφιλεστάτων ἐπισκόπων, καὶ οὐδενὸς τάχα που τὰ κατ᾿ αὐτοὺς καταγγέλλοντος, χειροτονοῦνται κληρικοὶ, ἤγουν πρεσβύτεροι. Ἔτεροι δέ τινες ἐξ αὐτῶν τῶν μοναστηρίων ὡς ἄτακτοι ἐκβαλλόμενοι, πάλιν ὑποτρέχουσι τὰς χειροτονίας, καὶ γενόμενοι κληρικοί, εἰσέρχονται καὶ ἐν αὐτοῖς τοῖς μοναστηρίοις ὅθεν ἐκβέβληνται, καὶ βούλονται προσφέρειν, καὶ ὅσα κληρικοῖς ἔθος πληροῦν, καὶ ταῦτα δρᾶν, ὡς καί τινας τῶν εἰδότων αὐτοὺς παραιτεῖσθαι καὶ τὰς συνάξεις, καὶ μὴ ἀνέχεσθαι κοινωνεῖν λειτουργούντων ἐκείνων. Επειδὴ τοίνυν πρὸς οἰκοδομὴν, ὡς ἔφην, τῶν λαῶν πάντα χρὴ πράττεσθαι παρ' ἡμῶν, ἐπιτηρείτω ταῦτα ἡ θεοσέβεια ὑμῶν· καὶ εἰ μέλλει τις χειροτονεῖσθαι κληρικός, περιεργαζέσθω τὸν βίον αὐτοῦ, καὶ πότερόν ποτε γαμετὴν ἔχει ἢ οῦ, καὶ πῶς καὶ πότε ἠγάγετο, καὶ εἰ μὴ τίς ἐστι τῶν ἐκβαλλομένων, ἢ παρ' ἑτέρου θεοσεβεστάτου ἐπισκόπου, ἢ ἐκ μοναστηρίου, καὶ τότε χειροτονείτω, ἀδιάβλητον εὑρεθέντα. Τηρήσομεν γὰρ οὕτω καὶ τὸ ἑαυτῶν συνειδὸς καθαρόν, καὶ ἀδιάβλητον τὴν ἱερὰν καὶ σεπτὴν λειτουργίαν. Ἐὰν δὲ χωρισμὸν ὑπομείνωσί τινες ἐπιτιμηθέντες πταισμάτων ἕνεκα, εἶτα μέλλωσι τελευτᾷν κατηχούμενοι ὄντες, βαπτιζέσθωσαν, καὶ μὴ ἀποδημείτωσαν τῶν ἀνθρωπίνων ἀμέτοχοι τῆς χάριτος, ἤγουν άκοινώνητοι. Δοκεῖ γὰρ προσέχειν καὶ τοῦτο τοῖς τῆς Ἐκκλησία; θεσμοῖς. Προσείπατε τὴν παρ' ὑμῖν ἀδελφότητα· ὑμᾶς ἡ σὺν ἡμῖν ἐν Κυρίῳ προσαγορεύει.
