Letters 51–110 (The Fathers of the Church, Volume 77)

Letters 51–110 (The Fathers of the Church, Volume 77)

Translated by JOHN I. McENERNEY
Copyright Date: 1987
Pages: 218
https://www.jstor.org/stable/j.ctt32b2nx
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  • Book Info
    Letters 51–110 (The Fathers of the Church, Volume 77)
    Book Description:

    No description available

    eISBN: 978-0-8132-1177-0
    Subjects: Religion

Table of Contents

  1. Front Matter
    (pp. i-iv)
  2. Table of Contents
    (pp. v-viii)
  3. ABBREVIATIONS
    (pp. ix-x)
  4. SELECT BIBLIOGRAPHY
    (pp. xi-xiv)
  5. Letters
    • 51 Sixtus, Bishop of Rome, to Cyril
      (pp. 3-6)

      The letter of St. Sixtus, the Bishop [of Rome], to Cyril, the Bishop of Alexandria, after peace was made between Cyril and John.¹

      With great joy we² have been filled with eagerness since “the Orient from on high has visited us,”³ as we have read. For behold, when we were anxious because we wish no one to perish, your holiness by your letters has indicated that the body of the church has been restored.⁴ Since the structure in her members is being restored, we see that no one is wandering outside, because one faith testifies that all have been placed...

    • 52 Sixtus, Bishop of Rome, to John of Antioch
      (pp. 7-10)

      Sixtus, to John, the Bishop of Antioch.¹

      If your charity would deign to consider the glory of the body of the church and its integrity, assuredly it would not need someone to explain our joy. For events themselves most plainly relate that our sorrow was suddenly changed into joy by the message of our holy brother Cyril. It delights us that we have escaped from this great anxiety since your holiness proved to be the acme of our faith for the culprit.

      (2) Now truly he² knows that he is an exile,³ now he knows that he has been cast...

    • 53 To Sixtus, Bishop of Rome (Fragments)
      (pp. 11-11)

      Cyril, to Sixtus,² the Bishop of Rome.

      For i never am accused of having thought anything different from the truth in my opinions, nor have I ever said that the divine nature of the Word was subject to suffering.

      [And, after other passages;]

      (2) I know that the nature of God is impassible, unchangeable, and immutable, even though by the nature of his humanity Christ is one in both natures and from both natures....

    • 54 To Eusebius, a priest at Antioch
      (pp. 12-14)

      A letter of Cyril, to Eusebius, a priest.¹

      I read the letter from your reverence and having found that your letter was a distressed one, as if the peace of the churches had not been composed according to reason, I judged that your goodness was disturbed out of love but did not seem to understand clearly what was decided. For some persons are carrying around, as I learn, letters as if written to me from the most pious and God-fearing bishop, John, but it is likely either that they have been forged or that they contain additions according to the...

    • 55 To Anastasius, Alexander, Martinian, John, Paregorius, the priest; Maximus the deacon and other orthodox fathers of monks
      (pp. 15-36)

      A letter of the same on the holy creed. To the beloved and most desired Anastasius, Alexander, Martinian, John, Paregorius, the priest, Maximus the deacon, and the other orthodox fathers of monks, and to those living the solitary life with you secure in the faith of God, Cyril sends greetings in the Lord.¹

      I can praise in no small measure now the zeal for learning and love of toil of your charity and I consider that it is worthy of all esteem. Who would not greatly rejoice in the desire for godly instruction and the love of sharing the truth...

    • 56 To Gennadius, priest and archimandrite
      (pp. 37-38)

      A letter of Cyril, to Gennadius, a priest and archimandrite.¹

      The strength of your reverence² with regard to piety I have known, not just now but I knew it from long ago and I praise it strongly, since your reverence desires to live with such precision. But the dispositions of affairs sometimes force³ some to be swept a little bit out of reach of what ought to be, in order that they may gain some greater result. For just as they who sail the sea, when a storm is at hand and the ship is in danger, because they are...

    • 57 To Maximus, a deacon at Antioch
      (pp. 39-40)

      A letter of Cyril, to Maximus, deacon of Antioch.¹

      I learned from the beloved monk Paul² that your reverence up to this day refuses communion with the most pious John³ because there are some in the Church of Antioch who either still think as Nestorius did, or have thought so and perhaps desisted. Accordingly let your clemency estimate whether those who are said to be reconciled are nakedly and shamelessly holding the doctrines of Nestorius and telling them to others, or have had their consciences seared once and are now reconciled after having regretted that by which they were held...

