Letters to Nestorius, with the Twelve Anathemas

EPISTLE OF CYRIL TO NESTORIUS (Ep. iv / 2nd letter)

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The Epistle of Cyril to Nestorius.

(Labbe and Cossart, Concilia, Tom. III., col. 315; Migne, Patr. Græc., Tom. LXXVII. [Cyril., Opera, Tom. X.]; Epist. iv., col. 43.)

To the most religious and beloved of God, fellow minister Nestorius, Cyril sends greeting in the Lord.

I hear that some are rashly talking of the estimation in which I hold your holiness, and that this is frequently the case especially at the times that meetings are held of those in authority. And perchance they think in so doing to say something agreeable to you, but they speak senselessly, for they have suffered no injustice at my hands, but have been exposed by me only to their profit; this man as an oppressor of the blind and needy, and that as one who wounded his mother with a sword. Another because he stole, in collusion with his waiting maid, another's money, and had always laboured under the imputation of such like crimes as no one would wish even one of his bitterest enemies to be laden with.²³⁹ I take little reckoning of the words of such people, for the disciple is not above his Master, nor would I stretch the measure of my narrow brain above the Fathers, for no matter what path of life one pursues it is hardly possible to escape the smirching of the wicked, whose mouths are full of cursing and bitterness, and who at the last must give an account to the Judge of all.

But I return to the point which especially I had in mind. And now I urge you, as a brother in the Lord, to propose the word of teaching and the doctrine of the faith with all accuracy to the people, and to consider that the giving of scandal to one even of the least of those who believe in Christ, exposes a body to the unbearable indignation of God. And of how great diligence and skill there is need when the multitude of those grieved is so great, so that we may administer the healing word of truth to them that seek it. But this we shall accomplish most excellently if we shall turn over the words of the holy Fathers, and are zealous to obey their commands, proving ourselves, whether we be in the faith according to that which is written, and conform our thoughts to their upright and irreprehensible teaching.

The holy and great Synod therefore says, that the only begotten Son, born according to nature of God the Father, very God of very God, Light of Light, by whom the Father made all things, came down, and was incarnate, and was made man, suffered, and rose again the third day, and ascended into heaven. These words and these decrees we ought to follow, considering what is meant by the Word of God being incarnate and made man. For we do not say that the nature of the Word was changed and became flesh, or that it was converted into a whole man consisting of soul and body; but rather that the Word having personally united to himself flesh animated by a rational soul, did in an ineffable and inconceivable manner become man, and was called the Son of Man, not merely as willing or being pleased to be so called, neither on account of taking to himself a person, but because the two natures being brought together in a true union, there is of both one Christ and one Son; for the difference of the natures is not taken away by the union, but rather the divinity and the humanity make perfect for us the one Lord Jesus Christ by their ineffable and inexpressible union. So then he who had an existence before all ages and was born of the Father, is said to have been born according to the flesh of a woman, not as though his divine nature received its beginning of existence in the holy Virgin, for it needed not any second generation after that of the Father (for it would be absurd and foolish to say that he who existed before all ages, coeternal with the Father, needed any second beginning of existence), but since, for us and for our salvation, he personally united to himself an human body, and came forth of a woman, he is in this way said to be born after the flesh; for he was not first born a common man of the holy Virgin, and then the Word came down and entered into him, but the union being made in the womb itself, he is said to endure a birth after the flesh, ascribing to himself the birth of his own flesh. On this account we say that he suffered and rose again; not as if God the Word suffered in his own nature stripes, or the piercing of the nails, or any other wounds, for the Divine nature is incapable of suffering, inasmuch as it is incorporeal, but since that which had become his own body suffered in this way, he is also said to suffer for us; for he who is in himself incapable of suffering was in a suffering body. In the same manner also we conceive respecting his dying; for the Word of God is by nature immortal and incorruptible, and life and life-giving; since, however, his own body did, as Paul says, by the grace of God taste death for every man, he himself is said to have suffered death for us, not as if he had any experience of death in his own nature (for it would be madness to say or think this), but because, as I have just said, his flesh tasted death. In like manner his flesh being raised again, it is spoken of as his resurrection, not as if he had fallen into corruption (God forbid), but because his own body was raised again. We, therefore, confess one Christ and Lord, not as worshipping. a man with the Word (lest this expression "with the Word" should suggest to the mind the idea of division), but worshipping him as one and the same, forasmuch as the body of the Word, with which he sits with the Father, is not separated from the Word himself, not as if two sons were sitting with him, but one by the union with the flesh. If, however, we reject the personal union as impossible or unbecoming, we fall into the error of speaking of two sons, for it will be necessary to distinguish, and to say, that he who was properly man was honoured with the appellation of Son, and that he who is properly the Word of God, has by nature both the name and the reality of Sonship. We must not, therefore, divide the one Lord Jesus Christ into two Sons. Neither will it at all avail to a sound faith to hold, as some do, an union of persons; for the Scripture has not said that the Word united to himself the person of man, but that he was made flesh. This expression, however, "the Word was made flesh," can mean nothing else but that he partook of flesh and blood like to us; he made our body his own, and came forth man from a woman, not casting off his existence as God, or his generation of God the Father, but even in taking to himself flesh remaining what he was. This the declaration of the correct faith proclaims everywhere. This was the sentiment of the holy Fathers; therefore they ventured to call the holy Virgin, the Mother of God, not as if the nature of the Word or his divinity had its beginning from the holy Virgin, but because of her was born that holy body with a rational soul, to which the Word being personally united is said to be born according to the flesh. These things, therefore, I now write unto you for the love of Christ, beseeching you as a brother, and testifying to you before Christ and the elect angels, that you would both think and teach these things with us, that the peace of the Churches may be preserved and the bond of concord and love continue unbroken amongst the Priests of God.