Pantos tou chrēsimou kai anankaiou pros oikodo mēn tōn laōn, telountos de kai eis hypolēpsin tōn hagiōn Ekklēsiōn, phrontida poieisthai chrē. Gegraptai gar, hoti e Eulabeis poieite tous huious Israēl. o Monastēriōn toinyn Pateres tōn kata tēn Thēbaiōn eparchian, andres eulabeis kai ouk athaumaston echontes politeian, elthontes en ᾿Alexandreią, erōtōmenoi par᾿ emou tēn katastasin tōn autose monastēriōn, edidaskon, hoti skandalizontai polloi dia tēn toiautēn aitian. Neōsti gegamēkotes tines kai hoion ex autōn katabantes tōn nymphōnōn, synarpazousi tinas tōn theophilestatōn episkopōn, kai oudenos tacha pou ta kat᾿ autous katangellontos, cheirotonountai klērikoi, ēgoun presbyteroi. Eteroi de tines ex autōn tōn monastēriōn hōs ataktoi ekballomenoi, palin hypotrechousi tas cheirotonias, kai genomenoi klērikoi, eiserchontai kai en autois tois monastēriois hothen ekbeblēntai, kai boulontai prospherein, kai hosa klērikois ethos plēroun, kai tauta dran, hōs kai tinas tōn eidotōn autous paraiteisthai kai tas synaxeis, kai mē anechesthai koinōnein leitourgountōn ekeinōn. Epeidē toinyn pros oikodomēn, hōs ephēn, tōn laōn panta chrē prattesthai par' hēmōn, epitēreitō tauta hē theosebeia hymōn; kai ei mellei tis cheirotoneisthai klērikos, periergazesthō ton bion autou, kai poteron pote gametēn echei ē ou, kai pōs kai pote ēgageto, kai ei mē tis esti tōn ekballomenōn, ē par' heterou theosebestatou episkopou, ē ek monastēriou, kai tote cheirotoneitō, adiablēton heurethenta. Tērēsomen gar houtō kai to heautōn syneidos katharon, kai adiablēton tēn hieran kai septēn leitourgian. Ean de chōrismon hypomeinōsi tines epitimēthentes ptaismatōn heneka, eita mellōsi teleutąn katēchoumenoi ontes, baptizesthōsan, kai mē apodēmeitōsan tōn anthrōpinōn ametochoi tēs charitos, ēgoun akoinōnētoi. Dokei gar prosechein kai touto tois tēs Ekklēsia? thesmois. Proseipate tēn par' hymin adelphotēta; hymas hē syn hēmin en Kyriǭ prosagoreuei.
We must take care for everything that is useful and necessary for the building up of the peoples and that also bears on the good repute of the holy churches. For it is written: "Make the sons of Israel reverent." Fathers of monasteries in the province of the Thebaid, then, reverent men with a way of life not without admiration, came to Alexandria, and when I asked them about the state of the monasteries there, they informed me that many are scandalized for the following reason. Some who have recently married, and come down, as it were, straight from the bridal chambers, carry off some of the most God-beloved bishops, and, perhaps because no one reports their circumstances, are ordained clergy, that is, presbyters. And certain others, who have been expelled from the monasteries themselves as disorderly, again slip in for ordination, and, having become clergy, enter the very monasteries from which they were expelled and wish to offer and to do whatever it is the custom for clergy to perform; so that some who know them refuse even the assemblies and will not bear to communicate while those men are ministering. Since, then, as I said, everything must be done by us for the building up of the peoples, let your Godliness watch over these things; and if anyone is to be ordained a cleric, let his life be looked into: whether he has a wife or not, how and when he married her, and whether he is one of those expelled, either by another most God-fearing bishop or from a monastery; and then let him be ordained, when he has been found blameless. For so we shall keep both our own conscience clean and the sacred and venerable ministry blameless. And if some who have undergone separation, being censured for their faults, are then about to die while they are catechumens, let them be baptized, and let them not depart from human affairs without a share in grace, that is, out of communion. For this too seems to accord with the ordinances of the church.
Greet the brotherhood with you; the brotherhood with us greets you in the Lord.
