Nicene and Post-Nicene Fathers: Series II/Volume XIV/The Third Ecumenical Council/The Anathematisms of Cyril/Anathematism X

X.

shall say that it is not the divine Word himself, when he was made flesh and had become man as we are, but another than he, a man born of a woman, yet different from him (&#7984;&#948;&#953;&#954;&#8182;&#962; &#7940;&#957;&#952;&#961;&#969;&#960;&#959;&#957;), who is become our Great High Priest and Apostle; or if any man shall say that he offered himself in sacrifice for himself and not rather for us, whereas, being without sin, he had no need of offering or sacrifice:&#160; let him be anathema.

Notes.

X.

If any one maintains that the Word, who is from the beginning, has become the high priest and apostle of our confession, and has offered himself for us, and does not rather say that it is the work of Emmanuel to be an apostle; and if any one in such a manner divides the sacrifice between him who united [the Word] and him who was united [the manhood] referring it to a common sonship, that is, not giving to God that which is God&#8217;s, and to man that which is man&#8217;s; let him be anathema.

(Declaratio decima.)

But I do not know how those who think otherwise contend that the very Word of God made man, was not the apostle and high-priest of our profession, but a man different from him; who was born of the holy Virgin, was called our apostle and high-priest, and came to this gradually; and that not only for us did he offer himself a sacrifice to God and the Father, but also for himself.&#160; A statement which is wholly contrary to the right and undefiled faith, for he did no sin, but was superior to fault and altogether free from sin, and needed no sacrifice for himself.&#160; Since those who think differently were again unreasonably thinking of two sons, this anathematism became necessary that their impiety might appear.