Introductory notes on St Cyril
- St Cyril (b. 376/8), bishop of Alexandria from 412 until his death on 27th June 444, is remembered above all for his role in the Christological disputes stirred up by the teachings of Nestorius, elected patriarch of Constantinople in 428. When presented with the question of whether Mary should be called Theotokos (bearer or mother of God), Nestorius' negative response drew such controversy that he later (in early 429) began to expound his views -- largely refinements of the Christological thought of Theodore of Mopsuestia -- on Christ's two natures (physeis or ousiai) equating to two concrete existences (prosopa), united by will or appearance. Cyril responded with a focussed insistence on the absolute oneness of the incarnate Christ: there is ever and only a single subject to the 'who' of the incarnate Word -- the 'Word made flesh', as indicated by John (Jn 1.14). In explaining this singular subjectivity, Cyril developed the Christological language of an hypostatic union by appropriation; that is, a union of natures at the level of hypostasis, or subsistent, existential reality, by which the eternal Logos appropriates to himself the fullness of true human life. Through this language of hypostatic union, Cyril was able to articulate a genuine union of natures which did not inculcate either nature in a merger or transformation (Nestorius' concern), whilst still maintaining the singular subjectivity of the incarnate Christ (as per Athanasius before him).
- Despite articulating what was and remains among the clearest conceptions of the incarnational mystery, the language employed by Cyril opened the door to much controversy in his lifetime and after. Using a phrase he believed to come from Athanasius, but which in fact came from Apollinarius (by Cyril's time officially deemed anathema), Cyril argued that the incarnational becoming results in mia physis tou Theou Logou sesarkomene - 'one incarnate nature of God the Word'. Though Cyril's intention was not to deny the persistent reality of the two natures in distinction (which we simply takes for granted), his use of mia physis ('one nature') to denote the single subjective reality of the incarnate Christ was read by many -- not only Nestorius and his followers but also many others -- as tainted with the errors of Apollinarius. Though a careful reading of Cyril's usage proves this suspicion unfounded, in pragmatic terms we might follow J. Chapman and call it 'especially unfortunate' inasmuch as it sparked such controversy in its day and after.
- Though Cyril's terminology and unquestionably fierce personality earned him substantial suspicion in many circles, he remained throughout his life a respected and powerful theologian. At the third ecumenical council, held in Ephesus in 431, Cyril brought his direct confrontation with Nestorius to a close, though the controversy in which these men were embroiled would continue for generations. His attentions thereafter turned to the matter of reunion with the eastern Churches, especially those under [John of Antioch (died 441)|John of Antioch]], which for a time met with success under the auspices of the so-called 'formula of reunion'. This union would, however, prove short-lived, and the disputes between various Christological positions would lead to another ecumenical council, that of Chalcedon in 451. Though Cyril died before that council took place, his influence on its formulations is still today only beginning to be fully understood.
- Cyril died in 444 at the end of a long life. He was given the title sphragis ton pateron, 'seal of the fathers', as an indication of his influence and orthodoxy. His character has always been the source of dispute and controversy, but his influence is unquestioned.
Selected works by St Cyril
- Second Epistle of Cyril to Nestorius
- Part of the ongoing correspondence between Cyril and Nestorius prior to the Council of Ephesus in AD 431. This second epistle written c. 430, after Nestorius had co-communicated with Bishop Dorotheos of Marcianopolis, who deemed anyone accepting the Theotokos title anathema.
- Third Epistle to Nestorius, including the Twelve Anathemas
- Lengthier than his second epistle, this third epistle to Nestorius was written by Cyril in late 430 in advance of the Ephesian council, and includes his famous 'twelve anathemas' set before Nestorius, including the most-famous twelfth, or 'theophaschite' anathema.
- Epistle of Cyril to John of Antioch, Regarding Peace (the 'Formula of Reunion')
- John of Antioch and several churches in his region had broken communion with Alexandria after what was perceived as the errant policy and practice at Ephesus. Following that council, Cyril's attention turned to restoring that communion. This epistle to John, the so-called 'Formula of Reunion' established in 433, represents the high-point of those efforts.
- Selected Bibliography on Cyril of Alexandria
- For those interested in further study on St Cyril, this select bibliography provides information on some of the essential texts and studies on the author, his theology and influence. Click the slider bar below to expand the bibliography.
- John A. McGuckin, trans., St. Cyril of Alexandria: On the Unity of Christ (Crestwood, NY: St. Vladimir’s Seminary Press, 1995) paperback.
One of Cyril's best reflections on his own Christological views.
- John A. McGuckin, Saint Cyril of Alexandria: the Christological Controversy: Its History, Theology and Texts, Supplements to Vigiliae Christianae XXIII (Leiden: E.J. Brill, 1994), hardcover. Republished 2004 in paperback by St Vladimir's Seminary Press.
A superb and unusually thorough analysis of the clash between Cyril and Nestorius and the eventual resolution at the Council of Ephesus. It also includes a valuable new translation of the key documents.
- Aloys Grillmeier, Christ in the Christian Tradition, Vol. 1: From the Apostolic Age to Chalcedon, revised ed., trans. John Bowden (Louisville: Westminster John Knox, 1975), hardcover.
Widely regarded as the most comprehensive treatment of patristic christology; rather technical.
- Leo Donald Davis, The First Seven Ecumenical Councils (325-787): Their History and Theology (Collegeville, MN: Liturgical Press, 1983) paperback.
- Bart D. Ehrman, The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament (New York: Oxford University Press, 1993) paperback.
- Everett Ferguson, ed., Orthodoxy, Heresy, and Schism in Early Christianity, Studies in Early Christianity: A Collection of Scholarly Essays, vol. 4 (New York: Garland Publishing, 1993) hardcover.
- Jane Patricia Freeman, trans. Leo the Great: Sermons, Fathers of the Church #93 (Washington: Catholic University of America Press, 1996)
- Frend, The Rise of the Monophysite Movement: Chapters in the History of the Church in the Fifth and Sixth Centuries (Cambridge: Cambridge University Press, 1972), hardcover.
- Frend, Saints and Sinners in the Early Church (Wilmington: Michael Glazier, 1985) out of print. This has valuable chapters on Nestorius and Severus of Antioch.
- Kelly, Early Christian Doctrines, 5th edition (San Francisco: Harper & Row, 1978) paperback.
- Peter L’Huillier, The Church of the Ancient Councils: The Disciplinary Work of the First Four Councils (St. Vladimir Seminary Press, 1996) paperback.
- John Meyendorff, Christ in Eastern Christian Thought (Crestwood, NY: St. Vladimir’s Seminary Press, 1987) paperback.
- Stephen William Need, Human Language and Knowledge in the Light of Chalcedon (New York: Peter Lang, 1996) hardcover.
- Richard A. Norris, ed., The Christological Controversy, Sources of Early Christian Thought (Philadelphia: Fortress Press, 1980), paperback. A valuable collection of the major sources.
- Prestige, Fathers and Heretics: Six Studies in Dogmatic Faith (London: SPCK, 1940), out of print. A classic.
- Basil Studer, Trinity and Incarnation: the Fathers of the Early Church (Collegeville: Liturgical Press, 1994), paperback.
- Lionel R. Wickham, ed., Cyril of Alexandria: Selected Letters (Oxford: Clarendon Press, 1983). Excellent translations with Greek text.
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