[131] Ep. XXXIV.
[132] "Baronius obviously approves of Gregory's remark about Theodoret's lies, that is his errors in the order of events, and out of Book iv. produces no less than fifteen blunders, to say nothing of those in iii and v." Garner. loc. cit. 280, 281.
[133] Canon Venables Dict. Christ. Biog. iv. 918.
[134] Historical Sketches iii. 314.
[135] Theod. Ed. Migne. iii. 1244. Schröckh. xviii. 362.
[136] Ep. CXV.
[137] Histoire de l'Église. II. 1225. Jacques de Beauval Basnage 1723.
[138] Schröckh Kirchengesch., Vol. xviii. 410.
[139] Græc. Cur. Aff. Ed. Migne 754.
[140] "On y voit toute la beauté du gènie de Théodoret; du choix dans les pensées, de la noblesse dans les expressions, de l'élégance et de la netteté dans le style, de la suite et de la force dans les raisonnements." Ceillier x. 88 (Remi Ceillier 1761. His "Histoire Générale des auteurs sacrés" was published in Paris 1729-1763.)
[141] Ep. lxxxiii.
[142] cf. Ecclus. xxxix. 27
[143] Satorneilos or Satornilos in Hippolytus, Epiphanius, and Theodoret; but Satorninos (Saturninus) in Irenæus and Eusebius.
[144] A Galatian sect. Jerome has "Ascodrobi," Epiphanius (Hær. 416) identifies "Tascodrugitæ," with Cataphrygians or Montanists, and says they were so called from the habit of putting their finger to their nose when praying.
[145] In Epiphanius (i. 85, B) Barbelitæ. Barbelo was a mythologic personage; -- The sect gnostic.
[146] Ceillier x. 84.
[147] xviii. 416.
[148] empsuchon
[149] Matt. i. 21
[150] Ps. xlv. 7
[151] Is. lxi. 1
[152] Luke iv. 21
[153] Acts x. 37, 38
[154] cf. note on pp. 132 and 194.
[155] Matt. x. 28
[156] Rom. v. 12, 13, 14
[157] Page 26.
[158] Mansi. T. IV. 1012 Seqq. Migne Pat. LXXVII. 85.
[159] Jos. i. 5
[160] Gieseler Vol. I. p. 231.
[161] Gieseler i. 235.
[162] Synod. c. 17. Mansi V. p. 773.
[163] In Walch's Hist. Ketz. V. 778, there is a good summary of Nestorius' views: he thinks the dispute a mere logomachy. So also Luther, and after him Basnage, Dupin, Jablonski. Vide reff. in Gieseler i. 236.
[164] Ecc. Hist. xiv. 54.
[165] xviii. 427.
[166] Dict. Christ. Biog. iv. 918.
[167] Marc. 466. Ceiller x. 25.
[168] Cod. xxiv., p. 527.
[169] La vie sainte et édifiante que Théodoret mena dès sa première jeunesse; les travaux apostoliques dont il honora son épiscopat; son zèle pour la conversion des ennemis de l'église; les persecutions qu'il souffrait pour le nom de Jésus Christ; son amour pour la solitude, pour la pauvreté et pour les pauvres; l'esprit de charité qu'il a fait paraitre dans toutes les occasions; la généreuse liberté dans la confession de la vérité; sa profonde humilité qui parait dans tous ses écrits; le succès dont Dieu bénit ses soins et ses mouvements pour le salut des hommes, l'ont rendu venerable dans l'église. Les anciens l'ont qualifié saint, et apellé un homme divin; mais la qualité qu'ils lui donnent ordinairement c'est celle de bienheureux." Ceillier. x. 25.
[170] cf. Schröckh xviii. 356.
Manuscripts and Editions of Separate Works.
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The editions of the Ecclesiastical History are the most numerous, though of several others there are many. Of the collected works the following are the principal.
(i) Editio princeps, of Paulus Manutius, Latin Version only. Rome 1556.
(ii) J. Birckman, fol. 2 voll. Latin only Cologne 1573.
(iii) J. Sirmond, 4 voll. fol. Greek and Latin, Paris 1642.
To this the Auctarium of J. Garnier, with his dissertations was added in 1684.