Chapter 81
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Πρὸς τοὺς ἐν Φουᾷ μοναχούς Κατὰ τῶν λεγόντων μὴ εἶναι ἀνάστασιν τῶν σωμάτων. Φασὶ τοίνυν τῶν ἐν ὑμῖν τινας ἀρνεῖσθαι τῶν ἀν θρωπίνων σωμάτων τὴν ἀνάστασιν, ὅπερ ἐστὶ μέρος τῆς ὁμολογίας ἡμῶν, ἧς ποιούμεθαι προσιόντες τῷ σωτηρίῳ βαπτίσματι. Ὁμολογοῦντες γὰρ τὴν πίστιν,, προσεπάγομεν, ὅτι πιστεύομεν καὶ εἰς σαρκὸς ἀνάστασιν. Εἰ δ᾽ ἀναιροῦμεν τοῦτο, καὶ οὐ πιστεύομεν ὅτι· ὁ Χριστὸς ἐκ νεκρῶν ἐγήγερται, ἵνα ἡμᾶς ἑαυτῷ συν αναστήσῃ, χωλεύουσαν ἔχομεν τὴν πίστιν, καὶ τὴν βασιλικὴν ἀφέντες ὁδὸν, βαδίζομεν τὴν διεστραμμένην.. Ἔστι δὲ ἡ τοιαύτη κακοδοξία τῆς Ωριγένους φρενοβλαβείας· ὃν καὶ οἱ Πατέρες ἡμῶν ὡς διαστρέφοντα. τὴν ἀλήθειαν ἀπεκήρυξαν καὶ ἀνεθεμάτισαν. Οὐ γὰρ ἐφρόνησεν ὡς Χριστιανὸς, ἀλλὰ ταῖς Ἑλλήνων ἄκολουθήσας φλυαρίαις πεπλάνηται. Ἡ δὲ ἀρχὴ τοῦ νοσήματος ἐντεῦθεν αὐτῷ συμβέβηκε. Φησὶ γὰρ ὅτι προϋπάρχουσιν αἱ ψυχαὶ τῶν σωμάτων, καὶ ἀπὸ ἁγιασμοῦ παρηνέχθησαν εἰς ἐπιθυμίας πονηράς, καὶ ἀπέστησαν Θεοῦ· καὶ ταύτης ἕνεκα τῆς αἰτίας κατεδίκασεν αὐτὰς, καὶ ἐσωμάτωσεν, καὶ εἰσὶν ὡς ἐν δεσμωτηρίῳ ἐν σαρκί. Τοῦ αὐτοῦ ἐκ τῆς ἐπιστολῆς τῆς πρὸς τοὺς ἐν Φουᾷ μοναχούς. Ἡ δὲ Ἐκκλησία, ταῖς θεοπνεύστοις ἐπομένη Γραφαῖς, οὐκ οἶδε τῶν σωμάτων προϋπάργουσαν τὴν ψυχὴν, ἀλλ᾽ οὐδὲ προαμαρτήσασαν πρὸ αὐτῶν. Πῶς γὰρ ἡ μὴ ὑφεστῶσα καὶ ἁμαρτεῖν ἡδύ. νατο; Φαμὲν δὲ *· ὅτι ἔπλασε μὲν ὁ τῶν ὅλων δημιουργὸς τὸ σῶμα ἐκ γῆς, ἐψύχωσε δὲ αὐτὸ ψυχῇ νοερᾷ. Καὶ αὕτη ἐστὶν ἡ τοῦ ἀνθρώπου κατασκευή. Καὶ μεθ' ἔτερα· Ὅτι οὐκ ἐκ προγενεστέρων, ὥς φασαν, ἁμαρτημάτων καταδεδίκασται ἡ τοῦ ἀνθρώπου ψυχὴ, καὶ εἰς τοῦτον κατεπέμφθη τὸν κόσμον, πιστώσεται γράφων καὶ ὁ πάνσοφος Παῦλος· « Τοὺς – γὰρ πάντας ἡμᾶς δεῖ φανερωθῆναι ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος, πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν, εἴτε φαῦλον. » Διὰ τὶ γὰρ μόνα τὰ διὰ τοῦ σώματος φανερωθήσεσθαί φησι, καὶ οὐχὶ δὴ μᾶλλον καὶ τὰ πρὸ τοῦ σώματος, εἴπερ ᾔδει προοῦσαν. καὶ προαμαρτήσασαν τὴν ψυχήν ; Εἰ. δὲ ἐπὶ μόνοις κρινόμεθα τοῖς διὰ τοῦ σώματος, οὐκ ἔχομεν δηλονότι προγενεστέραν. τοῦ σώματος ἁμαρτίαν· οὐ γὰρ ὑφέστηκεν ὅλως ἡ τοῦ ἀνθρώπου ψυχὴ πρὸ αὐτοῦ. Πληροφορεῖ δὲ πρὸς τοῦτο ἡμᾶς καὶ ἡ τοῦ νομικοῦ γράμματος δύναμις. Εἰ γὰρ, ὣς φησιν ὁ πεπλανημένος Ωριγένης, ἐκ τῶν προγενεστέρων ἁμαρτημάτων λόγῳ κολάσεως ἤτοι τιμω ρίας ἐδέξατο τὸ σῶμα ἡ ψυχὴ, διὰ ποίαν αἰτίαν ἠπείλησε θάνατον τοῖς ἁμαρτάνουσιν; Έδει γὰρ μᾶλλον τοὺς δικαίους ἀποθνήσκειν, ἵνα ἀπαλλάττωνται τῶν δεσμῶν καὶ τῆς τιμωρίας, ζῇν δὲ τοὺς ἀλιτηρίους, ἵνα κολάζωνται μὴ ἀπαλλαττόμενοι τῶν δεσμῶν.
