3rd Letter of Cyril to Nestor

The Letter of Cyril to Nestorius with the Twelve Anathemas.

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

Labbe and Cossart, Concilia, Volume 3, column 395; Migne, Patrologia Graeca, Volume 77 (Cyril, Works, Volume 10), column 105 and following.

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

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

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 Savior says clearly, "He that loves father or mother more than me is not worthy of me, and he that loves son or daughter more than me is not worthy of me," what is to become of us, since your Holiness demands that we love you more than Christ the Savior of us all? Who can help us on the day of judgment, or what kind of defense will we find for remaining silent so long about the blasphemies you have made against him? If you harmed only yourself by teaching and holding such things, perhaps it would matter less. But you have greatly scandalized the whole Church and have cast among the people the leaven of a strange and new heresy—and not only to those there at Constantinople, but also to those everywhere, since the books of your explanation were sent. How can we any longer, under these circumstances, make a defense for our silence, or how can 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 is injured, let the honor due to parents be lost as stale and tottering, let even the law of tender love toward 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.

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] on]y; 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 that met in great Rome, presided over by our most holy and most reverend brother and fellow minister, Celestine the Bishop, also testify to you by this third letter and urge you to turn away from these harmful and distorted teachings that you hold and teach, and instead to accept the right faith handed down to the churches from the beginning through the holy Apostles and Evangelists, who were eyewitnesses and servants of the Word. And if your holiness is not willing to do 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, then be fully assured that you have no share with us, no place or standing (logos) among the priests and bishops of God. For it is not possible for us to overlook the churches being thrown into such disorder, the people being scandalized, the right faith being set aside, and the sheep being scattered by you—you who ought to save them—if we ourselves are truly committed to the right faith and followers of the devotion of the holy fathers. And we are in communion with all those laypeople and clergy who have been cast out or deposed by your holiness on account of the faith, for it is not right that those who decided to believe rightly should suffer because of your decision, since they do well in opposing you. This very thing you yourself mentioned in your letter written to our most holy fellow bishop Celestine of great Rome.

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 arid 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 ( lo/gon) 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 onaccount 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 enough for your reverence to confess with us only the symbol of the faith that was set out some time ago by the Holy Spirit at the great and holy synod convened in Nicaea. You have not held and interpreted it rightly, but rather perversely, even though you confess the form of words with your voice. In addition, you must confess in writing and by oath that you also anathematize those polluted and unholy dogmas of yours, and that you will hold and teach what we all hold—bishops, teachers, and leaders of the people, both East and West. The holy synod of Rome and all of us agreed that the letter written to your Holiness from the Alexandrian Church is right and blameless. We have added to these our own letters and what 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:

But it would not be sufficient for your reverence to confess with us only tile sym- bol 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 ousia of the Father; God of God, Light of Light, Very God of very God, begotten, not made, being of one ousia with the Father, by whom all things were made, both those in heaven and those on the earth. He came down for us men and for our salvation, was incarnate, and was made man. He suffered, and rose again on the third day. He ascended into the heavens, from where he will come to judge both the living and the dead. And we believe in the Holy Spirit. But those who 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 hypostasis or ousia, and that the Son of God was capable of change or alteration—these the Catholic and Apostolic Church anathematizes.

"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 tile 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 every way the confessions of the Holy Fathers, which they made with the Holy Spirit speaking through them, and following the direction of their teachings and traveling, so to speak, on the royal road, 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—both the things in heaven and the things on earth—came down for our salvation, emptied himself, was incarnate and made man. That is, he took flesh from the holy Virgin and made it his own from the womb, subjected himself to birth for us, and came forth as man from a woman, without abandoning what he was. But even though he took on flesh and blood, he remained what he was: God in ousia and in truth. We do not say that his flesh was changed into the physis of divinity, nor that the ineffable physis of the Word of God was set aside for the physis of flesh. For he is unchanged and absolutely unchangeable, being the same always, according to the Scriptures. For even though he was visible and a child in swaddling clothes, and even in the bosom of his Virgin Mother, he filled all creation as God and was co-ruler with the one who begot him, for the Godhead is without quantity and dimension and cannot have limits.

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 ( kaqei\j e9auto\n ei0j ke/nwsin), 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 has 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.

We confess that the Word was made one with the flesh according to substance, and we worship one Son and Lord, Jesus Christ. We do not divide the God from the man, nor do we separate him into parts, as if the two natures were united in him only through a sharing of dignity and authority (for that is a novelty and nothing else). We do not give the name Christ separately to the Word of God and the same name separately to a different person born of a woman. Instead, we know only one Christ, the Word from God the Father united with his own flesh. For as man he was anointed along with us, although he himself is the one who gives the Spirit to those who are worthy, and not in measure, according to the words of the blessed Evangelist John.

