[Declared by the council of Ephesus to be in agreement with Nicaea]
Cyril sends greeting in the Lord to the most
religious and reverend fellow-minister Nestorius
I understand that there are some who are
talking rashly of the reputation in which I hold your reverence, and that this
is frequently the case when meetings of people in authority give them an
opportunity. I think they hope in this way to delight your ears and so they
spread abroad uncontrolled expressions. They are people who have suffered no
wrong, but have been exposed by me for their own profit, one because he
oppressed the blind and the poor, a second because he drew a sword on his
mother, a third because he stole someone else's money in collusion with a
maidservant and since then has lived with such a reputation as one would hardly
wish for one's worst enemy. For the rest I do not intend to spend more words on
this subject in order not to vaunt my own mediocrity above my teacher and master
or above the fathers. For however one may try to live, it is impossible to
escape the malice of evil people, whose mouths are full of cursing and
bitterness and who will have to defend themselves before the judge of all.
But I turn to a subject more fitting to myself
and remind you as a brother in Christ always to be very careful about what you
say to the people in matters of teaching and of your thought on the faith. You
should bear in mind that to scandalise even one of these little ones that
believe in Christ lays you open to unendurable wrath. If the number of those who
are distressed is very large, then surely we should use every skill and care to
remove scandals and to expound the healthy word of faith to those who seek the
truth. The most effective way to achieve this end will be zealously to occupy
ourselves with the words of the holy fathers, to esteem their words, to
examine our words to see if we are holding to their faith as it is written, to
conform our thoughts to their correct and irreproachable teaching.
The holy and great synod, therefore, stated
that
·
1. the only begotten Son, begotten of God the Father according to
nature, true God from true God, the light from the light, the one through whom
the Father made all things, came down, became incarnate, became man,
· 2. suffered, rose on the third day and ascended to heaven.
· 1. We too ought to follow these words and these teachings and consider what is meant by saying that the Word from God took flesh and became man. For we do not say that the nature of the Word was changed and became flesh, nor that he was turned into a whole man made of body and soul. Rather do we claim that the Word in an unspeakable, inconceivable manner united to himself hypostatically flesh enlivened by a rational soul, and so became man and was called son of man, not by God's will alone or good pleasure, nor by the assumption of a person alone. Rather did two different natures come together to form a unity, and from both arose one Christ, one Son. It was not as though the distinctness of the natures was destroyed by the union, but divinity and humanity together made perfect for us one Lord and one Christ, together marvellously and mysteriously combining to form a unity. So he who existed and was begotten of the Father before all ages is also said to have been begotten according to the flesh of a woman, without the divine nature either beginning to exist in the holy virgin, or needing of itself a second begetting after that from his Father. (For it is absurd and stupid to speak of the one who existed before every age and is coeternal with the Father, needing a second beginning so as to exist.) The Word is said to have been begotten according to the flesh, because for us and for our salvation he united what was human to himself hypostatically and came forth from a woman. For he was not first begotten of the holy virgin, a man like us, and then the Word descended upon him; but from the very womb of his mother he was so united and then underwent begetting according to the flesh, making his own the begetting of his own flesh.
· 2. In a similar way we say that he suffered and rose again, not that the Word of God suffered blows or piercing with nails or any other wounds in his own nature (for the divine, being without a body, is incapable of suffering), but because the body which became his own suffered these things, he is said to have suffered them for us. For he was without suffering, while his body suffered. Something similar is true of his dying. For by nature the Word of God is of itself immortal and incorruptible and life and life-giving, but since on the other hand his own body by God's grace, as the apostle says, tasted death for all, the Word is said to have suffered death for us, not as if he himself had experienced death as far as his own nature was concerned (it would be sheer lunacy to say or to think that), but because, as I have just said, his flesh tasted death. So too, when his flesh was raised to life, we refer to this again as his resurrection, not as though he had fallen into corruption--God forbid--but because his body had been raised again.