Pros tous en Phouą monachous Kata tōn legontōn mē einai anastasin tōn sōmatōn. Phasi toinyn tōn en hymin tinas arneisthai tōn an thrōpinōn sōmatōn tēn anastasin, hoper esti meros tēs homologias hēmōn, hēs poioumethai prosiontes tǭ sōtēriǭ baptismati. Homologountes gar tēn pistin,, prosepagomen, hoti pisteuomen kai eis sarkos anastasin. Ei d᾽ anairoumen touto, kai ou pisteuomen hoti; ho Christos ek nekrōn egēgertai, hina hēmas heautǭ syn anastēsę̄, chōleuousan echomen tēn pistin, kai tēn basilikēn aphentes hodon, badizomen tēn diestrammenēn.. Esti de hē toiautē kakodoxia tēs Ōrigenous phrenoblabeias; hon kai hoi Pateres hēmōn hōs diastrephonta. tēn alētheian apekēryxan kai anethematisan. Ou gar ephronēsen hōs Christianos, alla tais Hellēnōn akolouthēsas phlyariais peplanētai. Hē de archē tou nosēmatos enteuthen autǭ symbebēke. Phēsi gar hoti proÿparchousin hai psychai tōn sōmatōn, kai apo hagiasmou parēnechthēsan eis epithymias ponēras, kai apestēsan Theou; kai tautēs heneka tēs aitias katedikasen autas, kai esōmatōsen, kai eisin hōs en desmōtēriǭ en sarki. Tou autou ek tēs epistolēs tēs pros tous en Phouą monachous. Hē de Ekklēsia, tais theopneustois epomenē Graphais, ouk oide tōn sōmatōn proÿpargousan tēn psychēn, all᾽ oude proamartēsasan pro autōn. Pōs gar hē mē hyphestōsa kai hamartein hēdy. nato? Phamen de *; hoti eplase men ho tōn holōn dēmiourgos to sōma ek gēs, epsychōse de auto psychę̄ noerą. Kai hautē estin hē tou anthrōpou kataskeuē. Kai meth' etera; Hoti ouk ek progenesterōn, hōs phasan, hamartēmatōn katadedikastai hē tou anthrōpou psychē, kai eis touton katepemphthē ton kosmon, pistōsetai graphōn kai ho pansophos Paulos; « Tous – gar pantas hēmas dei phanerōthēnai emprosthen tou bēmatos tou Christou, hina komisētai hekastos ta dia tou sōmatos, pros ha epraxen, eite agathon, eite phaulon. » Dia ti gar mona ta dia tou sōmatos phanerōthēsesthai phēsi, kai ouchi dē mallon kai ta pro tou sōmatos, eiper ę̄dei proousan. kai proamartēsasan tēn psychēn ? Ei. de epi monois krinometha tois dia tou sōmatos, ouk echomen dēlonoti progenesteran. tou sōmatos hamartian; ou gar hyphestēken holōs hē tou anthrōpou psychē pro autou. Plērophorei de pros touto hēmas kai hē tou nomikou grammatos dynamis. Ei gar, hōs phēsin ho peplanēmenos Ōrigenēs, ek tōn progenesterōn hamartēmatōn logǭ kolaseōs ētoi timō rias edexato to sōma hē psychē, dia poian aitian ēpeilēse thanaton tois hamartanousin? Edei gar mallon tous dikaious apothnēskein, hina apallattōntai tōn desmōn kai tēs timōrias, zę̄n de tous alitērious, hina kolazōntai mē apallattomenoi tōn desmōn.
To the monks in Phua. Against those who say that there is no resurrection of bodies.