    • 58 To the same
      (pp. 41-42)

      To the same.¹

      Letters from your reverence² were delivered again by the beloved monk, Paul, and I was delighted reading them and I observed that your zeal is even now unwearied, which you always had for the true faith, which you also now have and will have in the future, for it is written, “Let him who has begun a good work in you bring it to perfection.”³ When the most pious presbyter Presentinus reached me and explained some things, I wrote what was proper to the most pious and God-fearing bishop, John, and to the archimandrites whom he wished....

    • 59 To Aristolaus, the tribune
      (pp. 43-44)

      My lord, the most religious bishop, Beronicianus² wrote to me that the pious decree of the emperors, the friends of God, has been given to your excellency,³ by which decree it is commanded that all the most holy bishops of the East anathematize the impious Nestorius, this is to name the Simonian or Nestorian heresy, I think, and nothing else. The decree signified that all these bishops should be prepared to free their convictions or opinions from such a suspicion because in every way they are free from those blasphemies. Since I desire to strengthen the peace which was granted...

    • 60 To the same
      (pp. 45-47)

      All, not only the zealous bishops who are in the great city of Alexandria, but also the most holy bishops throughout all Egypt, have learned of the force of the holy decrees which recently were sent to your excellency.² We have offered most intense prayers to God for his gifts, for the victory and endurance of the friends of Christ and of our most religious emperors and may it come about that they be powerful against their enemies and strong against every force resisting them so that we may exist in peace and happiness. This is worthy of the zeal...

    • 61 To John of Antioch
      (pp. 48-49)

      To desire peace is a supreme and excellent good. And I² say that those who wish to hold opinions pleasing to Christ should abide in this zeal without ceasing and with bravery. However, it is not proper for this reason to despise the virtue of goodness in Christ. But it is most injurious to be overawed and another thing to love peace indeed and the benefits that flow from it. But it is most injurious to bring forth, not those things whereby peace is strengthened and becomes undisturbable, but rather those things which destroy and overturn it and do not...

    • 62 To the same
      (pp. 50-50)

      Cyril, to John of Antioch.¹

      I just now most gladly received the letter full of great rejoicing sent by your excellency. For what is good, what is pleasant, unless brothers dwell in harmony,² through unanimity and the same good will in Christ, joined in charity to one another, with the scandals taken from their midst which were introduced, I do not know how, which by the grace of the Savior were extinguished through your holiness once, and moreover will be extinguished in the remaining instances. And this is, I think, what was said by God through the voice of the...

    • 63 To the same
      (pp. 51-51)

      Cyril, to John of Antioch against Theodoret.¹

      I presumed that the most pious Theodoret along with the other God-fearing bishops had wiped from his hands the stain of the innovations of Nestorius. For I was of the opinion that, once he had written and embraced the peace, and accepted in reply my letter addressed to him, he himself had put out of the way by agreement whatever seemed to stand as an obstacle. But as the most pious priest, Daniel, imparts to me, he exerted himself this far without changing the opinions he held in the beginning, but he holds...

    • 64 To Maximus, John and Thalassius, priests and archimandrites
      (pp. 52-53)

      Cyril, to Maximus, John and Thalassius, priests and archimandrites.¹

      Indeed the zeal of your piety is remarkable and your fervor is full of all praise, for you are zealous “being fervent in the zeal of God”² as it is written, in order that Nestorius might not even now say that he is honored by those who think as he does; “I looked for sympathy, but there was none; for comforters, and I found none.”³ And those who resist the dogmas of religion or the worship of God, “kick against the goad”⁴ and injure their own souls by offending against Christ...

    • 65 To Mosaeus of Aradus and Antaradus
      (pp. 54-54)

      Cyril, to Mosaeus, Bishop of Antaradus.¹

      Indeed i have never ceased to write to your reverence and to accept letters directed to me by you. But the issues which have been raised in these matters have become the reason for silence for you and me, and may God grant that this may completely cease and be removed from between us. Some desire difficulties which erect a hedge of separation between us, so that our affection for each other may not be strong enough to unite us. For those who are with the most pious archimandrite, Maximus, have disturbed me very...