So we shall confess one Christ and one Lord. We do not adore the man along with the Word, so as to avoid any appearance of division by using the word "with". But we adore him as one and the same, because the body is not other than the Word, and takes its seat with him beside the Father, again not as though there were two sons seated together but only one, united with his own flesh. If, however, we reject the hypostatic union as being either impossible or too unlovely for the Word, we fall into the fallacy of speaking of two sons. We shall have to distinguish and speak both of the man as honoured with the title of son, and of the Word of God as by nature possessing the name and reality of sonship, each in his own way. We ought not, therefore, to split into two sons the one Lord Jesus Christ. Such a way of presenting a correct account of the faith will be quite unhelpful, even though some do speak of a union of persons. For scripture does not say that the Word united the person of a man to himself, but that he became flesh. The Word's becoming flesh means nothing else than that he partook of flesh and blood like us; he made our body his own, and came forth a man from woman without casting aside his deity, or his generation from God the Father, but rather in his assumption of flesh remaining what he was.
This is the account of the true faith
everywhere professed. So shall we find
that the holy fathers believed. So have they dared to call the holy virgin, mother
of God, not as though the nature of the Word or his godhead received the
origin of their being from the holy virgin, but because there was born from her
his holy body rationally ensouled, with which the Word was hypostatically united
and is said to have been begotten in the flesh. These things I write out of love
in Christ exhorting you as a brother and calling upon you before Christ and the
elect angels, to hold and teach these things with us, in order to preserve the
peace of the churches and that the priests of God may remain in an unbroken bond
of concord and love.
[condemned by the council of Ephesus]
Nestorius sends greeting in the Lord to the
most religious and reverend fellow-minister Cyril. I pass over the insults
against us contained in your extraordinary letter. They will, I think, be cured
by my patience and by the answer which events will offer in the course of time.
On one matter, however, I cannot be silent, as silence would in that case be
very dangerous. On that point, therefore avoiding longwindedness as far as I
can, I shall attempt a brief discussion and try to be as free as possible from
repelling obscurity and undigestible prolixity. I shall begin from the wise
utterances of your reverence, setting them down word for word. What then are the
words in which your remarkable teaching finds expression ?
"The holy and great synod states that the
only begotten Son, begotten of God the Father according to nature, true God from
true God, the light from the light, the one through whom the Father made all
things, came down, became incarnate, became man, suffered, rose."
These are the words of your reverence and you
may recognise them. Now listen to what we say, which takes the form of a
brotherly exhortation to piety of the type of which the great apostle Paul gave
an example in addressing his beloved Timothy: "Attend to the public reading
of scripture, to preaching, to teaching. For by so doing you will save both
yourself and your hearers". Tell me, what does "attend" mean? By
reading in a superficial way the tradition of those holy men (you were guilty of
a pardonable ignorance), you concluded that they said that the Word who is
coeternal with the Father was passible. Please look more closely at their
language and you will find out that that divine choir of fathers never said that
the consubstantial godhead was capable of suffering, or that the whole being
that was coeternal with the Father was recently born, or that it rose again,
seeing that it had itself been the cause of resurrection of the destroyed
temple. If you apply my words as fraternal medicine, I shall set the words of
the holy fathers before you and shall free them from the slander against them
and through them against the holy scriptures.
"I believe", they say, "also in
our Lord Jesus Christ, his only begotten Son". See how they first lay as
foundations "Lord" and "Jesus" and "Christ" and
"only begotten" and "Son", the names which belong jointly to
the divinity and humanity. Then they build on that foundation the tradition of
the incarnation and resurrection and passion. In this way, by prefixing the
names which are common to each nature, they intend to avoid separating
expressions applicable to sonship and lordship and at the same time escape the
danger of destroying the distinctive character of the natures by absorbing them
into the one title of "Son". In this Paul was their teacher who, when
he remembers the divine becoming man and then wishes to introduce the suffering,
first mentions "Christ", which, as I have just said, is the common
name of both natures and then adds an expression which is appropriate to both of
the natures. For what does he say ? "Have this mind among yourselves, which
is yours in Christ Jesus who though he was in the form of God, did not count
equality with God a thing to be grasped", and so on until, "he became
obedient unto death, even death on a cross". For when he was about to
mention the death, to prevent anyone supposing that God the Word suffered, he
says "Christ", which is a title that expresses in one person both the
impassible and the passible natures, in order that Christ might be called
without impropriety both impassible and passible impassible in godhead, passible
in the nature of his body.