Letter 17

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The Epistle of Cyril to Nestorius with the XII. Anathematisms.

(Labbe and Cossart, Concilia, Tom. III., col. 395; Migne, Patr. Græc., Tom. LXXVII. [Cyril, Opera, Tom. X.], col. 105 et seqq.)

To the most reverend and God-loving fellow-minister Nestorius, Cyril and the synod assembled in Alexandria, of the Egyptian Province, Greeting in the Lord.

When our Saviour says clearly: "He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me," what is to become of us, from whom your Holiness requires that we love you more than Christ the Saviour of us all? Who can help us in the day of judgment, or what kind of excuse shall we find for thus keeping silence so long, with regard to the blasphemies made by you against him? If you injured yourself alone, by teaching and holding such things, perhaps it would be less matter; but you have greatly scandalized the whole Church, and have cast among the people the leaven of a strange and new heresy. And not to those there [i.e. at Constantinople] only; but also to those everywhere [the books of your explanation were sent]. How can we any longer, under these circumstances, make a defence for our silence, or how shall we not be forced to remember that Christ said: "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother." For if faith be injured, let there be lost the honour due to parents, as stale and tottering, let even the law of tender love towards children and brothers be silenced, let death be better to the pious than living; "that they might obtain a better resurrection," as it is written.

Behold, therefore, how we, together with the holy synod which met in great Rome, presided over by the most holy and most reverend brother and fellow-minister, Celestine the Bishop, also testify by this third letter to you, and counsel you to abstain from these mischievous and distorted dogmas, which you hold and teach, and to receive the right faith, handed down to the churches from the beginning through the holy Apostles and Evangelists, who "were eye-witnesses, and ministers of the Word." And if your holiness have not a mind to this according to the limits defined in the writings of our brother of blessed memory and most reverend fellow-minister Celestine, Bishop of the Church of Rome, be well assured then that you have no lot with us, nor place or standing (logon) among the priests and bishops of God. For it is not possible for us to overlook the churches thus troubled, and the people scandalized, and the right faith set aside, and the sheep scattered by you, who ought to save them, if indeed we are ourselves adherents of the right faith, and followers of the devotion of the holy fathers. And we are in communion with all those laymen and clergymen cast out or deposed by your holiness on account of the faith; for it is not right that those, who resolved to believe rightly, should suffer by your choice; for they do well in opposing you. This very thing you have mentioned in your epistle written to our most holy and fellow-bishop Celestine of great Rome.