    • 66 John of Antioch, to Cyril
      (pp. 55-60)

      To the God-loving and most holy bishop Cyril. John of Antioch and the God-loving bishops from every province in the East meeting by the grace of God in the Christ-loving city of Antioch because of a letter of the most holy bishop, lord Proclus, send greetings.¹

      Proclus² wrote that we are neglecting what he said to the Armenians....³ Because of the festivity of the holy and gloriously victorious martyrs, the Maccabees, we unanimously salute our beloved fellow bishop and a bishop⁴ sharing your dignity, most God-loving person. In a time of mutual suffering we assume also a common bond in...

    • 67 To John of Antioch and his synod
      (pp. 61-64)

      Cyril, to John of Antioch and the synod assembled there.¹

      The dragon, the deserter, truly the most difficult beast fighting against God, has not rested nor has he desisted ever from the peevishness which is in him, but being in labor with the incessant hatred which is in him for the holy churches, he has dared to raise up against the dogmas of the truth, somehow, the impotent tongues of unholy and profane men who “have their consciences branded.”² But he is conquered everywhere and he has been defeated, since Christ, the Savior of us all, reveals that the perversity...

    • 68 To Acacius of Melitene
      (pp. 65-65)

      Of the same, to Acacius of Melitene, Theodotus [of Ancyra and Firmus of Caesarea.]¹

      It was not fitting that it escape the notice of your holiness and, perhaps, you may have already also learned, that all the holy bishops of the East carne to Antioch, since my lord, the most holy bishop Proclus, directed a volume to them full of good thoughts and true teachings. Indeed, it was a great and long discussion concerning the dispensation of our Lord Jesus Christ. To it were appended some Capitula² excerpted from the books of Theodore, which had a meaning suited to the...

    • 69 To the same
      (pp. 66-67)

      Of the same Cyril, to Acacius of Melitene.¹

      The most pious and most God-loving deacon and archimandrite, Maximus, came to me. I gazed upon him, the sort of man as one would likely wait for a long time to meet. I marveled at his zeal and rectitude, and the urge he has toward piety in Christ. He was so distressed and had a mind so full of anxieties that he was gladly willing to endure any toil for the sake of tearing out by the roots the evil teaching of Nestorius from the districts of the East. He read to...

    • 70 To Lampon, a priest of Alexandria
      (pp. 68-69)

      Cyril, to the clerics and to Lampon, the priest.¹

      When i was staying in [the city] of Aelia² a certain one of the noble men serving as a soldier in the palace brought to me a large letter of many lines, sealed, saying that he received it from the orthodox in Antioch. The signatures on it were of many clerics, monks and lay persons. They accused the bishops of the East that, although they kept silent about the name of Nestorius, of course, and were pretending to abhor him, they were leaping over to the books of Theodore concerning the...

    • 71 To the Emperor Theodosius
      (pp. 70-71)

      Cyril, to the Emperor Theodosius.¹

      It is blameless before God the Father who is in heaven for me to look forward from earth to everlasting life when I say, “Now this alone is everlasting life, that they may know you, the only true God, and him whom you sent, Jesus Christ.”² But I do not know how some indeed pretend in this regard to walk uprightly, while they are limping and, by deserting the way of truth, turn to another one which leads to extermination and perdition. They cling to the forbidden writing of certain men and, to state the...

    • 72 To Proclus of Constantinople
      (pp. 72-74)

      Of Cyril, to Proclus, the Bishop of Constantinople, concerning Theodore of Mopsuestia, asking Proclus that he should not permit him to be anathematized since this would be a cause of a disturbance.¹

      With difficulty, at times, and with many labors of your holiness and the holy synod which assembled at Ephesus, the churches of God everywhere rejected the vain babblings of Nestorius. But throughout the East some were exceedingly vexed at this, not only of the laity but also of those assigned to the sacred ministry. Just as the more chronic of illnesses are somehow more difficult regarding medication, or...