I could say much on this subject and first of
all that those holy fathers, when they discuss the economy, speak not of the
generation but of the Son becoming man. But I recall the promise of brevity that
I made at the beginning and that both restrains my discourse and moves me on to
the second subject of your reverence. In that I applaud your division of natures
into manhood and godhead and their conjunction in one person. I also applaud
your statement that God the Word needed no second generation from a woman, and
your confession that the godhead is incapable of suffering. Such statements are
truly orthodox and equally opposed to the evil opinions of all heretics about
the Lord's natures. If the remainder was an attempt to introduce some hidden and
incomprehensible wisdom to the ears of the readers, it is for your sharpness to
decide. In my view these subsequent views seemed to subvert what came first.
They suggested that he who had at the beginning been proclaimed as impassible
and incapable of a second generation had somehow become capable of suffering and
freshly created, as though what belonged to God the Word by nature had been
destroyed by his conjunction with his temple or as though people considered it
not enough that the sinless temple, which is inseparable from the divine nature,
should have endured birth and death for sinners, or finally as though the Lord's
voice was not deserving of credence when it cried out to the Jews: "Destroy
this temple and in three days I will raise it up.'' He did not say,
"Destroy my godhead and in three days it will be raised up."
Again I should like to expand on this but am
restrained by the memory of my promise. I must speak therefore but with brevity.
Holy scripture, wherever it recalls the Lord's economy, speaks of the birth and
suffering not of the godhead but of the humanity of Christ, so that the holy
virgin is more accurately termed mother of Christ than mother of God. Hear
these words that the gospels proclaim: "The book 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. Listen to another witness if you will: "Jacob begat
Joseph, the husband of Mary, of whom was born Jesus, who is called the Christ.
" Consider a further piece of evidence: "Now the birth of Jesus Christ
took place in this way. When his mother Mary had been betrothed to Joseph, she
was found to be with child of the holy Spirit." But who would ever consider
that the godhead of the only begotten was a creature of the Spirit? Why do we
need to mention: "the mother of Jesus was there"? And again what of:
"with Mary the mother of Jesus"; or "that which is conceived in
her is of the holy Spirit"; and "Take the child and his mother and
flee to Egypt"; and "concerning his Son, who was born of the seed of
David according to the flesh"? Again, scripture says when speaking of his
passion: "God sending his own Son in the likeness of sinful flesh and for
sin, he 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".
Ten thousand other expressions witness to the
human race that they should not think that it was the godhead of the Son that
was recently killed but the flesh which was joined to the nature of the godhead.
(Hence also Christ calls himself the lord and son of David: " 'What do you
think of the Christ ? Whose son is he ?' They said to him, 'The son of David.'
Jesus answered and said to them, 'How is it then that David inspired by the
Spirit, calls him Lord, saying, "The Lord said to my Lord, sit at my right
hand"?'". He said this as being indeed son of David according to the
flesh, but his Lord according to his godhead.) The body therefore is the temple
of the deity of the Son, a temple which is united to it in a high and divine
conjunction, so that the divine nature accepts what belongs to the body as its
own. Such a confession is noble and worthy of the gospel traditions. But to use
the expression "accept as its own" as a way of diminishing the
properties of the conjoined flesh, birth, suffering and entombment, is a mark of
those whose minds are led astray, my brother, by Greek thinking or are sick with
the lunacy of Apollinarius and Arius or the other heresies or rather something
more serious than these.