But it would not be sufficient for your reverence to confess with us only the symbol of the faith set out some time ago by the Holy Ghost at the great and holy synod convened in Nice: for you have not held and interpreted it rightly, but rather perversely; even though you confess with your voice the form of words. But in addition, in writing and by oath, you must confess that you also anathematize those polluted and unholy dogmas of yours, and that you will hold and teach that which we all, bishops, teachers, and leaders of the people both East and West, hold. The holy synod of Rome and we all agreed on the epistle written to your Holiness from the Alexandrian Church as being right and blameless. We have added to these our own letters and that which it is necessary for you to hold and teach, and what you should be careful to avoid. Now this is the Faith of the Catholic and Apostolic Church to which all Orthodox Bishops, both East and West, agree:

"We believe in one God, the Father Almighty, Maker of all things visible and invisible, and in one Lord Jesus Christ, the Only-begotten Son of God, begotten of his Father, that is, of the substance of the Father; God of God, Light of Light, Very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made, both those in heaven and those in the earth. Who for us men and for our salvation, came down, and was incarnate, and was made man. He suffered, and rose again the third day. He ascended into the heavens, from thence he shall come to judge both the quick and the dead. And in the Holy Ghost: But those that say, There was a time when he was not, and, before he was begotten he was not, and that he was made of that which previously was not, or that he was of some other substance or essence; and that the Son of God was capable of change or alteration; those the Catholic and Apostolic Church anathematizes."

Following in all points the confessions of the Holy Fathers which they made (the Holy Ghost speaking in them), and following the scope of their opinions, and going, as it were, in the royal way, we confess that the Only begotten Word of God, begotten of the same substance of the Father, True God from True God, Light from Light, through Whom all things were made, the things in heaven and the things in the earth, coming down for our salvation, making himself of no reputation (katheis heauton eis kenosin), was incarnate and made man; that is, taking flesh of the holy Virgin, and having made it his own from the womb, he subjected himself to birth for us, and came forth man from a woman, without casting off that which he was; but although he assumed flesh and blood, he remained what he was, God in essence and in truth. Neither do we say that his flesh was changed into the nature of divinity, nor that the ineffable nature of the Word of God was laid aside for the nature of flesh; for he is unchanged and absolutely unchangeable, being the same always, according to the Scriptures. For although visible and a child in swaddling clothes, and even in the bosom of his Virgin Mother, he filled all creation as God, and was a fellow-ruler with him who begat him, for the Godhead is without quantity and dimension, and cannot have limits.

Confessing the Word to be made one with the flesh according to substance, we adore one Son and Lord Jesus Christ: we do not divide the God from the man, nor separate him into parts, as though the two natures were mutually united in him only through a sharing of dignity and authority (for that is a novelty and nothing else), neither do we give separately to the Word of God the name Christ and the same name separately to a different one born of a woman; but we know only one Christ, the Word from God the Father with his own Flesh. For as man he was anointed with us, although it is he himself who gives the Spirit to those who are worthy and not in measure, according to the saying of the blessed Evangelist John.

But we do not say that the Word of God dwelt in him as in a common man born of the holy Virgin, lest Christ be thought of as a God-bearing man; for although the Word tabernacled among us, it is also said that in Christ "dwelt all the fulness of the Godhead bodily"; but we understand that he became flesh, not just as he is said to dwell in the saints, but we define that that tabernacling in him was according to equality (kata ton ison en auto tropon). But being made one kata phusin,²⁴¹ and not converted into flesh, he made his indwelling in such a way, as we may say that the soul of man does in his own body.