    • 73 Rabbula of Edessa, to Cyril
      (pp. 75-76)

      Beginning of a letter of Rabbula of blessed memory, written to Saint Cyril, against the impious Theodore.¹

      Now some indeed in every way reject unity according to subsistence. A hidden disease has become chronic for the East, preying undetected like an incurable wound on the body of the church and though, unnoticed by many, it is secretly honored by supposedly learned men priding [themselves] on their erudition.

      (2) A certain bishop, Theodore,² of the province of Cilicia, an excellent speaker and powerful persuader, regularly said some things in the pulpit of the church to please the people but fraudulently put...

    • 74 To Rabbula of Edessa
      (pp. 77-80)

      To our holy lord, brother and fellow-servant, bishop Rabbula, Cyril, the bishop, [sends] greetings in our Lord¹

      With invincible strength and unshakeable confidence blessed Paul equips our souls when he writes as follows, “Who will separate us from the love of Christ? Tribulation, or distress, or persecution, or hunger, or nakedness, or danger, or the sword?”² For nothing is intolerable to those who hold themselves resolved to fight the good fight of faith, to finish the course, to keep the faith, so as to reach the immortal crown.³ For just as those who understand how to steer a ship properly,...

    • 74 (Alternate Version)
      (pp. 81-82)

      Cyril, to Rabbula of Edessa.¹

      To a certain incomparable eagerness and to unshakeable confidence the very wise Paul arouses our souls writing as follows, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or hunger, or nakedness, or danger, or the sword?”² For nothing is intolerable to those who hold themselves resolved to fight the fight of faith, to finish the course, to keep the faith, so that they may deserve the crown of immortality.³

      (2) But just as being able to save a ship in a storm, not just to sail one in...

    • 75 Atticus of Constantinople, to Cyril
      (pp. 83-85)

      The letter of blessed Atticus, Bishop of Constantinople, to the most blessed Cyril, Archbishop of Alexandria, containing the request suggested, as if by the decision of the emperor, that the title of John was written in the diptychs.¹

      We have fallen into what we did not deliberately choose and we are forced to agree with what has happened to us, not according to our opinion, because we preferred what was advantageous to what was just, and were inclined in our reasonings toward the harmony of the people, and not because we were mutilating the canons of the Fathers, but because...

    • 76 To Atticus of Constantinople
      (pp. 86-91)

      [Letter] of holy Cyril, Bishop of Alexandria, to the most holy Atticus, Bishop of Constantinople concerning the same title of John, Bishop of Constantinople.¹

      Having read what was sent by your holiness² I learned that the title of John had been inscribed on the sacred tablets. But, having asked those who came from there, I learned that his title was placed, not in the lists of the laity, but in the lists of the bishops. Considering and thinking within myself whether those who have done this are following the decrees of the Fathers at Nicaea, and scarcely turning the eye...

    • 77 To Domnus, Bishop of Antioch
      (pp. 92-93)

      Cyril, to my lord, my beloved brother and fellow bishop, Domnus, greetings in the Lord. A copy of a synodical letter¹

      It is necessary for us² to grieve with our brothers, especially those of our fellow bishops who maintain that they have suffered in some way, and this at the hands of their own clerics who necessarily should bend their necks as to a father and be subject according to what seems best to God and is fully related in the canons of the church. How is such daring not one of the most disgraceful things?

      (2) The most pious...

    • 78 Canonical Letter: Cyril to Domnus
      (pp. 94-96)

      Cyril, to Domnus.¹

      Each of our affairs, when it proceeds rightly in canonical good order, begets in us no disturbance, and even releases us from obloquy on the part of some, or rather it gains good repute for us from those who think properly. Who would not accept an unbiased vote, that is to say, one which is cast by some. How will judging rightly and according to the law not be unblameworthy, but rather full of all praise?

      (2) I write these words now to your holiness because in the letters sent to me and to our most holy...

    • 79 To the bishops who are in Libya and Pentapolis
      (pp. 97-98)

      Cyril, to the bishops who are in Libya and Pentapolis.¹

      It is necessary to take thought about completing every useful and necessary thing for the edification of the people and for the good reputation of the churches, for it is written, “Make holy the sons of Israel.”² Accordingly, the fathers of the monasteries in the province of Thebes, pious men who have a not unadmired administration, coming to Alexandria, and being asked by me about the condition of the monasteries there, explained that many are scandalized because of this reason.

      (2) Some men, recently married, and almost having just come...

    • 80 To Optimus, the bishop
      (pp. 99-104)

      To Optimus, the bishop.¹

      ... and at all events seeing with pleasure your virtuous disciples both because of their stability beyond their years and on account of their innate reverence for you, from which it is possible to expect some great advantage for them.² When I saw them coming to me with your letter, affection for them doubled. When I read your letter and saw in it both the foresight of your care concerning the churches and also attention in the reading of the Holy Scriptures, I gave thanks to the Lord. I prayed for good things for those who...

    • 81 To the monks at Scitis
      (pp. 105-106)

      From a letter of the same, to the holy fathers at Scitis on account of those who object to the condemnation of the teachings of Origen.¹

      Some have dared to say that Origen was a teacher of the church. Is it fitting to put up with such people? If Origen is a teacher of the church, then the Arians, the Eunomians, and the pagans exult, some who blaspheme against the Son and the Spirit, and others who share their impiety and scoff at the resurrection of the dead. For it is clear from the statements that he who follows the...

    • 82 To Amphilochius, Bishop of Iconium
      (pp. 107-108)

      To my lord, beloved brother and fellow bishop, Amphilochius, Bishop of Iconium, Cyril sends greetings in the Lord.¹

      I know that your reverence, being very wise, will consider nothing better than charity and love toward brothers. Your reverence will consider a skillfully done action the best prudence in all things which are to be done. Therefore I write to your reverence the words of love, requesting also what you know how to do, so that it is plain that strong and very bitter words are not to be used with regard to those who desire to repent, and to desert...

    • 83 To Calosyrius, Bishop of Arsinoe
      (pp. 109-112)

      To Calosyrius, Bishop of Arsinoe, against those saying God is anthropomorphic.¹

      When some visitors arrived from Mount Calamon, they were asked by me about the monks there, as to what way they are persevering and what kind of way of life they have. They said that many are of good repute in the exercise of virtue, and desire greatly to keep straight in the life proper to monks. Some go around and disturb out of ignorance those who desire to be silent and then they prattle and strongly assert such things as this, for they say that since the divine...

    • 84 To Euoptius, Bishop of Ptolemais
      (pp. 113-115)

      Cyril, to his most reverend and most desired brother and fellow bishop, Euoptius, greetings in the Lord.¹

      I read the letter sent by your reverence and I have admired the disposition and the reality of your love in Christ. I understand that it is now necessary to say that what is said in the book of Proverbs is true, “a brother that is helped by his brother, is like a strong city.”² It seems to me that the possession of love is worthy of every word about it in the divinely inspired Scripture, and very rightly, for it has the...

    • 85 To the synod at Carthage
      (pp. 116-117)

      Cyril, to his most venerable and most holy brethren and fellow bishops, Aurelius, Valentinus, and to all the most holy synod assembled in Carthage, greetings to your love in the Lord.¹

      With all joy I received through our son, Innocent,² the priest, what was written by your honor with great piety. Since these writings were expected by us, with the result that we would send your charity from the register of our church the truest copies of the authentic synod at Nicaea, a city of Bithynia, that is, the things decreed and confirmed by the holy Fathers, underneath the confession...

    • 86 To Pope Leo (Spurious)
      (pp. 118-121)

      Dearest brothers, this is what we desire that at the same time we may celebrate the Pasch on the ninth Kalends of May because of the calculation of the intercalary year. But if you would make it the seventh Kalends of April, the twenty-second moon, as you are preparing to do, you are making an ordinary year from an intercalary year, while you observe that the moon was full on the third Nones of March according to the Latin rule; for the Kalends of January, a Sunday, [is] the twenty-seventh moon. And it should not be observed in this year...

    • 87 The Prologue concerning the calculation of Easter (Spurious)
      (pp. 122-129)

      The beginning of the Prologue of Saint Cyril, Bishop of Alexandria, concerning the calculation of the Pasch.¹

      Let the sacred mystery of the Pasch and its brilliant solemnity be observed as it was handed down by our Savior to the apostles; it would have been unimpaired, if the perversity of some had not defiled it among other holy things of the faith.

      (2) Those also who tried to reply because of their depravity and constructed a Paschal cycle of eighty-four years would have kept a cycle of perfect calculation, if in the computation of months or years they had been...