(iv) John Lewis Schulze, Greek and Latin, based upon the preceding, in 5 voll. Halle, 1774.
(v) Migne's edition of the foregoing. Paris 1860.
(The last-named is the Edition used for the translation in this work.)
The mss. authority for the works of Theodoret is strong. The afore-named editions are based on ms. in the libraries of Augsburg, Florence, Rome and Naples.
To works on Theodoret mentioned in the notes may be added:--
S. Küpper, Ausgew, Schriften des sel. Theodoret aus dem Urtext übers.
E. Binder, Études sur Theodoret. Geneva, 1844.
Specht, Theodor von Mopsuestia, und Theodoret von Cyrus. Munich, 1871.
The Anathemas of Cyril in Opposition to Nestorius.
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(Mansi T. IV. p. 1067-1082, Migne Cat. 76, col. 391. The anathemas of Nestorius against Cyril are to be found in Hardouin i. 1297.)
I. If any one refuses to confess that the Emmanuel is in truth God, and therefore that the holy Virgin is Mother of God (theotokos), for she gave birth after a fleshly manner to the Word of God made flesh; let him be anathema.
II. If any one refuses to confess that the Word of God the Father is united in hypostasis to flesh, and is one Christ with His own flesh, the same being at once both God and man, let him be anathema.
III. If any one in the case of the one Christ divides the hypostases after the union, conjoining them by the conjunction alone which is according to dignity, independence, or prerogative, and not rather by the concurrence which is according to natural union, let him be anathema.
IV. If any one divides between two persons or hypostases the expressions used in the writings of evangelists and apostles, whether spoken by the saints of Christ or by Him about Himself, and applies the one as to a man considered properly apart from the Word of God, and the others as appropriate to the divine and the Word of God the Father alone, let him be anathema.
V. If any one dares to maintain that the Christ is man bearing God, and not rather that He is God in truth, and one Son, and by nature, according as the Word was made flesh, and shared blood and flesh in like manner with ourselves, let him be anathema.
VI. If any one dares to maintain that the Word of God the Father was God or Lord of the Christ, and does not rather confess that the same was at once both God and man, the Word being made flesh according to the Scriptures, let him be anathema.
VII. If any one says that Jesus was energized as man by God the Word, and that He was invested with the glory of the only begotten as being another beside Him, let him be anathema.
VIII. If any one dares to maintain that the ascended man ought to be worshipped together with the divine Word, and be glorified with Him, and with Him be called God as one with another (in that the continual rise of the preposition "with" in composition makes this sense compulsory), and does not rather in one act of worship honour the Emmanuel and praise Him in one doxology, in that He is the Word made flesh, let him be anathema.
IX. If any one says that the one Lord Jesus Christ is glorified by the Spirit, using the power that works through Him as a foreign power, and receiving from Him the ability to operate against unclean spirits, and to complete His miracles among men; and does not rather say that the Spirit is His own, whereby also He wrought His miracles, let him be anathema.
X. Holy Scripture states that Christ is High Priest and Apostle of our confession, [171] and offered Himself on our behalf for a sweet-smelling savour to God and our Father. [172] If, then, any one says that He, the Word of God, was not made our High Priest and Apostle when He was made flesh and man after our manner; but as being another, other than Himself, properly man made of a woman; or if any one says that He offered the offering on His own behalf, and not rather on our behalf alone; for He that knew no sin would not have needed an offering, let him be anathema.
XI. If any one confesses not that the Lord's flesh is giver of life, [173] and proper to the Word of God Himself, but (states) that it is of another than Him, united indeed to Him in dignity, yet as only possessing a divine indwelling; and not rather, as we said, giver of life, because it is proper to the Word of Him who hath might to engender all things alive, let him be anathema.
XII. If any one confesses not that the Word of God suffered in flesh, and was crucified in flesh, and tasted death in flesh, and was made firstborn of the dead, in so far as He is life and giver of life, as God; let him be anathema.
[171] Heb. iii. 1, R.V.
[172] cf. Eph. v. 2
[173] zoopoion. cf. to kurion to zoopoion of the Creed of Constantinople.
