Additional source material: There are several exegetical works of Cyril of Alexandria available in English, see Bardenhewer, § 77, also a German translation of three treatises bearing on christology in the Kempten Bibliothek der Kirchenväter, 1879. For the general point of view of the Cappadocians and the relation of the incarnation to redemption, see Gregory of Nyssa, The Great Catechism (PNF, ser. II, vol. V), v. infra, [§ 89] and references in Seeberg, § 23.
(a) Apollinaris, Fragments. Ed. H. Lietzmann.
His Christology.
The following fragments of the teaching of Apollinaris are from H. Lietzmann, Apollinaris von Laodicea und seine Schule. Texte und Untersuchungen, 1904. Many fragments are to be found in the Dialogues which Theodoret wrote against Eutychianism, which he traced to the teaching of Apollinaris. The first condemnation of Apollinaris was at Rome, 377, see Hefele, § 91; Theodoret, Hist. Ec., V, 10, gives the letter of Damasus issued in the name of the synod.
P. 224 [81]. If God had been joined with a man, one complete being with another complete being, there would be two sons of God, one Son of God by nature, another through adoption.
P. 247 [150]. They who assume a twofold spirit in Christ pull a stone out with their finger. For if each is independent and impelled by its own natural will, it is impossible that in one and the same subject the two can be together, who will what is opposed to each other; for each works what is willed by it according to its own proper and personal motives.
P. 248 [152]. They who speak of one Christ, and assert that there are two independent spiritual natures in Him, do not know Him as the Logos made flesh, who has remained in His natural unity, for they represent Him as divided into two unlike natures and modes of operation.
P. 239 [129]. If a man has soul and body, and both remain distinguished in unity, how much more has Christ, who joins His divine being with a body, both as a permanent possession without any commingling one with the other?
P. 209 [21, 22]. The Logos became flesh, but the flesh was not without a soul, for it is said that it strives against the spirit and opposes the law of the understanding. [In this Apollinaris takes up the trichotomy of human nature, a view which he did not apparently hold at the beginning of his teaching.]