    • 88 Hypatia to Cyril (Spurious)
      (pp. 130-131)

      To blessed Cyril, the archbishop. A copy [of a letter] on a writing tablet by Hypatia who taught philosophy at Alexandria.¹

      Reading the histories of the ages I found that the presence of Christ occurred one hundred and forty years ago.² There were disciples of his who afterwards were called apostles, who after his assumption into heaven preached the doctrine of Christ, who taught rather simply indeed and without any superfluous curiosity, so that many of the pagans, those poorly informed and those who are wise, found an opportunity to accuse this doctrine and call it inconsistent, for the evangelist...

    • 89 To John of Antioch
      (pp. 132-132)

      Cyril, to my lord, my beloved brother and fellow bishop, John, greetings in the Lord.¹

      To be partakers in good things very greatly delights us and those who might be finding them, but it is even exceedingly painful in equal measure to seem to be bereft of them. May your excellency know that we have suffered this, for I was gladdened when I met with our most pious and most God-loving brother and fellow bishop, Paul,² and I marveled at the complete courtesy of the man, and I was hurt in no small measure, when he departed from Alexandria. And...

    • 90 To the same
      (pp. 133-134)

      Cyril, to my lord, my beloved brother and fellow bishop, John, greetings in the Lord.¹

      Since your holiness is all-wise and knows the ordinances of ecclesiastics, doubtless you thoroughly realize that some of the affairs are in our hands and others are in the hands of others, and that each of us manages his own church and has attached to himself the authority of the management of things being put in motion under him.

      (2) Accordingly, since my lord, the most God-fearing Acacius, Bishop of Beroea, a man most happy in his old age, has written to those in Constantinople...

    • 91 To the same on behalf of Theodore
      (pp. 135-137)

      Here begins a letter of blessed Cyril, to blessed John, Bishop of Antioch, and to the synod which assembled under him, for Theodore.¹

      I read the letter which your God-loving assembly by common consent addressed to me after common deliberation. And I judged it unnecessary to speak or write anything indeed about the beginning of the letter, and rightly, as I think. For I saw you, so to speak, panting and I, wholly stunned, passed on to this matter which was urging you on.

      (2) For how would I not perceive in my mind the watchful zeal of you who...

    • 91 (Alternate Version)
      (pp. 138-140)

      However, that fabricated letter is as follows:¹

      I viewed the letter in which your holiness spoke to me as from the common will of the synod assembled as one. And I thought it superfluous to say anything or to speak out indeed about the beginning of the letter, and very rightly. For when I saw you, as someone may say, aroused in spirit, and when I was greatly astounded, I hastened to do this which is necessary.

      (2) For how would I not have been keeping in mind your so admirable and careful zeal, moreover, I should also add the...

    • 92 To Acacius of Beroea
      (pp. 141-144)

      Cyril, to my beloved brother and fellow bishop, Acacius, greetings in the Lord.¹

      Believing that it was rightly said by the blessed Paul, “Render to all men whatever is their due,”² I have not ceased as the opportunity came, so I persuade myself, to pay due and fitting respect properly to your holiness³ even as in assessment of a debt, for it was necessary; it was necessary to do this and honor so august a white head continually with greetings.

      (2) Since I have taken your counsel concerning every ecclesiastical and necessary matter, and in this I think that I...

    • 93 To Maximian of Constantinople
      (pp. 145-146)

      The second letter of Cyril, to Maximian.¹

      My beloved clerics write to me as if your holiness somehow was, perhaps, even vexed that I have not written as to how the affairs of the peace of the holy churches are being composed. I am not so slothful concerning the necessary details of affairs as to wish to be silent and not to explain each of them clearly to those who ought to know these matters and most of all to your holiness. We wrote, therefore, at once and sent the letter through my lord, the most admirable tribune and secretary,...

    • 94 To Maximian (Fragment)
      (pp. 147-147)

      ... Claudianus, the priest.

      (2) For trusting in your holiness indeed as in our brother, because you are able to fulfill all things even those which are difficult, as you know, we are prepared to direct thither a most holy priest with a supply of gifts,² trusting, as we said, in him and in your holiness, my lord....