For it is necessary for such as are attracted
by the name "propriety" to make God the Word share, because of this
same propriety, in being fed on milk, in gradual growth, in terror at the time
of his passion and in need of angelical assistance. I make no mention of
circumcision and sacrifice and sweat and hunger, which all belong to the flesh
and are adorable as having taken place for our sake. But it would be false to
apply such ideas to the deity and would involve us in just accusation because of
our calumny.
These are the traditions of the holy
fathers. These are the precepts of the holy scriptures. In this way
does someone write in a godly way about the divine mercy and power, "Practise
these duties, devote yourself to them, so that all may see your progress''. This
is what Paul says to all. The care you take in labouring for those who have been
scandalised is well taken and we are grateful to you both for the thought you
devote to things divine and for the concern you have even for those who live
here. But you should realise that you have been misled either by some here who
have been deposed by the holy synod for Manichaeism or by clergy of your
own persuasion. In fact the church daily progresses here and through the grace
of Christ there is such an increase among the people that those who behold it
cry out with the words of the prophet, "The earth will be filled with the
knowledge of the Lord as the water covers the sea". As for our sovereigns,
they are in great joy as the light of doctrine is spread abroad and, to be
brief, because of the state of all the heresies that fight against God and of
the orthodoxy of the church, one might find that verse fulfilled "The house
of Saul grew weaker and weaker and the house of David grew stronger and
stronger".
This is our advice from a brother to a
brother. "If anyone is disposed to be contentious", Paul will cry out
through us to such a one, "we recognize no other practice, neither do the
churches of God". I and those with me greet all the brotherhood with you in
Christ. May you remain strong and continue praying for us, most honoured and
reverent lord.
[Read at the council of Ephesus and included
in the proceedings . We omit the preface of the letter]
We believe in one God . . .[Nicene Creed]
Following in all points the confessions of the
holy fathers, which they made with the holy Spirit speaking in them, and
following the direction of their opinions and going as it were in the royal way,
we say that the only-begotten Word of God, who was begotten from the very
essence of the Father, true God from true God, the light from the light and the
one through whom all things in heaven and earth were made, for our salvation
came down and emptying himself he became incarnate and was made man. This
means that
·
he took flesh from the holy virgin and made it his own, undergoing a
birth like ours from her womb and coming forth a man from a woman.
· He did not cast aside what he was, but although he assumed flesh and blood, he remained what he was, God in nature and truth.
· We do not say that his flesh was turned into the nature of the godhead or that the unspeakable Word of God was changed into the nature of the flesh. For he (the Word) is unalterable and absolutely unchangeable and remains always the same as the scriptures say. For although visible as a child and in swaddling cloths, even while he was in the bosom of the virgin that bore him, as God he filled the whole of creation and was fellow ruler with him who begot him. For the divine is without quantity and dimension and cannot be subject to circumscription.
We confess the Word to have been made one with the flesh hypostatically, and we adore one Son and Lord, Jesus Christ. We do not divide him into parts and separate man and God in him, as though the two natures were mutually united only through a unity of dignity and authority; that would be an empty expression and nothing more. Nor do we give the name Christ in one sense to the Word of God and in another to him who was born of woman, but we know only one Christ, the Word from God the Father with his own flesh. As man he was anointed with us, even though he himself gives the Spirit to those who are worthy to receive it and not in measure, as the blessed evangelist John says.
But we do not say that the Word of God dwelt as in an ordinary man born of the holy virgin, in order that Christ may not be thought of as a God-bearing man. For even though "the Word dwelt among us", and it is also said that in Christ dwelt "all the fullness of the godhead bodily", we understand that, having become flesh, the manner of his indwelling is not defined in the same way as he is said to dwell among the saints, he was united by nature and not turned into flesh and he made his indwelling in such a way as we may say that the soul of man does in his own body.