Counter-statements of Theodoret.
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(Opp. Ed. Schulze. V. I. seq. Migne, Lat. 76. col. 391.)
Against I.--But all we who follow the words of the evangelists state that God the Word was not made flesh by nature, nor yet was changed into flesh; for the Divine is immutable and invariable. Wherefore also the prophet David says, "Thou art the same, and thy years shall not fail." [174] And this the great Paul, the herald of the truth, in his Epistle to the Hebrews, states to have been spoken of the Son. [175] And in another place God says through the Prophet, "I am the Lord: I change not." [176] If then the Divine is immutable and invariable, it is incapable of change or alteration. And if the immutable cannot be changed, then God the Word was not made flesh by mutation, but took flesh and tabernacled in us, according to the word of the evangelist. This the divine Paul expresses clearly in his Epistle to the Philippians in the words, "Let this mind be in you which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made Himself of no reputation and took upon Him the form of a servant." [177] Now it is plain from these words that the form of God was not changed into the form of a servant, but, remaining what it was, took the form of the servant. So God the Word was not made flesh, but assumed living and reasonable flesh. He Himself is not naturally conceived of the Virgin, fashioned, formed, and deriving beginning of existence from her; He who is before the ages, God, and with God, being with the Father and with the Father both known and worshipped; but He fashioned for Himself a temple in the Virgin's womb, and was with that which was formed and begotten. Wherefore also we style that holy Virgin theotokos, not because she gave birth in natural manner to God, but to man united to the God that had fashioned Him. Moreover if He that was fashioned in the Virgin's womb was not man but God the Word Who is before the ages, then God the Word is a creature of the Holy Ghost. For that which was conceived in her, says Gabriel, is of the Holy Ghost. [178] But if the only begotten Word of God is uncreate and of one substance and co-eternal with the Father it is no longer a formation or creation of the Spirit. And if the Holy Ghost did not fashion God the Word in the Virgin's womb, it follows that we understand the form of the servant to have been fashioned, formed, conceived, and generated. But since the form was not stripped of the form of God, but was a Temple containing God the Word dwelling in it, according to the words of Paul "For it pleased the Father that in him should all fulness dwell" "bodily," [179] we call the Virgin not mother of man (anthropotokos) but mother of God (theotokos), applying the former title to the fashioning and conception, but the latter to the union. For this cause the child who was born is called Emmanuel, neither God separated from human nature nor man stripped of Godhead. For Emmanuel is interpreted to mean "God with us", according to the words of the Gospels; and the expression "God with us" at once manifests Him Who for our sakes was assumed out of us, and proclaims God the Word Who assumed. Therefore the child is called Emmanuel on account of God Who assumed, and the Virgin theotokos on account of the union of the form of God with the conceived form of a servant. For God the Word was not changed into flesh, but the form of God took the form of a servant.
Against II.--We, in obedience to the divine teaching of the apostles, confess one Christ; and, on account of the union, we name the same both God and man. But we are wholly ignorant of the union according to hypostasis [180] as being strange and foreign to the divine Scriptures and the Fathers who have interpreted them. And if the author of these statements means by the union according to hypostasis that there was a mixture of flesh and Godhead, we shall oppose his statement with all our might, and shall confute his blasphemy, for the mixture is of necessity followed by confusion; and the admission of confusion destroys the individuality of each nature. Things that are undergoing mixture do not remain what they were, and to assert this in the case of God the Word and of the seed of David would be most absurd. We must obey the Lord when He exhibits the two natures and says to the Jews, "Destroy this temple and in three days I will raise it up." [181] But if there had been mixture then God had not remained God, neither was the temple recognised as a temple; then the temple was God and God was temple. This is involved in the theory of the mixture. And it was quite superfluous for the Lord to say to the Jews, "Destroy this temple and in three days I will raise it up." He ought to have said, Destroy me and in three days I shall be raised, if there had really been any mixture and confusion. As it is, He exhibits the temple undergoing destruction and God raising it up. Therefore the union according to hypostasis, which in my opinion they put before us instead of mixture, is superfluous. It is quite sufficient to mention the union, which both exhibits the properties of the natures and teaches us to worship the one Christ.