They say, then, that some among you deny the resurrection of human bodies, which is part of our confession, which we make when we come to saving baptism. For in confessing the faith we add that we believe also in the resurrection of the flesh. If we do away with this, and do not believe that Christ has been raised from the dead in order to raise us together with himself, we have a lame faith, and, leaving the royal road, we walk the crooked one. Such a false doctrine belongs to the madness of Origen, whom our fathers too proscribed and anathematized as perverting the truth. For he did not think as a Christian, but went astray following the nonsense of the Greeks. The beginning of his disease came to him from this: he says that souls pre-exist bodies, and that they were carried away from holiness into evil desires and departed from God; and for this reason he condemned them and embodied them, and they are in the flesh as in a prison.
From the same author's letter to the monks in Phua. The church, following the divinely inspired Scriptures, does not know a soul that pre-exists bodies, nor one that sinned before them. For how could one that did not exist even sin? We say that the Creator of all fashioned the body from earth and ensouled it with a rational soul; and this is the constitution of man.
And after other things: That the soul of man has not been condemned for earlier sins, as they say, and sent down into this world, the all-wise Paul too will confirm when he writes: "For we must all appear before the judgment seat of Christ, so that each may receive what was done through the body, according to what he has done, whether good or bad." For why does he say that only the things done through the body will be made manifest, and not rather also those before the body, if he knew that the soul pre-existed and sinned beforehand? But if we are judged only for what was done through the body, we plainly have no sin earlier than the body; for the soul of man did not exist at all before it. The force of the letter of the law too assures us of this. For if, as the misguided Origen says, the soul received the body by way of punishment or penalty for earlier sins, for what reason did he threaten death to sinners? For rather the righteous ought to have died, so as to be released from the bonds and the punishment, and the guilty to live, so as to be punished by not being released from the bonds.
Chapter 82
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Οἶδα μὲν ὅτι πανσύνετος οὖσα ἡ σὴ θεοσέβεια, οὐ δὲν ἄμεινον ἡγήσεται φιλίας καὶ ἀγάπης τῆς πρὸς ἀδελφούς. Εὐτεχνὲς δὲ πρᾶγμα ἡγήσεται τὴν ἐφ' ἅπασι τοῖς δρωμένοις ἀρίστην οἰκονομίαν Διὸ δὲ γράφω τὰ φίλα τῇ σῇ θεοσεβείᾳ, καὶ ὅσα δρᾶν οἶδεν ἀπαιτῶν· ὥστε δῆλον ὅτι μὴ μεγάλαις ἄγαν ἀκριβολογίαις κεχρῆσθαι κατὰ τῶν ἐθελόντων μεταγινώ σκειν, καὶ καταλιπεῖν τὴν τῶν Μεσσαλιτῶν, ἤτοι Εὐχητῶν ἀνοσιοτάτην αἵρεσιν, προστρέχειν δὲ τοῖς ὀρθοῖς τῆς Ἑκκλησίας δόγμασιν. ᾿Αρκεῖ γὰρ τοῖς εἰς τοῦτο βαδίζουσιν, ὁμολογεῖν ὅτι ἀναθεματίζω τὴν τῶν Μεσσαλιτῶν, ἤγουν Εὐχητῶν, αἴρεσιν. Ὁ δὲ σφόδρα λεπτῶς καὶ μετὰ τοῦτο προτείνων αὐτοῖς ἔσθ' ὅτε καὶ ἐκ βιβλίων ἀναγνώσματα, θορυβεῖ τὸν οὐκ ἔχοντα πολλὴν ἀκρίβειαν εἰς νοῦν· ἰδιῶται γάρ εἰσιν οἱ πολλοὶ, καὶ οὐχ οὕτω νοεῖν δύνανται, ὥστε πάντως καταγινώσκειν τῶν καταγνώσεως ἀξίων. Ἀρκεῖ τοίνυν ἀναθεματίζειν αὐτοὺς τὴν αἴρεσιν, καὶ μὴ προτεινέσθωσαν πάντως ὀνόματα, ἵνα μὴ τὸ τινων ἐξ ἰδιωτίας φιλόνεικον ἀποστήσῃ πολλάκις αὐτοὺς καὶ τοῦ βούλεσθαι δοξάζειν ὀρθῶς. Καὶ ταῦτα γράφω» οὗ τισι χαριζόμενος, ἀλλ᾽ εἰδὼς ὅτι καλὴ μᾶλλον ἐν τούτοις ἡ οἰκονομία· τὸ γὰρ ἀκριβὲς ὡς ἐπίπαν θορυβεῖ πολλοὺς καὶ τῶν νουνεχεστάτων..