There is therefore one Christ and Son and Lord, but not with the sort of conjunction that a man might have with God as unity of dignity or authority. Equality of honour by itself is unable to unite natures. For Peter and John were equal in honour to each other, being both of them apostles and holy disciples, but they were two, not one. Neither do we understand the manner of conjunction to be one of juxtaposition for this is not enough for natural union. Nor yet is it a question of relative participation, as we ourselves, being united to the Lord, are as it is written in the words of scripture "one spirit with him". Rather do we deprecate the term "conjunction" as being inadequate to express the idea of union.
Nor do we call the Word from God the Father, the God or Lord of Christ. To speak in that way would appear to split into two the one Christ and Son and Lord and we might in this way fall under the charge of blasphemy, making him the God and Lord of himself. For, as we have already said, the Word of God was united hypostatically with the flesh and is God of all and Lord of the universe, but is neither his own slave or master. For it is foolish or rather impious to think or to speak in this way. It is true that he called the Father "God" even though he was himself God by nature and of his being, we are not ignorant of the fact that at the same time as he was God he also became man, and so was subject to God according to the law that is suitable to the nature of manhood. But how should he become God or Lord of himself? Consequently as man and as far as it was fitting for him within the limits of his self-emptying it is said that he was subject to God like ourselves. So he came to be under the law while at the same time himself speaking the law and being a lawgiver like God.
When speaking of Christ we avoid the
expression: "I worship him who is carried because of the one who carries
him; because of him who is unseen, I worship the one who is seen." It is
shocking to say in this connexion: "The assumed shares the name of God with
him who assumes." To speak in this way once again divides into two Christs
and puts the man separately by himself and God likewise by himself. This saying
denies openly the union, according to which one is not worshipped alongside the
other, nor do both share in the title "God", but Jesus Christ is
considered as one, the only begotten Son, honoured with one worship, together
with his own flesh.
We also confess that the only begotten Son
born of God the Father, although according to his own nature he was not subject
to suffering, suffered in the flesh for us according to the scriptures, and was
in his crucified body, and without himself suffering made his own the
sufferings of his own flesh, for "by the grace of God he tasted death
for all". For that purpose he gave his own body to death though he was by
nature life and the resurrection, in order that, having trodden down death by
his own unspeakable power, he might first in his own flesh become the firstborn
from the dead and "the first fruits of them that sleep". And that he
might make a way for human nature to return to incorruption by the grace of God,
as we have just said, "he tasted death for all" and on the third day
he returned to life, having robbed the underworld. Accordingly, even though it
is said that "through man came the resurrection of the dead", yet we
understand that man to have been the Word which came from God, through whom the
power of death was overcome. At the right time he will come as one Son and Lord
in the glory of the Father, to judge the world in justice, 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, and professing his return to life from the dead and his ascension into
heaven, we offer the unbloody worship [sacrificii servitutem] in the
churches and so proceed to the mystical thanksgivings and are sanctified having
partaken of the holy flesh [corpus] and precious blood of Christ, the
saviour of us all. This we receive not as ordinary flesh, heaven forbid, nor as
that of a man who has been made holy and joined to the Word by union of honour,
or who had a divine indwelling, but as truly the life-giving and real flesh
of the Word [ut vere vivificatricem et ipsius Verbi propriam factam.].
For being life by nature as God, when he became one with his own flesh, he made
it also to be life-giving, as also he said to us: "Amen I say to you,
unless you eat the flesh of the Son of man and drink his blood" . For we
must not think that it is the flesh of a man like us (for how can the flesh of
man be life-giving by its own nature?), but as being made the true flesh [vere
proprium eius factam] of the one who for our sake became the son of man and was
called so.