One therefore is Christ both Son and Lord, not as if a man had attained only such a conjunction with God as consists in a unity²⁴² of dignity alone or of authority. For it is not equality of honour which unites natures; for then Peter and John, who were of equal honour with each other, being both Apostles and holy disciples [would have been one, and], yet the two are not one. Neither do we understand the manner of conjunction to be apposition, for this does not suffice for natural oneness (pros henoson phusiken). Nor yet according to relative participation, as we are also joined to the Lord, as it is written "we are one Spirit in him." Rather we deprecate the term of "junction" (sunapheias) as not having sufficiently signified the oneness. But we do not call the Word of God the Father, the God nor the Lord of Christ, lest we openly cut in two the one Christ, the Son and Lord, and fall under the charge of blasphemy, making him the God and Lord of himself. For the Word of God, as we have said already, was made hypostatically one in flesh, yet he is God of all and he rules all; but he is not the slave of himself, nor his own Lord. For it is foolish, or rather impious, to think or teach thus. For he said that God was his Father, although he was God by nature, and of his substance. Yet we are not ignorant that while he remained God, he also became man and subject to God, according to the law suitable to the nature of the manhood. But how could he become the God or Lord of himself? Consequently as man, and with regard to the measure of his humiliation, it is said that he is equally with us subject to God; thus he became under the Law, although as God he spake the Law and was the Law-giver.

We are careful also how we say about Christ: "I worship the One clothed on account of the One clothing him, and on account of the Unseen, I worship the Seen." It is horrible to say in this connexion as follows: "The assumed as well as the assuming have the name of God." For the saying of this divides again Christ into two, and puts the man separately by himself and God also by himself. For this saying denies openly the Unity according to which one is not worshipped in the other, nor does God exist together with the other; but Jesus Christ is considered as One, the Only-begotten Son, to be honoured with one adoration together with his own flesh.

We confess that he is the Son, begotten of God the Father, and Only-begotten God; and although according to his own nature he was not subject to suffering, yet he suffered for us in the flesh according to the Scriptures, and although impassible, yet in his Crucified Body he made his own the sufferings of his own flesh; and by the grace of God he tasted death for all: he gave his own Body thereto, although he was by nature himself the life and the resurrection, in order that, having trodden down death by his unspeakable power, first in his own flesh, he might become the first born from the dead, and the first-fruits of them that slept. And that he might make a way for the nature of man to attain incorruption, by the grace of God (as we just now said), he tasted death for every man, and after three days rose again, having despoiled hell. So although it is said that the resurrection of the dead was through man, yet we understand that man to have been the Word of God, and the power of death was loosed through him, and he shall come in the fulness of time as the One Son and Lord, in the glory of the Father, in order to judge the world in righteousness, as it is written.

We will necessarily add this also. Proclaiming the death, according to the flesh, of the Only-begotten Son of God, that is Jesus Christ, confessing his resurrection from the dead, and his ascension into heaven, we offer the Unbloody Sacrifice in the churches, and so go on to the mystical thanksgivings, and are sanctified, having received his Holy Flesh and the Precious Blood of Christ the Saviour of us all. And not as common flesh do we receive it; God forbid: nor as of a man sanctified and associated with the Word according to the unity of worth, or as having a divine indwelling, but as truly the Life-giving and very flesh of the Word himself. For he is the Life according to his nature as God, and when he became united to his Flesh, he made it also to be Life-giving, as also he said to us: Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man and drink his Blood. For we must not think that it is flesh of a man like us (for how can the flesh of man be life-giving by its own nature?) but as having become truly the very own of him who for us both became and was called Son of Man. Besides, what the Gospels say our Saviour said of himself, we do not divide between two hypostases or persons. For neither is he, the one and only Christ, to be thought of as double, although of two (ek duo) and they diverse, yet he has joined them in an indivisible union, just as everyone knows a man is not double although made up of soul and body, but is one of both. Wherefore when thinking rightly, we transfer the human and the divine to the same person (par' henos eiresthai).