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.

We do not say that the Word of God lived in him as in an ordinary man born of the holy Virgin, or else Christ would be considered merely a God-bearing man. For although the Word tabernacled among us, it is also said that in Christ "dwelt all the fullness of the Godhead bodily." But we understand that he became flesh, not in the same way he is said to dwell in the saints. Rather, we define that his tabernacling in him was according to equality. Being made one kata physin, and not converted into flesh, he made his dwelling in such a way that we may say it is like the way a man's soul dwells in his own body.

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 be 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 i!son e0n au0tw=| tro/pon). But being made one kata\ fu/sin, 1 and not converted into flesh, he made his indwell- ing 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 unity of dignity alone or of authority. For it is not equality of honor which unites natures; for then Peter and John, who were of equal honor with each other, being both Apostles and holy disciples, would have been one, 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 enōsin physikēn). 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 reject the term "junction" (synapheias) 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 spoke the Law and was the Law-giver.

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 unity 2 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 ( pro\j e\#nwson fusikh/n). 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" ( sunafei/aj) 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 also careful about how we say of Christ: "I worship the one clothed because of the one clothing him, and because of the Unseen, I worship the Seen." It is terrible to say in this connection: "Both the assumed and the assuming have the name of God." Saying this divides Christ into two again, and places the man separately by himself and God separately by himself as well. This statement openly denies the unity according to which one is not worshipped in the other, nor does God exist alongside the other. Rather, Jesus Christ is considered as one, the only-begotten Son, to be honored with one act of worship together with his own flesh.

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 byhimself 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. Although according to his own nature he was not subject to suffering, he suffered for us in the flesh according to the Scriptures. Although impassible, he made his own the sufferings of his own flesh in his Crucified Body. By the grace of God he tasted death for all. He gave his own Body to death, even though he was by nature himself the life and the resurrection, so that, having trampled down death by his unspeakable power first in his own flesh, he might become the firstborn from the dead and the firstfruits of those who have fallen asleep. So that he might make a way for the nature of man to attain incorruption, by the grace of God (as we just said), he tasted death for every man. After three days he rose again, having plundered hell. Although it is said that the resurrection of the dead came through man, we understand that man to have been the Word of God, and the power of death was destroyed through him. He shall come in the fullness of time as the One Son and Lord, in the glory of the Father, to judge the world in righteousness, as it is written.

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 must also add this important point. When we proclaim the death according to the flesh of the Only-begotten Son of God, that is Jesus Christ, and confess his resurrection from the dead and his ascension into heaven, we offer the Unbloody Sacrifice in the churches. In doing so, we proceed to the mystical thanksgivings and are made holy by receiving his Holy Flesh and the Precious Blood of Christ the Savior of us all. We do not receive it as common flesh—God forbid—nor as the flesh of a man who has been sanctified and associated with the Word according to a unity of worth, or as one who has a divine indwelling. Rather, we receive it as truly the Life-giving and actual 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 Life-giving, just as he told us: "Verily, verily, I say to you, unless you eat the flesh of the Son of Man and drink his Blood." We must not think that this is the flesh of a man like ourselves, for how could the flesh of a man be life-giving by its own nature? Instead, it has truly become the very own flesh of him who for our sake both became and was called Son of Man. Furthermore, whatever the Gospels say our Savior said of himself, we do not divide between two hypostasis or prosopa. For he, the one and only Christ, is not to be thought of as double, even though he is from two (ek duo) diverse elements. Yet he has joined them in an indivisible union, just as everyone knows that a man is not double although made up of soul and body, but is one person from both. Therefore, when we think rightly, we attribute both the human and the divine to the same person.

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. Andnot as common flesh do we receive it; God forbid: nor as of a man sanctified and as sociated 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 ( e0k du/o) 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' e9no\j ei0rh=sqai).

For when as God he speaks about himself, "He who has seen me has seen the Father," and "I and my Father are one," we consider his ineffable divine physis, according to which he is one with his Father through the identity of ousia—"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 you seek to kill me, a man that has told you the truth," we again recognize, no less than before, 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 physis 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 kenosis for us, for what cause can anyone reject the words suitable to such kenosis? 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 physis, the only-begotten of God. And we do not assign the name and reality of priesthood to any man different from him, for he became "the mediator between God and men," and a reconciler unto peace, having offered himself as a sweet-smelling savor to God and the Father. Therefore also he said, "Sacrifice and offering you would not, but a body you have prepared me. In burnt offerings and sacrifices for sin you have had no pleasure. Then I said, Lo, I come (in the volume of the book it is written of me) to do your will, O God." For on account of us he offered his body as a sweet-smelling savor, 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 physis 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 his Spirit is neither greater than he nor above him, 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 ousia, 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 physis. Therefore he said, "He shall receive of mine, and shall show 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.