    • 95 Document of Cyril and of Memnon, Bishop of Ephesus, to the Council of Ephesus
      (pp. 148-150)

      To the holy council assembled in this metropolis of Ephesus by the grace of God and a decree of the most God-Loving and Christ-loving rulers, Cyril, the Bishop of Alexandria, and Memnon, the [Bishop] of Ephesus.¹

      The pious decree commanded both us and your holinesses² to meet in this metropolis of Ephesus so that the true definition of the apostolic faith might be strengthened by our common consent and the heresy which has been instituted by Nestorius might be examined.

      (2) But your holy assembly, which is doing all things rightly and canonically, assembled in the holy church³ in this...

    • 96 The list of gifts sent to those at Constantinople
      (pp. 151-153)

      A catalogue of things dispatched from here to the following who are there, by my lord, your most holy brother Cyril.¹

      To paul the prefect: four larger wool rugs, two moderate wool rugs, four place covers, four table cloths, six larger bila (rugs or curtains), six medium sized bila, six stool covers, twelve for doors, two larger caldrons, four ivory chairs, two ivory stools, four persoina (= pews?), two larger tables, two ostriches (= pieces of furniture?); and in order that he would help us in the cause about those matters which were written to him: fifty pounds of gold.²...

    • 97 A letter to the Emperor Theodosius (Fragments)
      (pp. 154-154)

      Of the same Cyril, to the emperor Theodosius.¹

      Occordingly we confess that the only begotten Son of God is perfect God, consubstantial to the Father according to divinity, and that the same [Son] is consubstantial to us according to humanity. For there was a union of two natures. Wherefore, we confess one Christ, one Son, one Lord.²

      (2) And, if it seems proper, let us point out as an example the composition in us ourselves according to which we are men. For we are composed of soul and body, and we see two natures, the one of the body and...

    • 98 To Photius, a priest (Fragment)
      (pp. 155-155)

      Of the same [Cyril], to Photius, a priest of Alexandria.¹

      But if the two natures have been brought into one mingling, because they happen to be of different substances, neither one is preserved, but both have disappeared after they have been blended....

    • 99 To the monks at Constantinople (Fragment)
      (pp. 156-156)

      Of the same [Cyril], from the [letter] to the monks of Constantinople.¹

      We do not say that the Father of the flesh² is the one in heaven³ nor, on the other hand, in turn, that the nature of divinity was born from a woman....

    • 100 The first letter to the monks at Constantinople on the faith
      (pp. 157-159)

      Greetings in our Lord from Cyril to the fathers and brethren, our fellow ministers, holders of the apostles’ faith, blessed and reverend monks.¹

      I am convinced of your excellencies’ steadfast mind which refuses to waver this way and that for it is secured firmly in itself. I declare that the fruit of a God-loving mind is this: that a man should not give too ready heed to various people’s utterances nor be disposed too indiscriminately and hastily to condemn his Christian brethren to whose constancy he has had long, previous testimony. Much experience of them will have shown that they...

    • 101 To Rabbula of Edessa
      (pp. 160-163)

      The Holy Cyril: The Sixth Discourse of the Glaphuda (sic)¹

      The divine Law says, “If there is found in one of your cities, which the Lord your God is giving you, a man or a woman who has committed evil before the Lord your God by transgressing his commandment, bring out that man or woman to the gate of the city, and stone them (sic) with stones so that they die. On the testimony of two or three witnesses the one who is to die shall be put to death.”²

      (2) For in that time, when men used to trample...

    • 102 To John of Antioch (Fragments)
      (pp. 164-165)

      For in a letter to John, Bishop of Antioch, whose beginning is:

      My most religious lord, the Bishop of Beronicia, sent a letter to me which had been sent by your holiness, Cyril, written in this manner:

      For some holy monks from Antioch came to me and indicated that some of the most religious bishops of Phoenicia were uttering in the churches stupid words which introduced in them the mark of the madness of Nestorius. However, I advised them that, as long as the suspected ones anathematized Nestorius and the teachings of Nestorius, and did not think otherwise, it rather...

    • 103 To the same (Fragment)
      (pp. 166-166)

      In another letter whose beginning is:¹

      Happy indeed to all men [is] peace,

      he [Cyril] wrote these words to him:²

      Longinus the magnificent count, and his most honored wife have written to me that the churches of Isauria³ are disturbed because the most religious bishops and clerics who are in it dare without fear in the congregations to express the opinions of Nestorius and to make his idle talk public....