For when as God he speaks about himself: "He who hath seen me hath seen the Father," and "I and my Father are one," we consider his ineffable divine nature according to which he is One with his Father through the identity of essence—"The image and impress and brightness of his glory." But when not scorning the measure of his humanity, he said to the Jews: "But now ye seek to kill me, a man that hath told you the truth." Again no less than before we recognize that he is the Word of God from his identity and likeness to the Father and from the circumstances of his humanity. For if it is necessary to believe that being by nature God, he became flesh, that is, a man endowed with a reasonable soul, what reason can certain ones have to be ashamed of this language about him, which is suitable to him as man? For if he should reject the words suitable to him as man, who compelled him to become man like us? And as he humbled himself to a voluntary abasement (kenosin) for us, for what cause can any one reject the words suitable to such abasement? Therefore all the words which are read in the Gospels are to be applied to One Person, to One hypostasis of the Word Incarnate. For the Lord Jesus Christ is One, according to the Scriptures, although he is called "the Apostle and High Priest of our profession," as offering to God and the Father the confession of faith which we make to him, and through him to God even the Father and also to the Holy Spirit; yet we say he is, according to nature, the Only-begotten of God. And not to any man different from him do we assign the name of priesthood, and the thing, for he became "the Mediator between God and men," and a Reconciler unto peace, having offered himself as a sweet smelling savour to God and the Father. Therefore also he said: "Sacrifice and offering thou wouldest not; but a body hast thou prepared me: In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God." For on account of us he offered his body as a sweet smelling savour, and not for himself; for what offering or sacrifice was needed for himself, who as God existed above all sins? For "all have sinned and come short of the glory of God," so that we became prone to fall, and the nature of man has fallen into sin, yet not so he (and therefore we fall short of his glory). How then can there be further doubt that the true Lamb died for us and on our account? And to say that he offered himself for himself and us, could in no way escape the charge of impiety. For he never committed a fault at all, neither did he sin. What offering then did he need, not having sin for which sacrifices are rightly offered? But when he spoke about the Spirit, he said: "He shall glorify me." If we think rightly, we do not say that the One Christ and Son as needing glory from another received glory from the Holy Spirit; for neither greater than he nor above him is his Spirit, but because he used the Holy Spirit to show forth his own divinity in his mighty works, therefore he is said to have been glorified by him just as if any one of us should say concerning his inherent strength for example, or his knowledge of anything, "They glorified me." For although the Spirit is the same essence, yet we think of him by himself, as he is the Spirit and not the Son; but he is not different from him; for he is called the Spirit of truth and Christ is the Truth, and he is sent by him, just as, moreover, he is from God and the Father. When then the Spirit worked miracles through the hands of the holy apostles after the Ascension of Our Lord Jesus Christ into heaven, he glorified him. For it is believed that he who works through his own Spirit is God according to nature. Therefore he said: "He shall receive of mine, and shall shew it unto you." But we do not say this as if the Spirit is wise and powerful through some sharing with another; for he is all perfect and in need of no good thing. Since, therefore, he is the Spirit of the Power and Wisdom of the Father (that is, of the Son), he is evidently Wisdom and Power.

And since the holy Virgin brought forth corporally God made one with flesh according to nature, for this reason we also call her Mother of God, not as if 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, coeternal with the Father, and Creator of all; but, as we have already said, since he united to himself hypostatically human nature from her womb, also he subjected himself to birth as man, not as needing necessarily in his own nature birth in time and in these last times of the world, but in order that he might bless the beginning of our existence, and that that which sent the earthly bodies of our whole race to death, might lose its power for the future by his being born of a woman in the flesh. And this: "In sorrow thou shalt bring forth children," being removed through him, he showed the truth of that spoken by the prophet, "Strong death swallowed them up, and again God hath wiped away every tear from off all faces."²⁴³ For this cause also we say that he attended, having been called, and also blessed, the marriage in Cana of Galilee, with his holy Apostles in accordance with the economy. We have been taught to hold these things by the holy Apostles and Evangelists, and all the God-inspired Scriptures, and in the true confessions of the blessed Fathers.

