V. The true doctrine of the Incarnation restated and commended to their keeping.
Wherefore we call Christ not God only, as the Manichæan heretics, nor Man only, as the Photinian [396] heretics, nor man in such a way that anything should be wanting in Him which certainly belongs to human nature, whether soul or reasonable mind or flesh which was not derived from woman, but made from the Word turned and changed into flesh; which three false and empty propositions have been variously advanced by the three sections of the Apollinarian heretics [397] . Nor do we say that the blessed Virgin Mary conceived a Man without Godhead, Who was created by the Holy Ghost and afterwards assumed by the Word, which we deservedly and properly condemned Nestorius for preaching: but we call Christ the Son of God, true God, born of God the Father without any beginning in time, and likewise true Man, born of a human Mother, at the ordained fulness of time, and we say that His Manhood, whereby the Father is the greater, does not in anything lessen that nature whereby He is equal with the Father. But these two natures form one Christ, Who has said most truly both according to His Godhead: "I and the Father are one [398] ," and according to His manhood "the Father is greater than I [399] ." This true and indestructible Faith, dearly-beloved, which alone makes us true Christians, and which, as we hear with approval, you are defending with loyal zeal and praiseworthy affection, hold fast and maintain boldly. And since, besides God's aid, you must win the favour of catholic Princes also, humbly and wisely make request that the most clement Emperor be pleased to grant our petition, wherein we have asked for a plenary synod to be convened; that by the aid of God's mercy the sound may be increased in courage, and the sick, if they consent to be treated, have the remedy applied. (Dated October 15, in the consulship of the illustrious Asturius and Protogenes, 449.)
[384] Sanctæ plebis acclamationibus. It seems that the people had openly expressed their disapproval of the maltreatment to which Flavian had been subjected.
[385] Two things are here to be noticed: (1) that the allusion appears to be to the formula of reception then in use at the Eucharist, the priest saying Corpus Christi, and the recipient answering Amen. Cf. Serm. xci. 3, sic sacræ mensæ communicare debetis ut nihil prorsus de veritate corporis Christi et sanguinis ambigatis. Hoc enim ore sumitar quod fide creditur: et frustra ab illis Amen respondetur a quibus contra id quod accipitur disputatur; (2) that infant communion is implied as regular: this we know to have been the case in much earlier days. Cf. Apost. Const. viii. 13, Cyprian de Lapsis, ix. and xxv. &c., also Bingham's Antiq. xv. chap. iv. § 7.
[386] Cf. Sermon LXIII. 7, where much the same language is used.
[387] Ephes. i. 15-23.
[388] S. John i. 3.
[389] S. Luke xix. 10.
[390] Rom. v. 18, 19.
[391] 1 Cor. xv. 21, 22.
[392] Habentes fidei testimonium et de justificatione gratiæ et ae communione naturæ.
[393] The reference is to S. Matt. xxii. 11-13.
[394] Eph. v. 30, 31, 32.
[395] Ipsa est enim novæ condiiio creaturæ quæ in baptismate non indumento veræ carnis sed contagio damnatæ vetustatis exuitur ut efficiatur homo corpus Christi, quia et Christus corpus est hominis. The most crabbed of the several crabbed passages in this letter. The mystical transmutation of the believer's body into the body of Christ is here referred to the sacrament of Baptism, while earlier in the letter (chap. ii.) it is described as one of the effects of Holy Communion.
[396] The followers of Photinus, Bishop of Sirmium (circ. 410 a.d.): for an account of his heretical opinions see Schaff's History of the Christian Church, in loc. Cf. Letter XV. 4.
[397] Apollinaristarum tres partes; see Sermon xxviii. chap. 4 (end) with Bright's n. 32 on Apollinarianism generally.
[398] S. John x. 30; xiv. 28.
[399] S. John x. 30; xiv. 28.
Letter LX.
To Pulcheria Augusta.
(He hopes for her intercession to procure the condemnation of Eutyches.)