For we do not divide up the words of our
Saviour in the gospels among two hypostases or persons. For the one and
only Christ is not dual, even though he be considered to be from two distinct
realities, brought together into an unbreakable union. In the same sort of way a
human being, though he be composed of soul and body, is considered to be not
dual, but rather one out of two. Therefore, in thinking rightly, we refer both
the human and divine expressions to the same person. For when he speaks about
himself in a divine manner as "he that sees me sees the Father", and
"I and the Father are one", we think of his divine and unspeakable
nature, according to which he is one with his own Father through identity of
nature and is the "image and impress and brightness of his glory". But
when, not dishonouring the measure of his humanity, he says to the Jews:
"But now you seek to kill me, a man who has spoken the truth to you",
again no less than before, we recognise that he who, because of his equality and
likeness to God the Father is God the Word, is also within the limits of his
humanity. For if it is necessary to believe that being God by nature he became
flesh, that is man ensouled with a rational soul, whatever reason should anyone
have for being ashamed at the expressions uttered by him should they happen to
be suitable to him as man ? For if he should reject words suitable to him as
man, who was it that forced him to become a man like us? Why should he who
submitted himself to voluntary self-emptying for our sake, reject expressions
that are suitable for such self-emptying? All the expressions, therefore, that
occur in the gospels are to be referred to one person, the one enfleshed
hypostasis of the Word. For there is one Lord Jesus Christ, according to the
scriptures.
Even though he is called "the apostle and
high priest of our confession", as offering to the God and Father the
confession of faith we make to him and through him to the God and Father and
also to the holy Spirit, again we say that he is the natural and only-begotten
Son of God and we shall not assign to another man apart from him the name and
reality of priesthood. For he became the "mediator between God and
humanity" and the establisher of peace between them, offering himself for
an odour of sweetness to the God and Father. Therefore also he said:
"Sacrifice and offering you would not, but a body you have prepared for me;
[in burnt offerings and sacrifice for sin you have no pleasure]. Then I said,
'Behold I come to do your will, O God', as it is written of me in the volume of
the book". For our sake and not for his own he brought forward his own body
in the odour of sweetness. Indeed, of what offering or sacrifice for himself
would he have been in need, being as God superior to all manner of sin? For
though "all have sinned and fall short of the glory of God", and so we
are prone to disorder and human nature has fallen into the weakness of sin, he
is not so and consequently we are behind him in glory. How then can there be any
further doubt that the true lamb was sacrificed for us and on our behalf? The
suggestion that he offered himself for himself as well as for us is impossible
to separate from the charge of impiety. For he never committed a fault at
all, nor did he sin in any way. What sort of offering would he need then since
there was no sin for which offering might rightly be made?
When he says of the Spirit, "he will
glorify me", the correct understanding of this is not to say that
the one Christ and Son was in need of glory from another and that he took glory
from the holy Spirit, for his Spirit is not better than he nor above him. But
because he used his own Spirit to display his godhead through his mighty works,
he says that he has been glorified by him, just as if any one of us should
perhaps say for example of his inherent strength or his knowledge of anything
that they glorify him. For even though the Spirit exists in his own
hypostasis and is thought of on his own, as being Spirit and not as Son,
even so he is not alien to the Son. He has been called "the Spirit of
truth", and Christ is the truth, and the Spirit was poured forth by the
Son, as indeed the Son was poured forth from the God and Father. Accordingly the
Spirit worked many strange things through the hand of the holy apostles and so
glorified him after the ascension of our lord Jesus Christ into heaven. For it
was believed that he is God by nature and works through his own Spirit. For this
reason also he said: "He (the Spirit) will take what is mine and declare it
to you". But we do not say that the Spirit is wise and powerful through
some sharing with another, for he is all perfect and in need of no good thing.
Since he is the Spirit of the power and wisdom of the Father, that is the Son,
he is himself, evidently, wisdom and power.