To all these your reverence also should agree, and give heed, without any guile. And what it is necessary your reverence should anathematize we have subjoined to our epistle.²⁴⁴

THE XII. ANATHEMATISMS (Cyril only)

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The XII. Anathematisms of St. Cyril Against Nestorius

(Cyril's twelve anathemas only; NPNF notes and Nestorius's counter-anathemas omitted.)

I.

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If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (Theotokos), inasmuch as in the flesh she bore the Word of God made flesh [as it is written, "The Word was made flesh"] let him be anathema.

II.

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If anyone shall not confess that the Word of God the Father is united hypostatically to flesh, and that with that flesh of his own, he is one only Christ both God and man at the same time: let him be anathema.

III.

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If anyone shall after the [hypostatic] union divide the hypostases in the one Christ, joining them by that connexion alone, which happens according to worthiness, or even authority and power, and not rather by a coming together (sunodo), which is made by natural union (henosin phusiken): let him be anathema.

IV.

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If anyone shall divide between two persons or subsistences those expressions (phonas) which are contained in the Evangelical and Apostolical writings, or which have been said concerning Christ by the Saints, or by himself, and shall apply some to him as to a man separate from the Word of God, and shall apply others to the only Word of God the Father, on the ground that they are fit to be applied to God: let him be anathema.

V.

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If anyone shall dare to say that the Christ is a Theophorus [that is, God-bearing] man and not rather that he is very God, as an only Son through nature, because "the Word was made flesh," and "hath a share in flesh and blood as we do:" let him be anathema.

VI.

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If anyone shall dare say that the Word of God the Father is the God of Christ or the Lord of Christ, and shall not rather confess him as at the same time both God and Man, since according to the Scriptures, "The Word was made flesh": let him be anathema.

VII.

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If anyone shall say that Jesus as man is only energized by the Word of God, and that the glory of the Only-begotten is attributed to him as something not properly his: let him be anathema.

VIII.

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If anyone shall dare to say that the assumed man (analephthenta ) ought to be worshipped together with God the Word, and glorified together with him, and recognised together with him as God, and yet as two different things, the one with the other (for this "Together with" is added [i.e., by the Nestorians] to convey this meaning); and shall not rather with one adoration worship the Emmanuel and pay to him one glorification, as [it is written] "The Word was made flesh": let him be anathema.

IX.

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If any man shall say that the one Lord Jesus Christ was glorified by the Holy Ghost, so that he used through him a power not his own and from him received power against unclean spirits and power to work miracles before men and shall not rather confess that it was his own Spirit through which he worked these divine signs; let him be anathema.

X.

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Whosoever shall say that it is not the divine Word himself, when he was made flesh and had become man as we are, but another than he, a man born of a woman, yet different from him (idikos anthropon), who is become our Great High Priest and Apostle; or if any man shall say that he offered himself in sacrifice for himself and not rather for us, whereas, being without sin, he had no need of offering or sacrifice: let him be anathema.

XI.

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Whosoever shall not confess that the flesh of the Lord giveth life and that it pertains to the Word of God the Father as his very own, but shall pretend that it belongs to another person who is united to him [i.e., the Word] only according to honour, and who has served as a dwelling for the divinity; and shall not rather confess, as we say, that that flesh giveth life because it is that of the Word who giveth life to all: let him be anathema.

XII.

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Whosoever shall not recognize that the Word of God suffered in the flesh, that he was crucified in the flesh, and that likewise in that same flesh he tasted death and that he is become the first-begotten of the dead, for, as he is God, he is the life and it is he that giveth life: let him be anathema.