    • 104 To the same (Fragments)
      (pp. 167-167)

      And again in a letter to him² that begins:

      As a gift of Christian love I just received the written words of your holiness,

      Cyril wrote thus:

      For those arriving not only from many different bishops but also from monks bring letters and all, as if in one voice, accuse the holy bishops of Cilicia because they not only depart from the peace which came to be for the holy churches with the help of Christ, but they also expel from the community, and dishonor by excommunications, priests, deacons and archimandrites when they utter any word in favor of faith...

    • 105 To Dalmatius, a priest and abbot (Fragment)
      (pp. 168-168)

      And to Dalmatius, a priest and abbot, staying in the capital city² in a letter whose beginning is:

      My holy and most religious lord John, Bishop of Antioch,

      Cyril wrote about the matter thus:

      How ever, when those who have been snatched away by the madness of Nestorius have been instructed bit by bit, they will hasten to that which is right. But if anyone fights against them, they will remain in those [errors] for the most part in which they are involved....

    • 106 To Victor, the monk (Fragment)
      (pp. 169-169)

      . . . so that we travel abroad from Alexandria to Ephesus. Set aside all immediate affairs which concern your holiness, for God will direct them. And there is nothing in his sight which compares with what concerns the faith. I pray that things are going well for you in the Lord, beloved [brother] whom I honor....

    • 107 Memorandum to Victor, the monk
      (pp. 170-171)

      A copy of the memorandum which was given to the God-loving monk, abbot Victor, by the holy archbishop Cyril.¹

      If god wills it, after the holy feast² we will hasten to set forth from Alexandria to Ephesus. But your piety which outstrips us might in the meantime be on guard at other places, since, as I think, some wish to wrong us, or rather some of the bishops, and their clerics who are with us, wish to bring petitions before the pious emperor so that they would be heard at the council, or rather, the great prefect [would be heard]...

    • 108 To Komarius and Potamon, bishops, and to Victor, the monk
      (pp. 172-174)

      [Cyril, to] the bishops [Komarius and Potamon] and to Victor, father of monks, beloved in the Lord, whom I honor, greetings.¹

      Following at all times the commands of the pious God-loving emperor we went forth from Alexandria, I and the devout bishops with me, and many of them came to Ephesus. But our ship had to endure ill winds and only with difficulty were we able to arrive at Lycia, since at that place God disposed our landing. We traveled along an island and came to Ephesus on the Sabbath, one day before the holy feast of Pentecost. There indeed...

    • 109 To the same
      (pp. 175-175)

      Cyril, to the bishops Komarius and Potamon and to Victor, father of the monks, his beloved [brethren] whom he loves in the Lord, greetings.¹

      Clerics of the Church of Constantinople arrived in Ephesus before us, who outstripped us in bringing great accusations against Nestorius, that he was debasing the faith which our holy Fathers and the divinely inspired Scripture have given us. They were very afraid, however, since they knew that someone had been sent from the palace² to pursue them from the city in order to convey them bound to Constantinople.

      (2) But the council stands in great need...

    • 110 To Sinuthius (Fragments)
      (pp. 176-178)

      Three letters of Cyril, the Archbishop of Alexandria, to Sinuthius.¹

      . . . in order to greet your reverence² through Didymus, the prudent lector, he who was appointed to disseminate the writings worthy of the pious ones, the bishops of the metropolitan province. This, then, we are now doing. . . . [approximately four lines missing] Tell me then, for the love of God, everything which would cause me joy. May your reverence continue to enjoy good health, and to instruct by means of the monastic contest according to the custom which appears to be of benefit to the monks...

  6. Appendices
    • 1 Letter of Sixtus, Bishop of Rome, to Cyril
      (pp. 181-182)
    • 2 Proposal of Acacius of Beroea and John of Antioch sent to Cyril
      (pp. 183-183)
    • 3 Letter of John of Antioch, to Cyril
      (pp. 184-187)
    • 4 Letter of Epiphanius to Maximian of Constantinople
      (pp. 188-192)
    • 5 To the synod at Carthage (Alternate Version of Letter 85)
      (pp. 193-194)
  7. Indices