A LONG exposition has already been wrought out by us, who desire to strive for the doctrines of the truth. For it everywhere sets forth One Lord Jesus Christ, Who proceeded forth God the Word out of God the Father Divinely, out of a woman humanly and after the flesh. And let no one say, who has a mind witting how to view each several thing, that I have been borne savagely down on them who have not such faith, seeing that a sort of sorrow sometimes invites hereto, sorrow I mean in regard to them whom we have contradicted. For the fact itself has its proofd, not an idle excuse. For they1 indeed are already dead and departing from human affairs, have gone to another life; and it is utter folly in enmity to insult not the living but them who are now dead. Nevertheless since the Truth is dear to the lovers of right doctrine, and it needs befits them to say the truth and to be practised in the power of resisting them who are wont to utter vain things, I thought I ought, seeing that a countless multitude of brethren have suffered no slight harm from what Diodore Bishop of Tarsus and he who was Bishop of Mopsuestia, the most eloquent Theodore, have written of Christ the Lord and Saviour of us all, to say some few things on what they said and to point out to readers the hideousness of the track of both.

Since then some stumble and imagine to themselves a change of the Word into blood and flesh, let them be laughed at as beside themselves and let us say to them, Wake up ye drunkards from their wine, and let us examine of what kind is the nature of the flesh, and be ye diligent to think, of what kind again is that of God Who is over all. For unbounded is the interval, and with reason may one say that to venture to compare them at all is not free from responsibility. For the One is by Nature God and Lord of all, Light and Life and Glory and moreover Power, the other is what every body who lives among men knows. When then any affirm that there has taken place a change of the Word into this earthly body, or that the Word being God framed to Himself out of His own Essence, a body of the same nature as our bodies, let them confess first that He ceased to be what He is (He was, as I said, God and Creator, Life and Light, Glory and Power) and let them moreover affirm that to endure the liability to slip2 that belongs to things generate is not alien to Him and that to be conversant with a worse condition than that wherein He is, is not untried by Him.

Yet I think one ought to investigate what it is that thrust Him down hereto: was it some necessity and tyranny of passion falling on Him? yet how is it not distraction that any should suppose this so to be? for where is the greater than He and that is able to overpass His Naturee? since how is God the Name that is above every name and Lord of Hosts? But it is not necessity (they will haply say) but that a change of His own choice invited Him hereto. But it were impossible that He should suffer this too: for how should the Divine and Untaint Nature make ought that befitted Him not, His choice?

The charge therefore is of equal force, whether one say that the Word of God have been turned into the nature of body or whether that the flesh again is transformed into consubstantiality with God. It is fit therefore that we keep away from both one and other, seeing that it is not without peril to chuse to think beside what one ought to think.

Cyril of Alexandria. (1881). Five Tomes against Nestorius; Scholia on the Incarnation; Christ Is One; Fragments against Diodore of Tarsus, Theodore of Mopsuestia, the Synousiasts (364–365). London; Oxford; Cambridge: James Parker and Co.; Rivingtons.

Than the beginning is there nothing older, if it have, retained to itself, the definition of the beginning (for a beginning of beginning there cannot be); or it will wholly depart from being in truth a beginning, if something else be imagined before it and arise before it. Otherwise, if anything can precede what is truly beginning, our language respecting it will go off to infinity, another beginning ever cropping up before, and making second the one under investigation.

There will then be no beginning of beginning, according to exact and true reasoning, but the account of it will recede unto the long-extended and incomprehensive. And since its ever-backward flight has no terminus, and reaches up to the limit of the ages, the Son will be found to have been not made in time, but rather invisibly existing with the Father: for in the beginning was He. But if He was in the beginning, what mind, tell me, can over-leap the force of the was? when will the was stay as at its terminus, seeing that it ever runs before the pursuing reasoning, and springs forward before the conception that follows it?

Astonishment-stricken whereat the Prophet Isaiah says, Who shall declare His generation? for His Life is lifted from the earth. For verily lifted from the earth is the tale of the generation of the Only-Begotten, that is, it is above all understanding of those who are on the earth and above all reason, so as to be in short inexplicable. But if it is above our mind and speech, how will He be originate, seeing that our understanding is not powerless to clearly define both as to time and manner things originate?