Therefore, because the holy virgin bore in the
flesh God who was united hypostatically with the flesh, for that reason
we call her mother of God, not as though the nature of the Word had the
beginning of its existence from the flesh (for "the Word was in the
beginning and the Word was God and the Word was with God", and he made the
ages and is coeternal with the Father and craftsman of all things), but because,
as we have said, he united to himself hypostatically the human and underwent a
birth according to the flesh from her womb. This was not as though he needed
necessarily or for his own nature a birth in time and in the last times of this
age, but in order that he might bless the beginning of our existence, in
order that seeing that it was a woman that had given birth to him united to the
flesh, the curse against the whole race should thereafter cease which was
consigning all our earthy bodies to death, and in order that the removal through
him of the curse, "In sorrow thou shalt bring forth children", should
demonstrate the truth of the words of the prophet: "Strong death swallowed
them Up", and again, "God has wiped every tear away from all
face". It is for this cause that we say that in his economy he
blessed marriage and, when invited, went down to Cana in Galilee with his holy
apostles.
We have been taught to hold these things by
· the holy apostles and evangelists and by
· all the divinely inspired scriptures and by the true confession of
· the blessed fathers.
To all these your reverence ought to agree and
subscribe without any deceit. What is required for your reverence to anathematise
we subjoin to this epistle.
1. If anyone does not confess that Emmanuel is
God in truth, and therefore that the holy virgin is the mother of God (for she
bore in a fleshly way the Word of God become flesh, let him be anathema.
2. If anyone does not confess that the Word
from God the Father has been united by hypostasis with the flesh and is one
Christ with his own flesh, and is therefore God and man together, let him be anathema.
3. If anyone divides in the one Christ the
hypostases after the union, joining them only by a conjunction of dignity or
authority or power, and not rather by a coming together in a union by nature,
let him be anathema.
4. If anyone distributes between the two
persons or hypostases the expressions used either in the gospels or in the
apostolic writings, whether they are used by the holy writers of Christ or by
him about himself, and ascribes some to him as to a man, thought of separately
from the Word from God, and others, as befitting God, to him as to the Word from
God the Father, let him be anathema.
5. If anyone dares to say that Christ was a
God-bearing man and not rather God in truth, being by nature one Son, even as
"the Word became flesh", and is made partaker of blood and flesh
precisely like us, let him be anathema.
6. If anyone says that the Word from God the
Father was the God or master of Christ, and does not rather confess the same
both God and man, the Word having become flesh, according to the scriptures, let
him be anathema.
7. If anyone says that as man Jesus was
activated by the Word of God and was clothed with the glory of the
Only-begotten, as a being separate from him, let him be anathema.
8. If anyone dares to say that the man who was
assumed ought to be worshipped and glorified together with the divine Word and
be called God along with him, while being separate from him, (for the addition
of "with" must always compel us to think in this way), and will not
rather worship Emmanuel with one veneration and send up to him one doxology,
even as "the Word became flesh", let him be anathema.
9. If anyone says that the one Lord Jesus
Christ was glorified by the Spirit, as making use of an alien power that worked
through him and as having received from him the power to master unclean spirits
and to work divine wonders among people, and does not rather say that it was his
own proper Spirit through whom he worked the divine wonders, let him be anathema.
10. The divine scripture says Christ became
"the high priest and apostle of our confession"; he offered himself to
God the Father in an odour of sweetness for our sake. If anyone, therefore, 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 who was separate
from him, in particular a man from a woman, or if anyone says that he offered
the sacrifice also for himself and not rather for us alone (for he who knew no
sin needed no offering), let him be anathema.
11. If anyone does not confess that the flesh
of the Lord is life-giving and belongs to the Word from God the Father, but
maintains that it belongs to another besides him, united with him in dignity or
as enjoying a mere divine indwelling, and is not rather life-giving, as we said,
since it became the flesh belonging to the Word who has power to bring all
things to life, let him be anathema.
12. If anyone does not confess that the Word
of God suffered in the flesh and was crucified in the flesh and tasted death in
the flesh and became the first born of the dead, although as God he is life and
life-giving, let him be anathema.