Condemnation of the position of Nestorius.
Cyril held a council at Alexandria in 430, in which he set forth the teaching of Nestorius, as he understood it, in the form of anathemas against any who held the opinions which he set forth in order. Nestorius immediately replied by corresponding anathematisms. They may be found translated PNF, ser. II, vol. XIV, p. 206, where they are placed alongside of Cyril's. In the meantime, Celestine of Rome had called upon Nestorius to retract, though as a matter of fact the Nestorian or Antiochian position was more in harmony with the position held in Rome, e.g., compare Anath. IV with the language of Nestorius and Leo, see Tome of Leo in [§ 90]. A Greek text of these Anathematisms of Cyril may be found also in Denziger, n. 113, as they were described in the Fifth General Council as part of the acts of the Council of Ephesus A. D. 431; the Latin version (the Greek is lost) of the Anathematisms of Nestorius, as given by Marius Mercator are in Kirch, nn. 724-736.
I. If any one shall not confess that the Emmanuel is in truth God, and that therefore the holy Virgin is Theotokos, inasmuch as according to the flesh she bore the Word of God made flesh; let him be anathema.
II. If any one shall not confess that the Word of God the Father is united according to hypostasis to flesh, and that with the flesh of His own He is one Christ, the same manifestly God and man at the same time; let him be anathema.
III. If any one after the union divide the hypostases in the one Christ, joining them by a connection only, which is according to worthiness, or even authority and power, and not rather by a coming together, which is made by a union according to nature; let him be anathema.
IV. If any one divide between the two persons or hypostases the expressions in the evangelical and apostolic writings, or which have been said concerning Christ by the saints, or by Himself concerning Himself, and shall apply some to Him as to a man regarded separately apart from the Word of [pg 506] God, and shall apply others, as appropriate to God only, to the Word of God the Father; let him be anathema.
V. If any one dare to say that the Christ is a god-bearing man, and not rather that He is in truth God, as an only Son by nature, because “The Word was made flesh,” and hath share in flesh and blood as we have; let him be anathema.
VI. If any one shall dare to 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 became flesh; let him be anathema.
VII. If any one say that Jesus is, as a man, energized by the Word of God, and that the glory of the Only begotten is attributed to Him as being something else than His own; let him be anathema.
VIII. If any one say that the man assumed ought to be worshipped together with God the Word, and glorified together with Him, and recognized together with Him as God, as one being with another (for this phrase “together with” is added to convey this meaning) and shall not rather with one adoration worship the Emmanuel and pay Him one glorification, because “the Word was made flesh”; let him be anathema.