Cyril of Alexandria. (1874). Commentary on the Gospel according to S. John, Volume 1 (11–12). Oxford; London: James Parker & Co.; Rivingtons.

(Verse 54) He hath taken hold of Israel His child to remember mercy

He hath taken hold of Israel,—not of the Israel according to the flesh, and who prides himself on the bare name, but of him who is so after the Spirit, and according to the true meaning of the appellation;—even such as look unto God, and believe in Him, and obtain through the Son the adoption of sons, according to the Word that was spoken, and the promise made to the prophets and patriarchs of old. It has, however, a true application also to the carnal Israel; for many thousands and ten thousands of them believed. “But He has remembered His mercy as He promised to Abraham:” and has accomplished what He spake unto him, that “in thy seed shall all the tribes of the earth be blessed.” For this promise was now in the act of fulfilment by the impending birth of our common Saviour Christ, Who is that seed of Abraham, in Whom the Gentiles are blessed. “For He took on Him the seed of Abraham,” according to the Apostle’s words: and so fulfilled the promise made unto the fathers.

Cyril of Alexandria. (1859). A Commentary upon the Gospel according to S. Luke (R. P. Smith, Trans.). Oxford: Oxford University Press.

A LONG exposition has already been wrought out by us, who desire to strive for the doctrines of the truth. For it everywhere sets forth One Lord Jesus Christ, Who proceeded forth God the Word out of God the Father Divinely, out of a woman humanly and after the flesh. And let no one say, who has a mind witting how to view each several thing, that I have been borne savagely down on them who have not such faith, seeing that a sort of sorrow sometimes invites hereto, sorrow I mean in regard to them whom we have contradicted. For the fact itself has its proofd, not an idle excuse. For they1 indeed are already dead and departing from human affairs, have gone to another life; and it is utter folly in enmity to insult not the living but them who are now dead. Nevertheless since the Truth is dear to the lovers of right doctrine, and it needs befits them to say the truth and to be practised in the power of resisting them who are wont to utter vain things, I thought I ought, seeing that a countless multitude of brethren have suffered no slight harm from what Diodore Bishop of Tarsus and he who was Bishop of Mopsuestia, the most eloquent Theodore, have written of Christ the Lord and Saviour of us all, to say some few things on what they said and to point out to readers the hideousness of the track of both.

Since then some stumble and imagine to themselves a change of the Word into blood and flesh, let them be laughed at as beside themselves and let us say to them, Wake up ye drunkards from their wine, and let us examine of what kind is the nature of the flesh, and be ye diligent to think, of what kind again is that of God Who is over all. For unbounded is the interval, and with reason may one say that to venture to compare them at all is not free from responsibility. For the One is by Nature God and Lord of all, Light and Life and Glory and moreover Power, the other is what every body who lives among men knows. When then any affirm that there has taken place a change of the Word into this earthly body, or that the Word being God framed to Himself out of His own Essence, a body of the same nature as our bodies, let them confess first that He ceased to be what He is (He was, as I said, God and Creator, Life and Light, Glory and Power) and let them moreover affirm that to endure the liability to slip2 that belongs to things generate is not alien to Him and that to be conversant with a worse condition than that wherein He is, is not untried by Him.

Yet I think one ought to investigate what it is that thrust Him down hereto: was it some necessity and tyranny of passion falling on Him? yet how is it not distraction that any should suppose this so to be? for where is the greater than He and that is able to overpass His Naturee? since how is God the Name that is above every name and Lord of Hosts? But it is not necessity (they will haply say) but that a change of His own choice invited Him hereto. But it were impossible that He should suffer this too: for how should the Divine and Untaint Nature make ought that befitted Him not, His choice?

The charge therefore is of equal force, whether one say that the Word of God have been turned into the nature of body or whether that the flesh again is transformed into consubstantiality with God. It is fit therefore that we keep away from both one and other, seeing that it is not without peril to chuse to think beside what one ought to think.

Cyril of Alexandria. (1881). Five Tomes against Nestorius; Scholia on the Incarnation; Christ Is One; Fragments against Diodore of Tarsus, Theodore of Mopsuestia, the Synousiasts (364–365). London; Oxford; Cambridge: James Parker and Co.; Rivingtons.