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 ( ke/nwsin) 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 be 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 diedfor 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 Iris 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 Iris knowledge of anything, "They glorified me."For although the Spirit is thesame 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 inneed 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.

Since the holy Virgin gave birth physically to God who was united with flesh according to nature, we also call her Mother of God for this reason—not because the nature of the Word had its beginning of existence from the flesh.

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, he united human nature to himself hypostatically from her womb, and so he also submitted to birth as a man—not because his own nature necessarily required birth in time and in these last times of the world, but so that he might bless the beginning of our existence. By being born of a woman in the flesh, he caused that which sent the earthly bodies of our whole race to death to lose its power for the future. And this curse, "In sorrow you shall bring forth children," was removed through him, and he demonstrated the truth of what was spoken by the prophet: "Strong death swallowed them up, and again God has wiped away every tear from all faces." For this reason we also say that, having been invited, he attended and blessed the wedding 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, by all the God-inspired Scriptures, and by the true confessions of the blessed Fathers.

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." 3 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.

You, as a person deserving reverence, should also agree with all these things and pay attention to them without any deceit. We have added to our letter what it is necessary for you to anathematize.

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. 4

If anyone does not confess that Emmanuel is truly God, and that therefore the Holy Virgin is the Mother of God (Theotokos), since she bore in the flesh the Word of God made flesh (as it is written, "The Word became flesh"), let him be anathema.

If anyone will not confess that the Emmanuel is very God, and that therefore the Holy Virgin is the Mother of God (Θεοτόκος), 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.

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

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.

If anyone, after the hypostatic union, divides the hypostases in the one Christ, connecting them only by a link that has to do with worthiness, or authority and power, instead of by a synodos (coming together) that occurs through a natural henōsis (union): let him be anathema.

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

If anyone divides between two persons or hypostases those expressions (phōnas) found in the writings of the Gospels and Apostles, or those spoken about Christ by the Saints or by Christ himself, and assigns some of them to him as to a man separate from the Word of God, while assigning others exclusively to the Word of God the Father on the basis that they are appropriate only for God, let him be anathema.

If anyone shall divide between two persons or subsistences those expressions (φωνάς) 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.

If anyone dares to say that the Christ is a Theophorus (God-bearing) man rather than truly God as the only Son by nature, because the Word became flesh and shared in flesh and blood just as we do, let him be anathema.

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 has a share in flesh and blood as we do: let him be anathema.

If anyone dares to say that the Word of God the Father is the God of Christ or the Lord of Christ, instead of confessing that he is both God and Man at the same time, since according to the Scriptures the Word became flesh, let him be anathema.

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.

If anyone says that Jesus as a man is merely acted upon by the Word of God, and that the glory of the Only-begotten is ascribed to him as though it were not truly his own, let him be anathema.

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.

If anyone dares to say that the assumed man ought to be worshiped together with God the Word, and glorified together with him, and recognized together with him as God, yet as two different things, one with the other (for this "together with" is added to convey this meaning), and does not instead worship the Emmanuel with one adoration and offer to him one glorification, since the Word became flesh: let him be anathema.

If anyone shall dare to say that the assumed man (ἀναληφθέντα) 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.

If anyone says that the one Lord Jesus Christ was glorified by the Holy Spirit, so that he used through him a power that was not his own and received from him power against unclean spirits and power to work miracles before people, and does not instead confess that it was his own Spirit through which he worked these divine signs, let him be anathema.

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.

If anyone says that it was not the divine Word himself—when he was made flesh and became man as we are—but instead someone other than him, a man born of a woman yet distinct from him (ἰδικῶς ἄνθρωπον), who became our Great High Priest and Apostle; or if anyone says that he offered himself in sacrifice for himself and not rather for us alone, since being without sin he had no need of offering or sacrifice; let him be anathema.

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 (ἰδικῶς ἄνθρωπον), who has 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.

Anyone who does not confess that the flesh of the Lord gives life and that it belongs to the Word of God the Father as his very own, but instead claims that it belongs to another person who is united to him [i.e., the Word] only according to honor, and who has merely served as a dwelling place for the divinity; and who does not rather confess, as we say, that this flesh gives life because it is the flesh of the Word who gives life to all: let him be anathema.

Whosoever shall not confess that the flesh of the Lord gives 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 gives life because it is that of the Word who gives life to all: let him be anathema.

Anyone who does not acknowledge that the Word of God suffered in the flesh, that he was crucified in the flesh, and that in that same flesh he experienced death, and that he has become the firstborn from the dead—because as God he is the life and the one who gives life—let him be anathema.

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 has become the first-begotten of the dead, for, as he is God, he is the life and it is he that gives life: let him be anathema.