Oida men hoti pansynetos ousa hē sē theosebeia, ou den ameinon hēgēsetai philias kai agapēs tēs pros adelphous. Eutechnes de pragma hēgēsetai tēn eph' hapasi tois drōmenois aristēn oikonomian Dio de graphō ta phila tę̄ sę̄ theosebeią, kai hosa dran oiden apaitōn; hōste dēlon hoti mē megalais agan akribologiais kechrēsthai kata tōn ethelontōn metaginō skein, kai katalipein tēn tōn Messalitōn, ētoi Euchētōn anosiotatēn hairesin, prostrechein de tois orthois tēs Hekklēsias dogmasin. ᾿Arkei gar tois eis touto badizousin, homologein hoti anathematizō tēn tōn Messalitōn, ēgoun Euchētōn, airesin. Ho de sphodra leptōs kai meta touto proteinōn autois esth' hote kai ek bibliōn anagnōsmata, thorybei ton ouk echonta pollēn akribeian eis noun; idiōtai gar eisin hoi polloi, kai ouch houtō noein dynantai, hōste pantōs kataginōskein tōn katagnōseōs axiōn. Arkei toinyn anathematizein autous tēn airesin, kai mē proteinesthōsan pantōs onomata, hina mē to tinōn ex idiōtias philoneikon apostēsę̄ pollakis autous kai tou boulesthai doxazein orthōs. Kai tauta graphō» hou tisi charizomenos, all᾽ eidōs hoti kalē mallon en toutois hē oikonomia; to gar akribes hōs epipan thorybei pollous kai tōn nounechestatōn..
I know that your Godliness, being all-understanding, will count nothing better than friendship and love toward brothers, and will count the best management in everything that is done a skilful thing. For this reason I write to your Godliness what is friendly, and ask for what you know how to do: namely, not to use too great exactness against those who wish to change their minds and leave the most unholy heresy of the Messalians, or Euchites, and run to the right doctrines of the church. For it is enough for those who come to this to confess: "I anathematize the heresy of the Messalians, or Euchites." But one who very minutely, after this, sometimes also sets readings from books before them, troubles one who does not have much exactness of mind; for most are unlearned and cannot understand in such a way as to condemn by all means what deserves condemnation. It is enough, then, that they anathematize the heresy, and let names not by all means be set before them, lest the contentiousness of some, arising from lack of learning, often turn them away even from wishing to think rightly. And I write this not to do some a favour, but knowing that in these matters management is better; for exactness generally troubles many, even of the most sensible.
Chapter 85
85PG 77 77:375
Κυρίοις τιμιωτάτοις καὶ ἀγιωτάτοις ἀδελφοῖς καὶ συνεπισκόποις, Αυρηλίῳ, Βαλεντίνῳ, καὶ πάσῃ τῇ ἐν Καρχηδόνι συναθροισθείσῃ ἀγιωτάτῃ συνόδῳ, Κύριλλος ἀσπαζόμενος ἐν Κυρίῳ τὴν ὑμετέραν ἀγάπην. Τὰ γραφέντα παρὰ τῆς ὑμετέρας τιμιότητος πολλὴν ἔχοντα θρησκείαν, μετὰ πάσης χαρᾶς διὰ τοῦ τέκνου ἡμῶν Ἰννοκεντίου τοῦ πρεσβυτέρου ἐδεξάμην. Τούτων δὲ παρ' ἡμῶν ἐλπισθέντων, ὥστε ἐκ τοῦ τῆς ἡμετέρας Ἐκκλησίας σκρινίου τὰ ἀληθέστατα ἴσα τῆς ἐν τῇ Νικαέων μητροπόλει τῆς Βιθυνίας αὐθεντικῆς συνόδου, τὰ παρὰ τῶν ἁγίων Πατέρων ὁρισθέντα καὶ βεβαιωθέντα ὑποκάτω τῆς ὁμολογίας τῆς ἡμετέρας πίστεως, τῇ ὑμετέρᾳ ἀγάπῃ ἡμᾶς ἀποστείλαι ἀναγκαῖον ἡγησάμην, κύριοι τιμιώτατοι ἀδελφοὶ, ἀσπασμοῦ προηγουμένου, διὰ τοῦ αὐτοῦ τέκνου ἡμῶν Ἰννοκεντίου τοῦ πρεσβυτέρου, τὰ πιστότατα ἴσα τὰ τῆς αὐθεντικῆς συνόδου τῆς ἐν τῇ Νικαέων πόλει τῆς Βιθυνίας ἐχόμενα, τῇ ὑμετέρᾳ ἀποστεῖλαι ἀγάπῃ· ὅπερ ἐν τῇ ἐκκλησιαστικῇ ἱστορίᾳ ζητοῦντες εὑρή - σετε. Περὶ δὲ τοῦ Πάσχα, ὡς ἐγράψατε, ἀγγέλλομεν ὑμῖν, τῇ πρὸ δεκαεπτὰ Καλανδῶν Μαΐων ἡμᾶς ἐπιτελέσοντας τῇ ὑπεισερχομένῃ ἐνδικτιῶνι. Ἡ ὑπογραφή. Ὁ Θεὸς καὶ ὁ Κύριος ἡμῶν, τὴν ἁγίαν ὑμῶν σύνοδον φυλάξῃ, ὅπερ εὐχόμεθα, τιμιώτατοι ἀδελφοί.
Kyriois timiōtatois kai agiōtatois adelphois kai synepiskopois, Aurēliǭ, Balentinǭ, kai pasę̄ tę̄ en Karchēdoni synathroistheisę̄ agiōtatę̄ synodǭ, Kyrillos aspazomenos en Kyriǭ tēn hymeteran agapēn. Ta graphenta para tēs hymeteras timiotētos pollēn echonta thrēskeian, meta pasēs charas dia tou teknou hēmōn Innokentiou tou presbyterou edexamēn. Toutōn de par' hēmōn elpisthentōn, hōste ek tou tēs hēmeteras Ekklēsias skriniou ta alēthestata isa tēs en tę̄ Nikaeōn mētropolei tēs Bithynias authentikēs synodou, ta para tōn hagiōn Paterōn horisthenta kai bebaiōthenta hypokatō tēs homologias tēs hēmeteras pisteōs, tę̄ hymeterą agapę̄ hēmas aposteilai anankaion hēgēsamēn, kyrioi timiōtatoi adelphoi, aspasmou proēgoumenou, dia tou autou teknou hēmōn Innokentiou tou presbyterou, ta pistotata isa ta tēs authentikēs synodou tēs en tę̄ Nikaeōn polei tēs Bithynias echomena, tę̄ hymeterą aposteilai agapę̄; hoper en tę̄ ekklēsiastikę̄ historią zētountes heurē - sete. Peri de tou Pascha, hōs egrapsate, angellomen hymin, tę̄ pro dekaepta Kalandōn Maïōn hēmas epitelesontas tę̄ hypeiserchomenę̄ endiktiōni. Hē hypographē. Ho Theos kai ho Kyrios hēmōn, tēn hagian hymōn synodon phylaxę̄, hoper euchometha, timiōtatoi adelphoi.
To my most honoured and most holy lords, brothers and fellow bishops Aurelius, Valentinus, and the whole most holy synod assembled at Carthage, Cyril, greeting your love in the Lord.
I received with all joy, through our son the presbyter Innocent, what your Honour wrote, full of much religion. Since you hoped from us that we would send your love, from the archive of our church, the most true copies of the authentic synod in the metropolis of Nicaea in Bithynia, what was defined and confirmed by the holy fathers beneath the confession of our faith, I thought it necessary, most honoured lords and brothers, with greeting first, to send to your love through the same son of ours, the presbyter Innocent, the most faithful copies containing the authentic synod in the city of Nicaea in Bithynia; which you will find if you look in the Ecclesiastical History. Concerning the Pascha, as you wrote, we announce to you that we shall celebrate it on the seventeenth day before the Kalends of May in the coming indiction.
The subscription: May our God and Lord keep your holy synod, as we pray, most honoured brothers.